PRINCETON, N. J. h^^n/i^A /2-. ^L^u^ ^- /yj'-^- Shelf. A%i»!^er 1 7 1 7 S E R TO YOUNG PEOPLE; PREACHED xl. D. 1803, 1804. ON rHE FOLLOWING SUBJECTS: Faith and Praftice. Enquiry concerning Eternal Life. Religion our own Choice. Indecision in Religion. The Principle of Virtue. God's Glory Man's End and Happinefs. Encouragement to Early Seeking. Self-Dedication. Prayer. Observation of the Lord's Day. The Excellence of Religion. Tlie Happiness of Life. The Standard of Honour. Good Company recomn;iended. Caution against bad Company. Caution against bad Books, Frugality. Dissipation. The Instability of Life. Procrastinatibn. Redemption of Time. Reflections on Death. Judgment. The Person and Character of the Judge. The state of those who die in sin. The future Blessedness of the Riehtcous. TO WHICH ARE ADDED, FOR YOUNG FAMILIES. ALSO SERMONS I. 0J4 RELIGIOUS EDUCATION. II. ANSWER TO THE OBJECTION, THAT EDUCATION IN RELIGION SHACKLES THE MIND. III. REFLECTIONS OF THE AGED ON THE EARLY CHOICE OF RELIGION. ~~ BY~JAMES DANA, D. D. Gather instruction frona thy youth up; so shalt thou find wisdom till tliine old age. My son, if thou come to serve the Lord, prepare thy soul for temptation— constantly en- dure, and make not haste in time of trouble. Miss not the discourse of the elders ; for they also learned of their fathers, and of them thou shalt learn understanding. SON GF SlR.iCcf, FOR INCREASE COOKE & CO- BOOK-SELLERS, NEW-HAVEN. 1806. B. DiJirtSl of ConneBicuty to ivit. fE it remembered, that on the thirteenth day of June, in the thirtieth year of the Independence of the United States of America, INCREASE COOKE & Co. of the faid DiftrIA have depofited in this office the title of a Book, the right whereof they claim as Proprietors, in the words following, to wit. " Sermons to young people; preached A. D. 1803, 1804, on the following " fubjedls : Faith and pradtice. Enquiry concerning eternal life- Religion our " own choice. Indecifion in religion. The principle of virtue. God's glory " man's end and happinefs. Encouragement to early feeking- Self-dedication. " Prayer, Obfervation of the Lord's day. The excellence of religion. The •' happinefs of life. The ftandard of honour. Good company recommended. " Caution againft bad company. Caution againft bad books. Frugality. Dif- " fipation. The inftability of life. Procraftination. Redemption of time Re- ** flctSlions on death- Judgment. The perfon and charaAer of the Judge. The " ftatc of thofe who die in fin. The future bleffednefs of the righteous. " To which are added Prayers for young families. Alfo Sermons, I. On reli- ** gious education- 11- Anfwcr to the objed:ion, that education in Religion " fliackles the mind. III. Refleilions of the aged on the early choice of reli- « gion. By JAMES DANA, D. D." In conformity to the ad; of the Congrefs of the United States, entitled, An A61 for the encouragement of learning by fecuring the copies of Maps, Charts, and Books to the Authors and Proprietors of fuch copies, during the times there- in mentioned. HENRY W. EDWARDS, Cierk of the Difria of Conhemcuf. CONTENTS. SERMON L Page Faith and Pradice. I. TIMOTHY vi. 3. The do^rine which is according to godlinefs. 9 SERMON 11. Enquiry concerning eternal life. MARK X. 17. And' when he was gone forih into the way^ there came one runnings and kneeling to him^ and ajk- ed him^ Good Mafier^ what Jhall I do that I may inherit eternal life ? 23 SERMON III. Religion our own choice. JOSHUA XXIV. 15, Choofe you this day whom ye will ferve. 41 SERMON IV. Indeciiion in religion. I. KINGS xtIH, ai How long halt ye between two opinions ? If the Lord be God^ follow him ; but if Baaly then follow hinu 35 SERMON V. The true principle of virtue. COLOSSIANS iil. 23. And whatfoevcr ye do^ do it heartily^ as to the L^^ and not to men, 71 4 CONTENTS. SERMON VI. Pa^e God's glory man's fupreme end and happinefs. I. CORINTHIANS x. 31. Whether therefore ye eat or drink^ or whatfoever ye do^ do all to the glory of God. 87 SERMON VII. Special encouragement to early feeking. PROVERBS vlli. 17. Thofe that feek me early fhall find me, 101 SERMON VIII. Self-Dedication. ROMANS vi. 13, Tield yourfelves unto God, as thofe that are alive from the dead. 117 SERMON IX. Prayer. EPHESIANS vi. 18. Fraying always with all prayer, — 131 SERMON X. The obfervation of the Lord's day. REVELATION I. lo. / was in the Spirit on the Lord's day. — 1 45 SERMON XI. The excellence of religion. PROVERBS xli. 26. The 7'ighteous man is more excellent than his neigh- bour ; but the way of the wicked feduceth them. 161 SERMON XII. The happinefs of life. PSALM xxxiv, 8. 0 tajle and fee that the Lord is good : Blejfed is the man that trufieth in hinu 17 S CONTENTS. 5 SERMON XIII. Page The ftandard of honour. PROVERBS in. ss- The wife Jhall inherit glory, — 193 SERMON XIV. Good company recommenced. PSALM cxix. di. lam a companion of all them that fear thee^ and of them that keep thy precepts, 209 SERMON XV. Caution againft bad company. PSALM i. I. Bleffed is the man that walketh not in the counfel of the ungodly^ nor fiandeth in the way offinners^ nor fitteth in the feat of the fcornfuL 223 SERMON XVI. Caution againft bad books. PROVERBS xlx. 27. Ceafe^ iny fo7i, to hear the infiruaion which caufeth to err from the words of knowledge. 239 SERMON XVII. Frugality. JOHN vl. 12. When they were filled, he f aid unto his difciples. Gath- er up the fragments that remain, that nothing be ¥• 255 6 CONTENTS. SERMON XVIII. Page Diflipation. a. TIMOTHY iH.4. Lovers of pleafures more than lovers of God» 269 SERMON XIX. The inftability of life. JAMES iv. 13, 14, 15. Go to now^ ye that fay^ To-day^ or to-morrow^ we will go into fuch a city^ and continue there a year^ and huy^ and fell^ and get gain : Whereas ye know not what Jhall be on the morrow : For what is your life ? It is even a nyapour that appear eth for a Ut- ile time^ and then vanifheth away. For that ye ought to fay^ If the Lord will^ we Jhall live^ and do this or that. 285 SERMON XX. Procraftination. LUKE xlv. 18. — I pray thee have me excufed. 299 SERMON XXI. The redemption of time. COLOSSIANS iv. V. — Redeeming the time, 315 SERMON XXII. Reflections on death. GENESIS iii. 19. — For duji thou art^ and unto duji Jhalt thou return, 333 CONTENTS. 7 SERMON XXIII. Faee Judgment, ECCLESIASTES xi. 9. — But know thou J that for all thefe things God will bring thee into judgment, 351 SERMON XXIV. The perfon and charader of the Judge. JOHN V. 27. And hath given him authority to execute judgment al- fo^ becaufe he is the Son of man, S65 SERMON XXV. The ftate of thofe who die in their fins, JOHN viii. 24. I faid therefore unto you^ that ye fhall die in your fins : For if ye believe not that I am he^ ye fhall die in your fins, 381 SERMON XXVI. The future bleffednefs of the righteous. I. THESSALONIANS, iv. 14. For if we believe that Jefus died and rofe again, even ' fo them alfo wbojleep in Jefus will God bring with him, 395 8 CONTENTS* PRAYERS FOR YOUNG FAMILIES. 411 SERMONS. 1. On religious education. DEUTERONOMY, vi. 7. And thou Jhalt teach them diligently unto thy children^ and Jhalt talk of them when thou fittefi in thy houfe^ and when thou walkeji by the way^ and when thou lieji down^ and when thou rifeji up, 431 il. Anfwer to the objedion, that education in re- ligion fliackles the mind. PROVERBS xxii. 6. Train up a child in the way he jhould go ; and when he is oldy he will not depart from it. 44? III. Reflexions of the aged on the early choice of religion. P^ALM Ixxi. 1 6, 17, 1 8, / will go in the Jtrength of the Lord God : I will make mention of thy right eoufnefs^ even of thine only, 0 Gody thou haft taught me from my youth ; and hitherto have I declared thy wondrous works. Now alfo when I am old and gray -headed^ 0 Gody forfake me not ; until I have Jhewed thy ftrength unto this generation^ and thy power to every one that is to come, 463 Page 95. line 23 for Balaam ^ read Balak, T4«7il7/Avr4^/A\^it7ift\/^/4\7<itr^^ «*v*\/^4s/A\/AvA\/Av*x SERMON h FAITH AND PRACTICE. 1. TIMOTHY, vi. 3. tHE DOCTRINE WHICH IS ACCORDING TO GODLINESS. X HERE were in the apoftolic age infidious teachers, who introduced and kept alive " queftions " whereof cometh envy, ftrife, railings, evil furmi- " lings, perverfe difputings. Not confenting to whole- " feme words, even the words of our Lord Jefus *' Chrift, and to the do6trine which is according to " godUnefs," they were " proud, knowing nothing— " men of corrupt minds, deftitute of the truth, fpeak- " ing Hes in hypocrify, making Ihipwreck of faith, " lovers of their own felves, having a form of godli- " nefs, but denying the power." In oppoiition to teachers of this defcription, Paul exhorts Timothy, " Hold fall the form of found words, in faith and " love. Continue in the dodrine of Chrift, avoid- " ing profane and vain babblings — not giving heed to " commandments of men that turn from the truth.'* From this connection of the words, from the con- traft to the dodrine of Chrift, the dodrine according to godUnefs, we may form a correct judgment of the Jaith once delivered to the faints. " Follow righteouf- " nefs, faith, charity, peace, with them who call on 2 10 FAITH AND PRACTICE. " the Lord out of a pure heart. But foolifh and un» " learned queftions avoid, knowing that they do gen= " der ftrifes. Take heed unto thyfelfj and unto thy " doclrine.'* The prevailing licknefs ;* my advanced years ; a warm affection to the flock •, a particular wifh that the youth, on whom our hopes are placed, may embrace pious paths, conftrain me to addrefs a courfe of fer- mons more efpecially to the younger part of the con- gregation. 1 fliall, however, in the ftrudure of them, and in the feledion of fubjeds, have regard to hear- ers of every age. May a divine influence accom.pany the compofition, delivery and hearing of them. It is propofed to begin with a diicourfe on the view given us of the gofpel as the dodrine according to godli- nefs. In thus defcribing the religion of Jefus Chrift, the apoftle would diftinguifli it from all falfe religion — the exhibition of the truth in oppofition to the hidden things of difhonejiy^ walking in craftitiefs^ corrupting the word of God, and handling it deceitfully. In his epiftle to Titus, recommending to " adorn the doctrine of God our Saviour in all things," he proceeds to give a fummary of this doclrine. " For " the grace of God that bringeth falvation hath ap- ^' peared to all men, teaching us, that, denying un- *' godlinefs and worldly lulls, we fliould live foberly, " righteoufly, and godly, in this prefent world ; look- " ing for that blefled hope, and the glorious appearing " of the great God and our Saviour Jefus Chrift ; who " gave himfelf for us, that he might redeem us from " all iniquity, and purify to himfelf a peculiar people, " zealous of good works." Salvation by grace is the infcription on the gofpel plan. Grace is difpenfed thro' a Mediator, giving himfelf for our fms. The great defign of his expiatory facrifice was to promote holinefs. Holinefs is the qualification of the gofpel, * Auguft 1803. FAITH AND PRACTICE. H Pofleffing this qualification, our hope in Chrift is well founded. Thus the do<5lrine of Salvation is adorned, and is made to appear what it really is, the dodrine according to godlinefs— not according to any fcheme of natural religion ; nor according to any human device ; nor according to the reveries of enthuliafm — ^but found and uncorrupted doftrine, worthy of an holy and merciful God, moft neceflary and ufeful to man. In the fame letter to Titus, a fummary of Cliriftian do6lrine is given us in the following language. " The " kindnefs and love of God our Saviour toward man " appeared, not by works of righteoufnefs which we " have done ; but according to his mercy hefavedus, " by the wafhing of regeneration, and renewing of *' the holy Ghoft — that being juftified by his grace, " we fliould be made heirs according to the hope of " eternal life. This is a faithful faying, and thefe " things I will that thou affirm conftantly, that they " who have believed in God fliould be careful to main- " tain good works.^' Hence it appears that godlinefs includes faith and practice — truths to be believed; and duties to be per- formed. Both may be comprehended in this general language : Holinefs of heart and life founded on the faith of Chrift. For godlinefs is to live hy the faith of the Son of God, Faith is the aifent of the underftand- ing to revealed truth, and the affent of the heart, or a pradical faith. We will confider, first, the principal truths con- tained in the religion of Jefus Chrift, which evince it to be the doctrine according to godlinefs. Secondly, the rules of life, which prove the fame thing. First, the principal truths^ or articles of Chriftian faith. We wifh to fpeak on this point as the Holy Ghofi teacheth^ and not to teach for doctrine the commandments of men. To fpeak in the words which man's wifdom teacheth would be the doting about quejiions^ and fir if es 12 FAITH AND PRACTICE. cf words^ againft which the apoflle enters an exprefs caution ; and which he mentions as oppofed to the wholefome words of our Lord Jefus Chrift, and the dodlrine which is according to godlinefs. Three truths claim fpecial attention : The death oJf Chrift as our ranfom — the energy of the holy Spirit — • immortaUty in foul and body. 1 . Redemption by the blood of Chrift. In a paffage already recited, the apoftle declares that Jefus Chrift gave hivifelf for us. And chap. ii. 5, 6. of the firft letter to Timothy, " There is one Mediator *' between God and men ; the man Chrift Jefus, who " gave himfelf a ranfom for all.'' Similar declarations frequently occur in his other epiftles. It fliall fufiice to quote the following. " In whom we have redemption " thro' his blood. Whom God hath fet forth to be a ** propitiation, through faith in his blood. Chrift hath *' given himfelf for us, an offering and a facrifice to *' God for a fweet fmelling favor." The fentiment of his vicarious fufferings runs through a great part of the epiftle to the Hebrews. This fentiment, and in- deed the whole gofpel, proceeds upon the fuppoiition that man has loft original rectitude. " JIow can man " be juftified with God ? Who can bring a clean thing *' out of an unclean?" A view of God, glorious in holinefs, will be accompanied with fober thoughts of ourfelves, as polluted by the condition of our birth, needing a ranfom. The fmner, who beholds the pu- rity of God, has a view of lin as exceeding odious. He loathes and abhors himfelf. " The whole world is " become guilty before God. Judgment is come up- " on all to condemnation." From this judgment, the ranfom, which the Medi- ator paid, is the only deliverance. God " hath made " him, who knew no fin, to be a fin-offering for us, " that we might be made the righteoufnefs of God in '' him." This is a doctrine according to godlinefs : It refleds the higheft honor on the wifdom, holinefs. JFAITH AND PRACTICE. 13 government and mercy of God : It exhibits fm as the iccurfed thing, the demerit of which is awfully dif- played in the crucifixion of the holy one and the gusT. For if thefe things be done in the green tree, what Jhall be done in the dry ? ' You may imagine that abfolute grace might have pardoned fin. But God's thoughts are not as our thoughts. He hath determined the cafe otherwife, if Chriftianity be true : And no prefumption of its falfe- hood arifes from the affurance it gives us, that Chrift crucified is the only foundation God hath laid for the abfolution of finners. Will you undertake to prove, that his law would have appeared to be holy, jufi: and good, if remifilon of fin had been difpenfed without any fuch provifion or medium as the facrifice of Chrifl: ? Infinite wifdom always has the highefl: reafons for its appointments. We therefore infer, from the ranfom which God hath provided for finful man, that the plan is infinitely wife, while the reafons of it are far above bur comprehenfion. But from what do we reafon or infer, if v^e fay that fome other plan would have been as wife, or wifer ? What do we know of the pofiibil- ities in the divine power and wifdom ? Shall we call in queftion the propriety of his revealed counfel ? Shall we reject it againft ourfelves ? It affures us, that he " will magnify the law, and make it honorable. My " righteous fervant fliall juftjfy many ; for he fliall *' bear their iniquities. The Lord is well pleafed for ^* his righteoufnefs' fake." Pardon for finners, recon- ciliation for enemies, through the crofs of Chrifi:, does not frujirate the grace of God ; but difplays it in harmo- ny with perfect holinefs and the fi:ability of his gov- ernment. " It is a faithful faying, and worthy of all t' acceptation, that Chrifi: Jefus came into the world f' to fave finners/' 2. In connection with his expiatory facrifice we men- tioned, fecondly, the energy of the holy Spirit, " Except a man be born of the Spirit, he cannot en- I4> FAITH AND PRACTICE* " ter into the kingdom of God. The wafhing of re-; " generation and renewing of the Holy Ghoft" are joined with juftification by grace through the redemp- tion in Chrift. (Titus, iii. 5, 7.) In regeneration a new man is born — " not of blood, nor of the will of " the flefh, nor of the will of man, but of God. Of " his own will begat he us." We muft then admit^ as a principle of our religion, the operation of a Spirit diftinct from a man's own, and fuperior to any finite agency, changing his views, affections, and hopes. That the mode of operation cannot be traced is no objection. For we hear the found, and fee the effects of the wind ; but cannot tell whence it cometh^ ar whither it goeth. The real opera- tion of the Spirit is proved by its fruits. " The fruit " of the fpirit is in all righteoufnefs, and goodnefs, and " truth." The do6lrine of regeneration is therefore according to godlinefs. The doctrine of divine influence and afliftance to human enquiries and endeavors is an important arti- cle of our religion. " We have accefs, through Jefus " Chrift, by one Spirit, unto the Father. Alk, and ye *' fhail receive." Earthly parents " give good gifts " unto their children. How much more fliall your *' heavenly Father give the holy Spirit to them w^ho " afii him ? He who fpared not his own Son, but de- •* livered him up for us all, will with him alfo freely *^ give us all things. Unto every one that hath fhall " be given, and he lliall have abundance. Work out *^ your own falvation with fear and trembling : For *' it is God who worketh in you, both to will and to ^ do, of his good pieafure." Paffages of this tenor abound in the gofpel — that we might give all diligence, and add to our faith the whole aifemblage of perfonal and focial, divine and chriftian virtues. Let this doc- trine of the energy of the holy Spirit be firmly be- lieved, as a foundation and conftant incentive to all holy converfation and godlinefs. FAITH AND PRACTICE. 15 3. Immortality in foul and body is an important ar- ticle of our faith. Our Saviour Jefus Chrift, by his appearance, " a- boliftied death, and brought life and immortality to light by the gofpel." The full manifeftation of this truth was referved to thefe lafl days. By the revela- tion of Jefus Chrift it is afcertained, that this corrupt- ihle Jhall put on incorruption^ and this mortal muft put on immortality. He rofe to immortal life as a pledge that he will, at his appearing and kingdom, change our vile hody^ that it may he fajhioned like unto his glorious body. Had he not rifen, to die no more — had he not, for the fufFering of death, been highly exalted and glori- fied, our faith would have had no foundation. His refurredion declared him to be the Son of God with power- — the Jirji-fruits of them that Jleep in him, who lliall bear the i?nage of the heavenly Adam in the glories of immortality, as they have borne the image of the earthly, in a fubjedlion to corruption and mortality^ *' The gift of Gcd is eternal life, through Jefus Chrift *' our Lord.'* The heirs of ^romiie fhall be like him^ and fee him as he is. Were it not for this hope, the godly, in certain circumftances, would be of all men moft miferable. But in this hope they patiently con- tinue in well doing. The principles of Chriftian dodrine, which we have noticed ; that is, the facrifice of the crofs as our ranfom — the influence and energy of the holy Spirit — and the immortality revealed in the gofpel, recom- mend the religion of Jefus as highly worthy of an ho- ly and merciful God, and of the higheft value to a guilty world. Thefe are truths which lie at the foun- dation of all holinefs — the motives which are exhibit- ed in every part of the gofpel, to perfuade and influ- ence to a Chriftian temper and life. Some have thought it immaterial what principles a man holds. They feem to think that they are not ac- countable for their principles — that thefe depend not on the win — that the life may be right, however wrong 16' FAITH AND PRACTICE. our faith. It is true, that many wrong opinions ntay coniift with a good heart. But can a man be a Chrif- tian in practice, who does not confent to the firft prin- ciples of the doctrine of Chrift ? Can he be juftified Other wife than by faith in the blood of Chrift ? Can he be fanclified in fpirit, foul and body, except by the Spirit of life in Chrift Jefus ? Can he purify himfelf as Chrift is pure, and adorn the doctrine of the Sav- iour by an heavenly converfation, without the hope of immortality? Can he be a real Chriftian, if the faith of the Son of God is not the governing princi- ple of his life — if the promifes of the gofpel do not conftrain him ? Doubtlefs faith and practice muft go- together. Works without faith are dead, no lefs than faith without works. We will ilot here examine how far men's reli- gious principles depend on themfelves : That they are, in a great meafure,: voluntary muft be allowed.; The lovers of truth will not be left to dangerous and fatal errors. If any man "Will do the will of God ^ he fhall know of the dodrine. Ignorance or error proceeding from want of love to the truth, from pleafure in un- right eoufnefs, from hatred of the light, is a crime, not an excufe. This is a commandment of God, that we believe in his Son Jefus Chrift. If the million of Je-! fus hath been proved, and men, from any caufe, will not attend to the proofs of it, their difbeiief is their fin : It proceeds from an evil heart. We have fliewn, that the principal articles of our faith exhibit it as a doctrine according to godlinefs. The fame thing will further appear, Secondly, from the duties of this religion ; duties depending on the principles. Among the firft duties of the Chriftian religion are FAITH and REPENTANCE. Thefe indeed are the fum. of the doctrine according to godlinefs. Jefus opened the gofpel of the kingdom in this manner. Repent^ and believe the gofpel. This is the work of God that ye believe on him whom he hath fent. The faith intended is the FAITH AND PRACTICE. 17 work God hath afflgned us — the fame as to labor for the meat of everlajiing life^ as the conne6lion Iheweth^ It is therefore no other than a praSiical faith. To con- fefs Chrift, what is it but a renunciation of all worldly lufts, and an engagement to obferve whatfoever he hath commanded ? — to learn of him, to follow him, to take his yoke upon us ? In this fenfe, and in nothing fliort of this, he that believeth fhall he faved. That faith, which is confidered as an obligation to holinefs, and aflually becomes a principle of it, is faving faith. Such thoughts of the great God as accord with the difcoveries he hath made of himfelf by Jefus Chrift, lay the foundation of godlinefs. For " no man know- " eth the Father, fave lie to whoni the Son will reveal " him." This know^ledge is a pra6i:ical knowledge, a practical faith ; and therefore eternal life. It is the dedication of ourfelves to God in Chrift, a living fac- rifice^ holy^ acceptable. Repentance is a change of inward principles and affeclions : It is turning from fin to God. Fruits meet for repentance are ftated by our apoftle. " For behold " this felf-fame thing that ye forrowed after a godly *' fort, what carefulnefs it wrought in you ; yea, what " clearing of yourfelves ; yea, what indignation ; yea, *' what fear ; yea, what vehement delire ; yea, what " zeal ; yea, what revenge V* Such " have put off* the " old man, which is corrupt according to the deceit- " ful lufts ; and are renewed in the fpirit of their " mind ; and have put on the new man, which after " God is created in righteoufnefs and true holinefs." Here you have a view of gofpel faith and repent- ance,— the qualifications, the diftinguiftiing character, of a difciple of Jefus. Grace and faith, far from dif- penfmg with true holinefs, are the motive and prin- " ciple of it. " Our old man is crucified with him, " that the body of fin might be deftroyed, that hence- " forth we fhould not ferve fin." Thus is grace ex- alted. By three dififerent characterifticks our apoftle IS FAITH AND PRACTICr. delineates real GhriiHanity—/^///^ ijuhich worketh by love — a new creature— keeping the commandments of God. Each of thefe means the fame thing : Each expreffes the condition of the gofpel, and exhibits it as the do&ine according to godlinefs. This condition is other wife exprelfed by humility and charity. The refult is the fame : It is the doctrine according to godlinefs. " Come unto me, ye who " labor and are heavy laden. Learn of me, for I am " meek and lov/ly. All men Ihall know that ye are " my difcipies, if ye have love one to another." With- out love, divine and fociul, neither faith, nor alms deeds, nor m.artyrdom avail. '• Be clothed with humility, " Put on chanty above all things." This v/ill adorn the doclrine of cur Saviour. " Having thefe promif- " es, let U3 cleanfe ourfeives frOm all filthinefs of flefh " and fpirit, perfecting holinefs in the fear of God. " Add to faith virtue, knowledge, temperance, pa- " tience, godlinefs, brotherly-kindnefs and charity." Such are the duties of religion ; fuch is the dociirine according to godlinefs. It recommends univerfal ho- linefs ; and on the only ground on which it can be produced and maintained, the principles and promifes of the gofpel. A conformity to this dodlrine is a ren- ovation of the underiianding and heart : It is right- eoufnefs, and peace, and joy in the Holy Ghoft^ — It is an imitation of the moral pcrfedions of God — a ftate" of reconciliation v/ith him— benevolence to men — and the enjoyment of ourfeives. The principles and fpirit of this wifdom from above are purity, peace, gentle- nefs, mercy and good fruits, impartiality and godly fmcerity. In agreement herewith we Ihall do good to all, fpreading peace and happinefs round us, accord- ing to our opportunity and ability ; fulfilling our ref- pe6bive duties as members of fociety or of the churqh of Chrift ; and exhibiting the virtues adapted to our circumftances — content vv^ith our own ftate, or fympathifmg with others as their Hate may be. FAITH AND PRACTICE. 19 Oppofed to the doctrine according to godllnefs are divifions and fchifm, pride and uncharitablenefs, con- tentions for forms at the expence of vital piety ; for 'things indifferent at the expence of things effential ; for human fyftems to the denial of the unalienable right of private judgment, and implicit invaiion of the prerogative of the head of the church. Oppofed to his dodlrine are the preteniions to pri- vate revelation, which bring the oracles of God to the ftandard of every vilionary. Thus a fight againft God is maintained under a mifguided zeal for him. As little do the feclufion and auilerities of a monaftic life accord with his religion who went about doing good. Any doctrine that interferes with the order of fo- ciety, with the duties of our relations and ftations, is contrary to that of Chrifl. This teaches to lead a quiet and peaceable life — to love our nation, and feek the good of Jerufalem — to cultivate the public, pri- vate and friendly affections, as they were confpicuous in the author of our reUgion. Oppofed to his religion is every doctrine of licen- tioufnefs — every doctrine addreffed to the prejudices, paffions and lufts of men — every doctrine which makes religion uncertain and mutable. Jefus Chriji is the fame yejlerday^ to-day^ and forever. Truth is immuta- ble, Godlinefs is the fame in all times and places. " The wrath of God is revealed againft all unright- " eoufnefs, and ungodlinefs of men." The grace of God teacheth to crucify the flejl^^ with the affe6lio7is and lufts — to ft rive for the mafiery of our appetites. The view we have taken of the truth as it is in Jcr fus, the doctrines to be believed and their practical de- lign and influence, may fuilice for our propofed delin- eation of religion. The true Chriftian knows what and why he wor- ihips. The love of God and friendfhip of Chrift teach him univerfal benevolence. He views with compla- cency all the followers of God and of his Son. He has meat to eat, of which the world is ignorant. He 20 FAITH AND PRACTICE. learns obedience by all that he fufFers, as did the blefll ed Jefus — never murmuring or defponding. He fees the beauty of holinefs, the deformity and malignity of fin ; and his inward affedion to the former, and abhorrence of the latter, correfpond to the nature of them. The adijiiniftration of God is contemplated, not with acquiefcence merely, but with delight. Ob- ferving the works and ways of God, his fervent pray- er is, Thy will he done. This is godlinefs. If the view we have taken of Chriftianity be juft, then doubtlefs this counfcl is of God. No oth^r could have exhibited the glorious harmony of his holinefs, juftice and mercy. No other could have laid fuch a foundation for the reftoration of apoftates. No other could give the peace which paffeth all underjlanding. No other could fupply with ftrength againft fin. No other could give the lively hope of eternal life. How neceflary, how ufeful and important the do^lrine of Chrifi: ? No man ever fpake as he fpake. Could he have done the works he did, if he were not a divine perfon ? Could he otherwife have forefeen and fore- told the various events, which came to pafs according to his declaration, refpedbing himfelf and his religion and difciples ? — refpediing the temple and city of Je- rufalem, and the people of the Jews ?— Therefore, Secondly, we ought to gwe diligent and earneji heed to his doctrine. By receiving the record which God hath given of his Son, we fet to our feal that God is true, " We receive the witnefs of men : The witnefs of " God is greater." We receive his witnefs, when the gofpel worketh effedually in us. Believers on the Son of God have the witnefs in themfelves^ in the fanclify- ing influence of the gofpel. Their converfation in heaven is a good exem.plification of their faith. A religion, which has fuch effecl on its difciples, is man- ifefled to be the do^lrine according to godlinefs. Thirdly, if the converfation of any profefTors is not as becometh the gofpel, let the reproach fall on them^ FAITH AND PRACTICE. 21 and not on their profejfion. Did they walk worthy of their vocation, they would -put to ftlence the ignorance of foolijh men. That the name of Chrift and his doc- trine are reviled through them is for a lamentation. This is their condemnation. For " the foundation of " Godftandeth fure, having this feal, The Lordknow- " eth them that are his. And, Let every one that " nameth the name of Chrift depart from iniquity." Would we, who profefs godlinefs, adt up to this prdfeffion, let us reverence Jefus as fent of God, and leparate ourfelves from fuch as treat him with indif- ference and v/ith fcorn. " What fellowftiip hath " righteoufnefs with unrighteoufnefs ? And what " communion hath light with darknefs ?" The affert- ers of the fufhciency of the light of nature, the revil- ers of the gpfpel, would be thought to have an im- proved tafte, a correal and enlarged mind. The gof- pel has enlightened mankind fitting in darknefs, with- out hope, thinking the Godhead to be like unto gold, or iilver, or ftone, or wood, graven by art and man's device. To whom but Chrift, the light of the world, is it ovi^ing that the fame ignorance on moral and reli- gious fubjecls does not prevail in the prefent time throughout Chriftendom ? Or whence is it, that the infidel has now a better underftanding on fuch fub- jecls ? He will not aik nor receive counfel from God only wife — will not acknowledge that he is obliged to Chriftianity for the light it has given him. Thofe who have no fenfe of the fall, corruption and imbe- cility of human nature — who fee no need of a Re- deemer to atone for man's guilt, or of fupernatural alliftance to fet him free from the defilement of it — who truft in themfeh^es that they are righteous, and will not fubmit to the righteoufnefs of God, which is by faith of Jefus Chrift, cherifti vain imiaginations. " Thou fay eft, I am rich, and increafed with goods, " and have need of nothing ; and knoweft not that " thou art wretched, and miferable, and poor, and 22 FAITH AND PRACTICE. *' blind, and naked." The fick nigh unto death, and yet imagining themfelves in found heahh, are not more difordered in their natural underftanding, than finners are in a moral fenfe, if they think themfelves juft perfons. The firft thing requifite in the religion of guilty, condemned, helplefs creatures is to be fen- fible of their condition. To us the gofpel is preached, whether we will hear or forbear. What may be thought of the piety or virtue of any who have not heard of Chrift is not the enquiry for fuch as have heard of him : But w^hat muft be thought of the piety or virtue of the latter, if they will not receive him, though his miflion has fimilar proof to that which we have for the exiftence and providence of God. What doctrine did Jefus teach ? What precepts did he give ? How did he live ? All that he taught and en- joined, all that his own example enforced, is accord- ing to godiinefs. His religion is practical throughout : A pradical faith or affent is the condition of it : Its great defign is to call all men to repentance ; to make them holy as God is holy, and thus meet for the en- joyment of him. The grace of the gofpel reftores the dominion of righteoufnefs. The believer, the peni- tent, yields himfelf to God as one alive from the dead* Being made free from fin^ and become fervants to God^ ye have your fruit unto hoUnefs^ and the end evcrlajlin^ life. SERMON II. AN ENQUIRY ABOUT ETERNAL LIFE. MARK X. 17. AND WHEN HE WAS GONE FORTH INTO THE WAY, THERE CAME ONE RUNNING, AND KNEELING TO HIM, AND ASKED HIM, GOOD MASTER, WHAT SHALL I DO THAT I MAY INHERIT ETERNAL LIFE ? |_ HE confideration of this queftion will aiFord ufeful inflru6lion, firft, in its immediate reference to the character and circumftances of the perfon who propofed it. Secondly, as an enquiry of univerfal concern. First, With reference to the perfon who propa- fed it. Three evangelifts, Matthew, Mark and Luke, have related the ftory of this young man's application to Chrift : They all introduce it upon the occafion of young children being brought to Chrift for his blelT- ing. The difciples reproved thofe who brought them ; but HE, approving of their being brought, was dif- pleafed with the difciples, and faid, " Suffer the little " children to come unto me, and forbid them not ; ^' for of fuch is the kingdom of God. Verily I fay " unto you, Whofoever Ihall not receive the kingdom " of Cxod as a little child, he ihall not enter therein. " And he took them up in his arms, put his hands up- " on them, and bleffed them." St. Luke introduces 24 AN ENQUIRY AB6uT ETERNAL LIFE. the parable of the Pharifee and publican as delivered at the fame time. Upon this occafion one came run- nings and kneeling to Chrift, ayid ajked him^ Good Majler^ what jhall I do that I may inherit eternal life ? Luke in- forms us, that he was a ruler : Matthew, that he was a young man : All the three evangelifts fay, that he had ^^'axpojfejftons. The connexion, in which they all in- troduce his application to Chrift, intimates that he was impreffed with the inftruclions and examples of humility contained in our Lord's parable, and in the cafe of the little children. Neither the elevated rank, fior the affluence, nor the youth of this perfon prevented an enquiry about eternal life — an enquiry of the higheft moment. The Jews thought that in their fcriptures they had eternal life. The text faith, that when our Lord was gone forth into the way^ the young man propofed his queftion. That he came running expreffes earneftnefs in the matter. His kneeling to Chrift, and ftiling him. Good Majier^ exprefs fome idea of the real charader he addrelled — ^fome perfuafion that the beft directions upon the fubje6t of eternal hfe might be expe(5led from him. The reverential pofture, the refpec^ful form of addrefs, do not appear to have been adulato- ry, or intended in deriiion. Had the enquirer view- ed Jefus as an impoftor, why did he go away grieved ? He might have left him without any fuch emotion, had he not been convinced of his divine miffion. But however ferious or earneft in his enquiry, the young man had certainly filfe notions on the fubjed. The grief with v/hich he went away fliews his difap- pointment with the anfwer to his queftion ; and there- fore his wrong opinion of the way and terms of eter- nal life. The Jews of that day expeded juftification by the works of the law. He, with others, might think, that, touching the righteoufnefs which is in the law, he was blamclcfs. His queftion, taken in connexion with what follows, carries an implication AN ENQUIRY ABOUT ETERNAL LIFE. 25 that he had already fulfilled the terms of life. What good thing Ihall I do that I may inherit eternal life ? " I have kept the commandments from my youth. " What lack I yet ?" This amounts to the language of the Pharifee in the parable, who, trufting in himfelf that he was righteous, accufed his fellow worfhipper to the Father : " God, I thank thee that I am not as *' other men are, extortioners, unjuft, adulterers ; or *' even as this publican. I faft twice in the week, I " give tithes of all that I poffefs." If the young ru- ler was willing to juftify himfelf, the anfwer to his queftions was calculated to ftrip him of his felf-ilattery, and turn his apparent concern into a right channel. Jefus, knowing what was neareft his heart, tried him in that thing. On hearing the commandments enu- merated, he faid, without hefitation, " Mafter, all " thefe have I obferved from my youth. What lack " I yet ? Then Jefus beholding him loved him, and " faid unto himj One thing thou lackeft : Go thy way, " fell whatfoever thou haft, and give to the poor, and " thou Ihalt have treafure in heaven : And come, take " up the crofs, and follow me." He appears to have been a perfon of engaging manners, from his refped:. ful application to Chrift on the moft interefting fub- je6l. He had probably maintained a character of vifi- ble fobriety and regularity of life. He might be thoughtful and inquifitive. Our Saviour might be- hold him as an hopeful youth, open, in fome meafure, to a conviclion of early miftakes and prejudices, wifh- ing to be direded in the path of life. Viewing him with affeclion and concern, Jefus, the friend of iin- ners, the lover of fouls, anfwered him in the words juft recited. With whatever fincerity and engaged- nefs he came to Chrift, he had not weighed the fubjed of his appHcation. He was ready to make an hafty conclufion in favor of himfelf. He knew not that his wealth was his idol. He Uttle thought that his virtue 4 26 AN ENQUIRY ABOUT ETERNAL LIFE. would be called to a trial fo fevere as was required by the anfwer to his queftion. The peculiar iituation of Chriftianity in the begin- ning required an inattention to the outward comforts and advantages of life, and taking up the crofs, which h not ordinarily required. Place all the allurements of the world in one fcale, and the joys of heaven in another, the latter infinitely outweigh, though pur- chafed at every earthly facrifice, and at the price of life. It is not mentioned as a fault, that the young ruler had large poffeffions. He might come honeftly by them. Nor would he, in ordinary times, have been required, as a condition of difciplefhip, to appropriate them all to charitable ufes. The affluent are required, in all times, to diftribute to the poor ; but not to caft their whole fubftance into a common {lock. Religion always demands the heart : This is where the treafure is. The heart cannot be divided between heaven and earth. Set your affedlion, not on things on the earth, but on things above. All thefe have I obferved from my youth. Was he aware of the extent of the di,vine commandment ? The firft and great commandment is this ; " Thou " Ihalt love the Lord thy God with all thy heart, and " with all thy foul, and with all thy ftrength, and " with all thy mind." Could he fay, I have kept this commandment from my youth ? Had he thus loved God, he would have complied with the terms which Jefus propofed. Whofoever hath heard arid learned of the Father^ cometh unto me. Eternal life muft be accept- ed as the free gift of God to the children of difobedi- ence—- beftowed throug;!! the atonement of Chrift, and on his terms. " The righteoufnefs of faith, without " the lavv^, was witnelTed by the law and the prophets." In oppofition to this righteoufnefs, the Jews in gen- eral, in the days of our Saviour and his apoftles, and long before, went about to ellabliih their own. Had AN ENQUIRY ABOUT ETERNAL LIFE. 2? the young man believed unto righteoufnefs, his con- ference with Jefus would not have iffued as it did. However ftudious of information on the fubjed of eternal life, however hopeful his cafe might appear, from the manner and circumftances of his application to Chrift, he went away in fadnefs, as foon as he heard the terms of life. He hoped, no doubt, that eternal life might be obtained by his own ftriclnefs, by fome good thing he could do. It was an hard faying, that he muft take up the crofs. Whatever reluctance he felt at foregoing the hope of eternal life, he preferred treafures on earth, a portion in this life. From this part of our fubjecl we fee the danger of riches. In the infancy of the gofpel, the temptations from them were fuch, that our Lord made this reflec- tion upon the cafe before us, " How hardly Ihall they " who have riches enter into the kingdom of God ? " For it is eafier for a camel to go through a needle's " eye, than for a rich man to enter into the kingdom ^' of God." An affluence is dangerous, not only when the caufe of religion calls for extraordinary fac- rifices ; but at all times. The danger is particularly fpecified in Agur's prayer : " Left I be full, and deny « thee." Alfo by St. Paul : " They that will be rich, " fall into temptation and a fnare, and into many fool- " ifhi and hurtful lufts, which drown men in deftruc- *' tion and perdition. Charge them — that they be not " high minded, nor truft in uncertain riches ; but in " the living God." Riches efpecially prove a fnare, when they fall to a perfon by inheritance, and come into his poffeilion in youth. Further ; when perfons of fuperior rank ferioufly enquire about eternal concerns, they are beheld with refpecl. We hope that they are not elated with earth- ly dignity — that they are open to divine teaching. Again ; thoughtfulnefs about eternal life is particu- larly commendable in youth. Sobriety and gravity, you tell me, may be admitted to be fuitable for middle 28 AN ENQUIRY ABOUT ETERNAL LIFB. age and the decline of life ; but in the young they may be conlidered as affectation — incompatible with cheerfulnefs and pleafure. With licentious mirth and pleafure they are incompatible ; but not with that which becomes an intelligent, accountable creature. That mirth is not to be deiired, the end of which is heavinefs ; which unfits for contemplation ; which cannot be reviewed without pain. Would you wiih to forget that you are made wifer than the beafts of the field ? would you wiih to acb with no more under- ftanding or refledion than they ? to give the reins to your appetites and pafilons ? Thofe pleafures, which unfit for ufeful employments, as well as for every re- ligious exercife, are baneful to fociety ; deftru6live of your reputation, advancement and ufefulnefs ; of your health and eafe ; and of all inward ferenity. You may be foberminded, and yet cheerful. To be fober- minded is not to be morofe and cynical, or lumpifh and melancholy. It is to be reafonably thoughtful what we are, for what end we are made as we are, and by what means we may fecure an happy eternal exiftence. It is to be thoughtful of our mortality, of our fouls, of the good part which can never be taken away. Is it not folly to defer fuch thoughts, if the foul excels the body ? if no ftage of life is exempt from death ? if eternity is of more mo- ment than time ? if man can provide for his own higheft fatisfaclion, only while he acts a part becoming his rational, moral nature ? It is amiable in the young, amidfl the fnares and allurements of wealth, honor and pleafures, to be inquifitive on their immortal con- cerns. Such as are difi:ingui{hed from others by their family, or fortunes, or fituation in life, fhould be am- bitious to honor themfelves by being patterns to others of a juft reverence and love to religion, by a civil car- riage, and unblemifhed morals. Again ; many who begin well in religion, go back in a time of temptation. The way to life is through the ftrait gate and narrow way. They did not fit AN ENQUIRY ABOUT ETERNAL LIFE. 29 down firft, and count the coft. The young man ad- dreffed Chrift in a refpedful manner on the moft weighty fubjed. But he had not laid his account for oppofition. He came not expelling to hear of difficul- ties and croffes in the way to life. He came not as one determined to purfue that way, whatever it might coft him. When he was told of felf-denial and the crofs, his courage immediately failed. Difappointed and fad, he continued with Chrift no longer. His earthly riches were dearer to him than his foul. We may not infer from hopeful beginnings, from partial regards to religion, from prefent warmth, that the principle is fixed, or really introduced. If Chrift hath any rival in the heart, there is not the fpirit of religion. Education, cuftom, reputa- tion, regard to health, a certain tendernefs of con- fcience, may reftrain from rnany vices, and ex- cite to various virtues. This temptation may over- come one perfon ; and that another. The proper tri- al of every one is in regard to the fin which does eaftly befet him — whether pride, avarice, fenfual indulgence, or any other. Many lay reftraints on their own reign- ing pailion for awhile, and in certain fituations, anti- cipating the fuller gratification of it in time to come. Laftly, the confidence which the young man placed in the externals of virtue, in a negative holinefs, in- ftrucls us to beware of a fimilar confidence, and of every falfe foundation of hope. Others, judging from appearance, may think us Chriftians : but God look- eth at the heart. The heart is deceitful. Deceiving their own heart, menfeem to themfelves to be religious. Much care and felf-examination, with fervent prayer to him who is greater than our heart, are requifite, left a deceived heart Ihould turn us afide. " Search '' me, O God, and know my heart ; try me, and ^' know my thoughts : See if there be any wicked *' way in me ; and lead me in the way everlafting/' Any known, allowed, habitual fin proves that the 30 AN ENQUIRY ABOUT ETERNAL LIFE. heart is not right, whatever a man may do in reli- gion. " No man can ferve two matters : For either " he will hate the one, and love the other ; or he will " hold to the one, and defpife the" other.*' Chrift is the foundation, other than which no man may lay. All the attempts and doings of fmners, which do not refer to, which are not built upon, this foundation, all the hopes of falvation which are not bottomed up- on it, muft, like the houfe on the fand, fall to ruin, when the winds blow, and the floods of temptation come* Refufing to come to him, to accept his terms, men muft die in their ftns. For no other hath the words of eternal life. Coming to him is to take his yoke up- on us — to learn of him who was meek and lowly — having every thought brought into captivity to him. The Spirit of life in Jefus Chrift hath made fuch free from ftn, and fervants of righteoufnefs. Having the fruit unto holinefs, the end is eternal life. It was propofed, secondly. To confider the en- quiry in the text in a more general view. Should it be afked, What is meant by eternal life ? an apoftle has anfwered. It doth not yet appear. Ano- ther apoftle hath told us, " Eye hath not feen, nor " ear heard, neither have entered into the heart of " man the things which God hath prepared for them " who love him. We fee through a glafs, darkly. " We know in part." Eternal life is oppofed to death, the wages of fm. " This corruptible fhall put on in- " corruption ; and this mortal, immortality." The image of the earthly Adam Ihall be exchanged for the image of the heavenly — faJJoioned like unto his glorious body. " We wait for the redemption of the body from " the bondage of corruption into the glorious liberty " of the fons of God. When he fliall appear, we fhall " be Uke him, and fee him as he is." As an earneft of this, the believer is born of incorruptible feed. He has the witnefs in himfelf. Eternal life is begun and abideth in him. The feal of the Spirit is the earneft AN ENQUIRY ABOUT ETERNAL LIFE. 31 of the glories of immortality, as the firft fruits were of a full harveft. " Eternal life is the gift of God through Jefus " Chrift, who hath aboliflied death, and brought im- " mortality to light." The bleffed God and the Re- deemer of the world folicit our acceptance of this gift. Will you go away from him who gave his own life to fave your fouls from eternal death ? in whom you may have life abundantly ? What do fuch defpifers forego ? to what trifles do they facrifice the great falvation ? They fet the higheft value on temporal things, which fatisfy not ; and account eternal things as of no value. On the credit of liiftory we believe things long iince paft. On the teftimony of others, we believe things which we never faw. Now the witnefs of God is greater than that of man. " This is the witnefs of " God, that he hath given us eternal life in his Son." He hath fet his feal to the miffion of Jefus. Shall we not, by believing this record, fet to our feal that God is true ? Shall we not confent to have life through the name of the only begotten Son of God, giving him- felf a facrifice for our fins, and now ever living to make intercefilon ? alike able and willing to fave to the uttermofi: ? Could we look up, and fee him at the right hand of God, it would be infupportable. God dwelleth in light to which flefh and blood cannot ap- proach. We may believe what we fee not ; and be- lieving, rejoice with joy unfpeakable. We may be- lieve him who came down from the excellent glory. If we patiently wait for that we fee not, and, by con- tinuance in well-doing, feek for glory, honor and im- mortality, we fliall inherit eternal Hfe. Shall then the prize of our high calling be forgotten, in an anxious care for the body and time ? Viewing man as fallen from original uprightnefs, who will floew unto him his tranfgrejfion P how or whe- ther the heirs of death and wrath may be refl:ored ? The beft informed among the heathen, whatever their 32 AN ENQUIRY ABOUT ETERNAL LIFE. idea that the Deity may be propitious, devifed meanf of atonement which are rather calculated to incenfe than to reconcile him. God might have abandoned finning man as well as the angels that linned. We learn not from the oracles of human wifdom, but from thofe oracles to which the feal of heaven is fet, that dying fmners of our race may live. The language of God is, I have found a ranfom. The Ranfomer was to the Jews a ftumbling block, . and to the Greeks foolifhnefs ; but to them who are called, both Jews and Greeks, Chrift the power of God, and the wif- dom of God. Neither is there falvation in any other. The faith which receives the record God hath given Mm, faith unto life, worketh by love — fuch love as accounteth all things lofs for the excellency of the knowledge of Chrift — ^that we may be found in him, having the righteoufnefs which is of God by faith — ^ may be crucified to the world, and the world to us — - may prefs toward the mark for the prize of our high calling. The believer, renewed by the Spirit of life in Chrift Jefus, fees in him adequate provifion for the removal of the guilt, pollution, and all the effeds of fin. The pardoning voice of God, by his word and Spirit, is to him as life from the dead. As fallen creatures, accountable, deftgned for a fu- ture, eternal exiftence, and placed upon probation un- der the difpenfation of a Mediator, it highly concerns every finner to receive it as " a faithful laying, worthy " of all acceptation, that Chrift Jefus came into the " world to lave ftnners"— rto fecure an intereft in Mni — --to embrace him as offered in the gofpel. " Thi^ " is the work of God, that ye believe on him whom '^^ he hath fent." This work of faith, as appears from the conneclion, is to labor for the meat of eternal life^ not for the meat that periflieth. The latter compared witli the former fcarce calls for our labor. For that is the Qfie thing needful^ the good part which fhall never he taken awaj. " If Chrift is yours, all things are yours ; AN ENQUIRY ABOUT ETERNAL LIFE, S3 " the world, and life, and death, things prefent and " things to come." He is the only objed on which the foul can fix, and find refi:. There is a fulnefs in him for all its wants — a fulnefs of light and truth, pardon and peace, grace and glory. To know him, to be con- formed to him, to take the dimenfions of his love, is to be filled with all the fulnefs of God. The Spirit which Chrift giveth to every believer is as a well of water fpringing up to everlafiing life* But how can they believe, who prefer the honor of men to that of God ? How can they believe who make earthly treafures their hope and confidence ? How can they believe who are given to pleafures ? Neither of thefe clafTes will take up the crofs, and follow Chrift. Self-denial would imply an entire change in their char- after. None ever found, but in religion, that good which anfwers to the defires of the heart. Obferve the various and ardent purfuits of worldly men — their inquietudes, the vain fhow in which they walk. See the folly of feeking a portion in this life. It is an error, on the one hand, to fuppofe that we have nothing to do,' in order to obtain eternal life. It is an error, on the other hand, to imagine that we can merit it by any obedience of ours — or indeed that we have any ability, either to will or do, independently of power from on high. All we have or hope for is of grace, without and contrary to merit. We have me- rited death and wrath. But the God of all grace " hath " no pleafure in the death of finners. He fo loved the " world, that he fent his only begotten Son to be a " propitiation for fin. Whofoevei^believeth in him " ihall not perifh, but have everlafting life." The Spi- rit of life in him is given to begin a good work, and perform it until the day of Chrift: It operates on our reafon and confcience, hopes and fears : It quickens the dead in trespasses : It breathes on dry bones ^ and they live. All our fufficiency is of God. Without his preventing grace, finners make no enquiries about eternal life : 5 ^4f AN ENQUIRY ABOUT ETERNAL LIFE. They would not frame their doings to turn to the Lord — ^would not confider at all. The gofpel ofFereth every motive to perfuade, every argument to con- vince, and every affiftance to enable us to comply with its terms. Sinners muft labor for that meat which endureth unto everhift'mg life. They muft strive to enter in at the firait gate. The m^eans of grace have not been ordained in vain. It is not in vain that God calleth upon linners, " Seek the Lord while he " may be found. Confider your ways. Search the " fcriptures. Receive with meeknefs the ingrafted " word. Watch that ye enter not into temptation. " Quench not the Spirit. Wait at wifdom's gates." They can contemplate God in his works and provi- dence, and in redemption — can deliberate on the con- fequences of their own volitions and adions. Among the gracious words of him, who fpake as never man fpake, are thefe : " Afk, and ye fliall receive : Seek, " and ye fliall find. Your heavenly Father givet! . the " holy Spirit to them who afk him, much more than'* an earthly father giveth bread to his children. Saith the divine Redeemer, ' Behold, I ftand at the door, " and knock ; if any man hear my voice, and open *' the door, I will come in to him, and fup with him, *' and he with me." Open to him, therefore, while he waits for admillion : Otherwife you do but treafure up wrath. How can thofe efcape, who neglect fo great falvation ? The great worth of the foul appears from the price of its redemption. But the unbeliever thinks the terms of the gofpel fevere, though its author gave his own life to fave a loft world. When we confider him, who was in the form of God, and yet humbled himfelf, and became obedient unto the death of the crofs for our redemption from fin and death, we certainly could not objed:, if he called us to lay down our life for his fake. Eternal life will compenfate the lofs of temporal. Unfatisfying and tranfient as world- ly gain, glory and pleafures are, they are purfued AN ENQUIRY ABOUT ETERNAL LIFE. 5^ through all obftacles and perils. Yet it is matter of complaint, that there are difficulties and felf-denial to encounter, when eternal life is the end of our faith. The cares of this life, the deceitfulnefs of riches, and the luft of other things, ftifle any convidion of the dif- eafes of their hearts — any impreffions of eternal reali- ties. The foul is given in exchange for every vanity. Have any imbibed, from their early days, a tender- nefs of confcience ? Have they had a character for good morals ? Have they, at fome feafons, had awak- ened in them a lively fenfe of the value of gofpel blefs^ ings, and much folicitude for their fpiritual ftate ? They may not therefore conclude that they lack no- thing. It is well that they have been kept from viiible fcandal, and inured to any ferioufnefs of mind — have been led to enquire. What fliall I do to be faved ? But what muft we fay, if, when the terms of falvation are faithfully declared, they wifh to have them abated, or altered ? or think of pleading their exa^nefs in other points as a reafon for indulgence in their own iniqui? ty? Or becaufe they may not be indulged in this, think Chrift an hard Mafter ? They know not what they afk, when they requeft fuch indulgence. When they prefer fome earthly good to eternal life, they judge wrong. They choofe perdition. We may not expecL to enter into life without difficulty. We muft determine, if if he pojfible^ to enter in. Thofe who en- gage in any worldly bufmefs of moment, arm them- felves againft difficulties and hazards, and are not di- verted from their purpofe. Thofe who are indelibe- rate, unprovided and unarmed in worldly purfuits, are difcouraged when obftrudlions and dangers arife.. The end with them is fhameful, however engaged they were in the beginning. Thus it is in the higher concerns of another life. The multitude, who faw the miracle of the loaves, cried out, " This is of a truth " that prophet who fliould come into the world." But ^hey foon went back, and walked no more with Chrift. S6 AN ENQUIRY ABOUT ETERNAL LIFE. The reafon was, they were intent on the meat that perifheth, not on the meat of eternal life. When our Lord turned to the twelve, and demanded, " Will ye alfo go away?" obferve their conftancy — how they preferred the life which he giveth. " Lord, to whom " fliall we go ? Thou haft the words of eternal hfe." If the fcriptures, which convey to us the hope of eter- nal life, are the word of God ^X^ho cannot lie, then eve- ry facrilice ought to be made to this hope. It is the height of folly and madnefs to object to the way or terms of life—to beg to be excufed at prefent— or to confent to part with Chrift and lofe our fouls on any coniideration whatever. If the foul's immortality is not in our thoughts, or is thought upon with indiffer- ence;— if that which demands all our thought and care, is either excluded from our thoughts, or makes but a feeble and tranfient impreffion, we are like the beafts that perifh. Affliction, danger, or the near view of death awak- en the fentiment of eternal judgment. If the fenti- ment be a juft one, why fhould it not be cheriftied when the mind can beft attend to the weight of it ? — fo attend as to lay a good foundation of fupport and comfort in the evil day? We know not the day or hour when we may be fwallowed up in eternity. The choice we now make, the courfe we now purfue, will determine whether our eternity fliall be happy or miferable. If we will not come to Chrift, and confent that he fliouid reign over us, we judge ourfelves un- worthy of eternal hfe. " He that believeth fliall be faved ; but he that believeth not fhall be damned." The ftages and fituations of life, which might favor the great enquiry in the text, are wont to be wafted in other enquiries. The morning of life, fuperior rank, health, plentiful circumftances, are often neglect- ed and abufed. The beft fcafons and advantages for gathering fruit to life eternal, are devoted to criminal or to empty purfuits. A view of the high importance AN ENQUIRY ABOUT ETERNAL LIFE. ■ -r St of the fubje<^ before us, impreffed on thofe in early life, in elevated ftations, in affluence, on influential charaders, on thofe in health, would perfuade them to attend ferioufly, and above all things, to the good part, which fhall never be taken away. Why fliould they forget it, or be indifferent to it ? They enquire, " Who will fliew us any good ?" All their enquiries muft be fruitlefs, until fome fatisfying, permanent good is the centre of their wifhes. Eternal life is this good. All fources of comfort Ihort of this are broken cifterns. We have an unquenchable thirft for enjoy- ments fuperior to feniitive — immortal enjoyments. This thirft was not implanted in us in vain. Enjoy- ments fuited to it are provided. " Whofoever will, " may come and take freely of the waters of life." Favorable intelligence refpecling our fecular con- cerns is as cold waters to a ihirjiy fouL Sinners, fiiinting for the wells of falvation, feeing that they are ready to perifli, receive with lively joy the glad tidings to all people, "Peace on earth, good will towards men." With lively faith and gratitude ihould every foul con- template the ranfom provided by God for our guilty race — the provilion for our renovation after his image, and the eternal redemption obtained for us. Placing before us the end of life, and the fecond coming of our Lord, our converfation will be in heaven, from whence we look for him. In the day of death, our faith in him giveth the victory. , Humble faith and hope appropriate the language, " I will behold thy " face in righteoufnefs ; I fliall be fatisfied, when I *' awake, v/ith thy likenefs." The prefent union of foul and bod)' muft foon be diffolved. But after this diffolution, they will be reunited, in the refurreclion at the laft day, never more to be feparated. Their final ftate thenceforward will be according to the deeds done in the prefent ftate of union. An indefcribablc intereft is therefore committed to our care in this ihort and precarious ftate of probation. 33 AN ENQUIRY ABOUT ETERNAL LIFE. When we have been contemplating the emptinefs and uncertainty of our moft valuable enjoyments on earth and our own frailty, the forrows and miferies to which we and all mankind are fubjedt, we can be relieved only by turning our refledions on the hope of the gofpeh All ambition is vain, compared with an ambition to be joint heirs with Chrift to the inher- itance referved in heaven. In a well grounded hope of eternal life, our apoftle, fpeaking of a time of per- fecution, faith, " Our light affli6Hon, which is but for " a moment, worketh out for us a far more exceeding *' eternal weight of glory : While we look not at the " things which are feen, but at the things which are *^ unfeen. For the things which are feen are tempo- " ral ; but the things which are unfeen are eternal." Were this uncertain life to finilh our exiftence, how gloomy the profpecl ! It muft embitter every prefent delight ; joy muft wither in the midft of all our pleaf- ant things. But why ihould our heart be troubled, if we believe that perfect health and reft, glory and joy, fhall fucceed to prefent pain and languifhment, forrow and reproach ? If fuch health and foundnefs, joy and glory Ihall be immortal, we may welcome the temporary pain and languifhment, grief and reproach which are the requilite means of qualifying us for that world where there is nothing to offend. When we attempt to fpeak of eternal life, language and imagination fail. The fame muft be faid, when we would fpeak of the price paid for our eternal re- demption— the cTucifixion of the Lord of glory, to purchafe eternal life for the heirs of fm and death. Can we have a fenfe of human guilt and mifery, if we reject his invitation to come to him, that we might have life, and that abundantly ? if we have not learnt to account all things lofs for Chrift ? The troubles of life fall with double weiaht on thofe who have no hope in him. Croiles and difappointments, pams and difeafes, things not joyous, but grievous, are to AN ENQUIRY ABOUT ETERNAL LIFE. S9 be expelled, and death is certain. But can we look for them, or meet them, without amazement, if we have hope only in this life. Some run the hazard of ruining themfelves in this world, for the fake of a few days gratification. Mankind agree to condemn their folly and raihnefs. Shall the like folly and rafh- nefs with reference to a much higher, an eternal inter- ell, be approved and applauded ? approved and applau- ded, I mean, by the condufl of men ? Shall immortals, under hope of the heavenly Canaan, abide in Egypt, becaufe a wildernefs lies before them ? or would they perifh in the wildernefs, defpifmg the land of promife ? You admit that we are now on trial for eternal retri- butions. The greater difficulties and temptations we now furmount, the greater will be our rev/ard hereaf- ter. Immortals Ihould not be taken up with cares for a momentary fiiate ; but lay up in flore a good founda- tion againfi: the time to come, that they may lay hold on eternal life. Others pafs before us to the world of fpirits, as friendly monitors that we muft foon follow after. Let us not think of a more convenient feafon, when the time is fo very fhort and uncertain. May high and low, rich and poor, old and young, be excited to an immediate, earnefi: purfuit of this object of univerfal concern, eternal life. It is equally attain- able by all. None who feek it will fail of finding it : And all other things ftiall be added to them. Take up your crofs, and follow Chrift; for he will give you reft. SERMON III. RELIGION OUR OWN CHOICE. JOSHUA XXIV. 15. CHOOSE YOU THIS DAY WHOM YE WILL SERVE. J OSHUA had conducted Ifrael into Canaan, and divided to the refpedive tribes their inheritance. Far advanced in years, he affembled them to receive the laft, the beft counfel, which a pious ruler and fa» ther of his people, in the view of approaching death, could give them. He begins with a recapitulation of diftinguiftied mercies to them as a nation, from the call of Abraham to that time, many of which difplay- ed the dominion of Jehovah over pagan fuperftition. He hence infers their obligations to fear and ferve the living God in iincerity, and " put away the gods their " fathers ferved on the other fide of the flood, and in " Egypt :'' (v. 2; 14.) Nor lefs the gods of the Amor- ites, whofe land Ifrael polTelTed. Every country at that time had their appropriate deities. It feems to have been adopted as a rule in each nation, not to deride the gods of other countries, whom, in fpecial exigencies, they invoked as well as their own. Ignorance, craft and fiate policy confecra- ted deities without number, at the expence of reafon, morality and humanity. The Mofaic inftitution was exprefsly founded in the unity of God. He chofe the pofterity of Abraham for his peculiar treafure. They acknowledged him as 6 42 RELIGION OUR OWN CHOICE. the only God of the univerfe, and folemnly covenant- ed to cleave to him 5 but they apoflatized on every occafion. Religion being grounded on perfonal perfuafion, mull proceed from choice. Jofliua, in the words be- fore us, recommends and enjoins, Choofe you this day whom you willferve. He ufed the following arguments, among others, to perfuade to an inftant and wife choice. The proofs of true religion conftantly before them — • obligations refulting from fignal falvations — their ex- plicit engagements — the promifes to fidelity and fted- faftnefs in the covenant of their God — the threatnings, if they revolted — the reproof contained in their be- ing reminded of their inconftancy and duplicity. In the words of the text, we remark, first. It is taken for granted that men will make choice of fojne religion^ either true or falfe. Choofe whom you will ferve. This was not giving a licence to caft off all reli- gion : Nor was it a licence to fix on any fuperflition, as might feem right in their own eyes. Jofhua does not intimate, that Ifrael would revolt to atheifm.- — This would be to fuppofe what never has been the cafe with any nation. All nations will walk every one in the name of his god. The demand, " Hath a nation " changed their gods, which yet are no gods ?" im- plies that the thing was unknown among the Heathen. The ancient and modern hifi:ory of nations fliews what hold fuperftition has of the mind. But the cho- fen people were ever prone to change the true religion for any form of idolatry. This verfatility of charac- ter is exprelTed in the addrefs to them : " If it feem " evil to you to ferve the Lord, choofe whom ye will " ferve, whether the gods which your fathers ferved, " that were on the other fide of the flood, or the gods " of the Amorites, in whofe land ye dwell."' This enlightened age exceeds in irreligion the na- tions who in times paft walked in their own ways. It has become fafhionable to treat religion in general with RELIGION GUR OWN CHOICE. 45 contempt — Whatever fandion the fentiments and ex- ample of modern philofophers have given to this impie- ty, it ftands condemned by all the moft eminent phi- lofophers, legiflators and moralifts of antiquity. Is there no medium between perfecution for religious opinions, and an open difavowal and contempt of reli- gious principle ? We appeal to the confcience in every man's breaft, whether we have not fome evidence of a fuperintending providence and moral government? yea, y2?/7z^ evidence of revealed religion ? Whether, in- deed, the idea of a God, a providence, moral agency and accountability does not force itfelf upon the mind ? If fpeculative difficulties tempt him to fufpect the fal- lacy of fuch an idea, will the fuppofition of its fallacy leffen, will it not rather increafe the fpeculative diffi- culties ? The fenfe and confent of all nations muft be allowed to have fome weight againft fcepticifm. Can the fceptic be wife in renouncing what all mankind confefs, the Being and providence of God ? in facrifi- cing this firft principle to a vague and fophiftical fpecu- lation ? a fpeculation which is immediately refuted by reflecling that man's knowledge is imperfe(51: — that though he is not made acquainted with the ejjences of things, the reafons of events, yet the articles of his duty are plain. Some religion then is true. Shall any, under pre- tence that Chriftianity wants proof, fuppofe themfelves warranted in renouncing all religion ? Such an opinion implies that they are unbelievers from choice^ not in confequence of examination or attention. For fup- pofe Jefus was an impoftor ; yet there is a God who made and governs the world ; with whom we have to do. If Ifrael, upon comparing the inftitution of Mo- fes with the forms of idolatry in the world, did not find that the religion he taught was preferable, yea, the only true rehgion, Jofliua did not Icruple to leave it with them to choofe any other. He wifhed them 4eHberately to embrace, and abide in the profeffion of 44 RELIGION OUR OWN CHOICE. the religion which might appear to them to have the bell claim to their regard. He had'^o apprehenfion that the divine legation of Mofes could be doubted, or fink in eftimation, if they would attend at all to the proofs of it. Elijah made the like appeal to that peo- ple. " How long halt ye between two opinions ? If *' the Lord be God, follow him ; but if Baal, then *' follow him." Indecifion on a fubjed of fuch mo- ment, being addicted to change, is a great reproach. It is a matter, in which, if in any thing, it behoves every foul to be fixed. A double minded man is unliable in aU his ways. Let not fuch a wavering character think that he fhall receive any thing of the Lord. His ftate of mind is as uncomfortable as it is difhonorable : It lays him open to every kind of impofition. Secondly, we remark the abfurdity of inter?nixmg different religions. Krael, prone as they were to idolatry, on every oc- cafion, meant not wholly to renounce the worfhip of the only living and true God. They would have blended his worfhip with pagan fuperflition. But the temple of God hath no agreement with idols. Every ri- val afFedion is idolatry. Thou fhalt love the Lord thy God with all thy heart. Men would ferve two maflers. They would reconcile righteoufnefs and unrighteoufnefs. Forms are contended for, while judgment, mercy and fidelity are paffed over. Be- tween its wifhes and its religious duty a diflionefl heart finds means to indulge evil afFedions, and yet keep all quiet within. An honefl heart, on the contra- ry, refolves to oppofe and mortify inward corruption. They who would unite contraries In religion, who are unfettled in it, or refl content with partial and fuper- ficial regards to it, refemble Ifrael who ferved the gods of other nations, while yet they pretended to worfhip Jehovah. Jofhua's addrefs was the flrongefl recom- mendation of pure religion in oppofition to all idola- trous mixtures. It was a pointed reproof of them, RELIGION OUR OWN CHOICE. 45 that, after having fworn allegiance to the true God, their heart was divided. This was an equal reproach to their underftanding and to their hearts. For they had witneffed inconteftible proofs of the unity and fuperintendency of God, and had made frequent and moft folemn engagements to cleave to him, andhimonly. THIRDLY, religion muft be our own choice : It muft have our own confent. Give me thine heart, Choofe whoju ye will ferve. — Faith is the affent both of the underftanding and the heart. All attempts to compel religious belief are pre- pofterous. A Have may be compelled to fubmit to the mailer whom he hates. Religion is the fervice of a willing mind. Joihua laid before his people the nature and the grounds of the fervice God requireth ; the rewards of obedience and punifhments of difobedience. He di- rected them to compare this fervice with that of oth- er gods, and make their choice. Thus Mofes his pre- decelTor. " I have fet before you life and death, blefs- " ing and curiing. Therefore choofe life." When the evidences of religion are laid before men, li they make a wrong judgment and choice, they muft abide the confequence. Every one muft give account of himfelf to God, and therefore fliould be fully perfuad- ed in his own mind. The right of judging and choofmg for ourfelves in relisfion is a rig:ht for the ufe of which we are ac- countable to God, and to him only. It is his com- mand, Prove all things ; hold faji that vjhich is good, — Be ready always to give a reafon of the hope that is in you. Endowed with rational faculties, our duty is to ufe them in difcriminating between truth and error, good and evil — in the fearch of truths concerning God, his moral perfedions and adminiftration — concerning the Mediator, his perfon and office — concerning man, his obligations to his Creator and Redeemer, to his fel- low-creatures, and what he owes to his own foul— his 46 RELIGION OUR OWN CHOICE. fall and recovery — the terms of falvation — the mo- tives to holinefs. It is our duty to ufe all means of in- ftruclion in the things of God 5 the holy fcriptures, for inftance, and human helps. Confcience, though fubjed: to no human authority, is under law to God ; fo that we can confide in our choice of religion no further than we are perfuaded that he approves it. This perfuafion implies that the oracles of God have guided our choice — ^that we have compared fpiritual things with fpiritual. The choice of religion means not an abfolute^ but a comparative^ negledl of other things. It is to love our God, our Saviour and our fouls more than other ob- jects. It is oppofed alike to duplicity, inconftancy and indifference. It is a choice grounded on having fet down and counted the coft — ^a choice v/hich v/ill bear a review. Take heed then that no man deceive you — that ye do not deceive your ownfelves : Fox the heart is de- ceitful above all things. It has recourfe to various fub- terfuges and refuges of lies. In the choice of religion it is liable to confult with flefh and blood, with preju- dices, connections, and worldly interefts. Humility, a defire to kno\\^ and fubmit to the will of God, is the iiireft guide to faving truth ; the fureft guard againft dangerous error. The meek God teacheth his way. He giveth liberally, and direcleth that we afk wifdom of him. Until we are taught of him, we know noth- ing as we ought to know. The entrance of his word giveth light. If any walk not according to this word, tliere is no light in them. Thofe who have chofen the Lord to ferve him, meditate in his word day and night : It is more precious than gold. God maketh much allowance for ignorance where the means of in- formation are wanting. Ignorance hath no cloak where thefe means are enjoyed, but neglected. Thofe who have the beft advantages to become wife to falva- tion, but yet liitcn to the inftruction which caufeth ta RELIGION OUR OWN CHOICE. 47 €rr from the paths of wifdom, can give no other than this fad account of themfelves, that they have not an heart to improve the price in their hands. Religion is a reafonable fervice : The whole of it is comprehended in faith and love. Faith is not ground- ed on the wifdom or teftimony of man, but on the teftimony of God. Faith which receives his teftimony implies the love of the truth— a real^ an earneft deiire to know the way of falvation — a conviction of our natural blindnefs, and need of fupernatural inftruc- tion. It fits at the feet of Jefus, and hears his vv^ords who fpake as never man fpake. Ready to receive the law at his mouth, his " dodrine droppeth on the " heart as the rain ; his fpeech diftilleth as the dew ; '' as. the fmall rain upon the tender herb, and as the " fliowers upon the grafs." This is to choofe the good part, which iliall never be taken away. The friends of religion fometimes juftly complain of obfcure, weak faith, and languor in their love. On fome occafions they have yielded to fear, or fhame. They have been overborne by ftrong temptation, cauf- €d grief to the godly, and given occafion of tri- umph to the impious. But this is not their general character. It therefore may not be hence infered, that their profeffion of religion is mere afteclation and hy- pocrify. The religious chara(5i:er is to be judged of, not from detached parts, not from occaiional traits ; but from the uniform tenor and fixed indications of it. It is of importance to cultivate a prefent as well as an habitual love to religion. The prefent exercife of grace is the beft evidence of its reality. Pious perfons differ in the degree of their atten- tion to religion, and in their tempers. This differ- ence notwithftanding, the choice of true religion has been really made alike by thofe who are weak in the faith and thofe who are ftrong — by thofe who have laid the foundation^ and thofe who are going on to per- fedion — by thofe who are weary and ready to y^/;2/ in 48 RELIGION OUR OWN CHOICE. their minds, and thofe who are now fervent in fpirit— by thofe who, in a preffing temptation, have been overcome^ and brought reproach on rehgion, but have been foon recovered from their fall ; and by thofe who have been preferred from any grofs lin. Every perfon who weighs the fubjedf of religion, muft give the preference to fome one form.. Charity teaches to think favorably of other forms, and to fup- pofe that other m^inds may be beft improved by them ; fome by this, others by that. Yet whofoever loves the Lord Jefus in fmcerity, has reafons fatisfaclory to his own mind for making his choice among different forms of worfliip^ — for feleding fome one as beft adapt- ed to his own improvement — mioft agreeable to what he has learned of Chrift. He will fee, indeed, that the form, which he thinks to be beft, is not without de- feds. He will allow that wife and good men embrace other forms. But the perfuafion of his own mind muft govern his own condud:. He doth not contend for a particular mode of profeftion as though he thought it eiTential to the exiftence of religion. Nor is he fo in- different, as to be a conformift to every form under which religion is profelTed. Fourthly, religion admits of no delay, Choofe you this day whom you will ferve. The people who were here addreifed could not he- litate whom they were bound to ferve, whether the Lord Jehovah, or other gods. To attempt a compofi- tion between true religion and falfe was opprobrious. To procraftinate in the choice muft have been equiva- lent to a renunciation of the worfliip of the true God. If they were not for him, they were againft him. Their government being a theocracy, idolatry was high trea- fon. Joftiua enjoins it upon them to make their choice that very day, and while they were aftembled before the Lord. Shall religion, which is the firft and fupreme con- cern of every foul, be poftponed ? If the thoughts of RELIGION OUR OWN CHOICE. 49 it pafs through the mind, fhall they be expelled as fo- reign to its proper bufinefs ? Shall youth, manhood, and the meridian of life pafs away without any decid- ed choice of it ? If a prefent affliction, or apprehended danger, has awakened the confcience, fliall its voice be ftifled ? Is religion unneceiTary, ufelefs and prejudicial for the prefent ? Will another day be more conven- ient ? Is it fafe to defer this one thing ? A convidion of its importance will not permit us to defer it a fin- gle day. We know not whether we ihall be among the living to-morrow. Or, if alive, in what circum- ftances — whether in any capacity to make choice of religion. No reafon can be affigned for making this choice at any future time, which does not more forci- bly apply to the prefent day. Sufpenfe, inconftancy, difplays levity and giddinefs, diflionorable to intelli- gent, dependent, accountable creatures, bound for eternity, and whofe eternity depends on the choice they make in this probationary, tranfitory world — Pollibly eternity may depend on this day's choice. Ye who have deferred to this day a cordial choice of religion, to you the counfel of God in the text comes addrelTed. Choofe you this day whom ye will ferve. The God of patience hath borne with your contempt of him thus long. Let the time paft fuifice you to have walked in the vanity of your mind — to have left undone the bulinefs for which you were fent into the world ; and which, if finally negle(5ted, good were it had you not been born. Your earlieft care fhould have been to remem.ber your Creator, Preferv- er and Father — to remember your Redeemer; to know who and what he is, what he hath done and fuffered to fave your fouls, and what you owe him in return. Were you fenfible of the vafi importance of being reconciled to God in Chrift — were you mindful of the uncertainty of life, you could not put off to another day the choice which you may and fhould make this day. You do not conduct thus in your 50 RELIGION OUR OWN CHOICE. worldly concerns. Yet you have no more evidence that to-morrow will be as convenient as this day in your eternal concerns, than you have that it will be fo in your temporal. If your foul ftiould be required this night — or if you may be immediately caft on a bed of ficknefs — or if God fhould withdraw his influ- ence, muft not the negle6t of the prefent day be pro- nounced folly? There is no work in the grave. The dead are not called upon to make the choice which you now decline. After death is the judgment. A iick bed is not the beft feafpn to acquaint yourfelf with religion. When pain and difeafe arrefl you, would you lay a foundation for the greater burden of an evil confcience ? Would you give your llrength and vigor to the world, the flefti and the devil ; and appropriate to God and your fouls no other than decayed powers, wafted strength ? Afflidion from without calls for the fupports and comforts of religion — a review of a time- ly choice of the good part, of advantages well improv- ed. Would you have to lay the foundation for eter^ nity at a feafon when your work fhould b^ finifhed ? If not, then hear the Saviour's command. Go, work to- day in my vineyard. Make the wifer choice to-day : It cannot be made too foon : It fliould be made as early • as the capacity for moral action commences: From that time there is no excufe for delaying it. The guilt and danger increafe with neglect and delay. Can thofe, who have long procraftinated, make the progrefs they might have done, had they made choice of religion early in life ? Will her path be fo eafy and pleafant, as if embraced much fooner? Whenever they apply their hearts unto wifdom, they will reflect with grief and Ihame that they made objections and excufes fo long. There can therefore be no reafon why any fhould ex- cufe themfelves to-day. Ye whofe faces are towards heaven, look not back: Hold faft the profeffion of faith, whofe end is the falvation of the foul. It claims the united, utmoft RELIGION dUR OWN CHOICE. 51 exertions of your faculties. Be ftedfaft, always abound- ing in the work of the Lord. Give all diligence to make fure your calling and election. // is not the will of our heavenly Father^ that any im- mortal ioMhJhouldperiJh, Whofoever will may come^ and take the waters of life freely. He who giveth thefe liv- ing waters, and who gave his own life to purchafe them, hath faid, AJk^ and ye fhall receive. Religion ad- mits not of compullion ; it muft be voluntary ; not by conjiraint^ but of choice. All Chrift's people are willing. The Spirit 'of life in him muft open and incline the heart to accept his offers : But the operation of the Spirit on human minds accords with moral agency. The attempts of heaven and earth can be of no avail without our confent. Te will not come to me that ye might have life. No means or encouragement are wanting. But iinners rejed the counfel of God againft themfelves, Chrift would gather them^ but they will not. They hard- en againft the voice of the Holy Ghoft, calling on them to accept the gofpel invitation to-day. They grieve^ re- fift and quench the holy Spirit. If religion depends on our choice — if the divine counfel has interpofed no obftacle to our choice of it, but placed before us the higheft motives to choofe it, the confequence is obvious, that ftnners are their own deftroyers. There is no pretence for any man's faying, / am tempted of God, The truth is, he is drawn away of his own lufi^ and enticed. Heaven will reveal his iniqui- ty; and angels and men will juftify the forer punifh- ment, to which the unbelieving and impenitent under the gofpel Ihall be adjudged. See then the ingratitude and folly of neglecting the great falvation fet before us — of choofing our own ways and deluiions. God proclaimeth peace, and com- mandeth all men every where to repent. All are in- treated to be reconciled to God by the death and paf- fion of his own Son. The riches of divine mercy and forbearance lead to repentance. But hear, O heavens ; 52 RELIGION OUR OWN CHOICE. and give ear, O earth ; men will not be perfuaded, by the mercies of God, to prefent themfelves a living fa« crifice, holy, acceptable to him, vi^hich is their reafon- able fervice. They will not account the long-fuf- fering of God their opportunity to fly for refuge. They will hazard the deftrudion of foul and body in hell, rather than confent to facrifice their lufts» Felix repels the apoftle, preaching righteoufnefs- temper- ance^ and a judgment to come. Though he could but tremble^ he anfwered, Go thy way for this time. The fame apoftle's preaching ahnoft perfuaded Agrippa to be a Chriftian, but not altogether. The young man, who appears ferioufly to have enquired. What jh all I do that I may enter into life ? went away grieved^ when he heard the terms. The hypocrite, content with hearing and profeffing the gofpei, has a name that he liveth ; but he will not choofe life. Not having the fpirit of Chrift, ah enemy in heart to him, his hope ftiall periih. " Ye who compafs yourfelves about vv^ith iparks j walk " in the light of youf fire, and in the fparks that ye " have kindled. This fhall ye have of the Lord's hand, ^^ ye fhall lie down in forrow." Contemplate the dignity of the foul. It claims an union with angels and with God ; nor can it find refl in any thing fhort of this union. When fenfible of its own necefTities and the divine fulnefs, it thirfts for the living God. Convinced of deviations from the way of truth, it faints for inflruclion in the paths of falvation. Man's happinefs and dignity confifl not in debafmg his rational nature to a fubferviency to his animal appetites and pafTions ; but in keeping under the body, and bringing it into fubjeclion — ^Not in cherifhing the fpeculations of a vain mind, prefuming, with Lucifer, to be like the most high ; but in humil- ity and nleeknefs. The eternal God dwelleth with the humble and contrite. Supreme reverence, worfhip, love and obedience are his due ; and man's wifdom eonfifls in cultivating this temper toward the greatefi: RELIGION OUR OWN CHOICE. 5S and beft of Beings — in unreferved fubmiflion and en-^ tire refignation. When Ifrael faid, "All that the Lord our God ftiall ^' fpeak, we will hear it, and do it :" The anfwer of God was, " They have well faid all that they have " fpoken. O that there were fuch an heart in them, that ^' they would fear me, and keep all my commandments " always, that it might be well with them, and with " their children for even'* The holinefs and happinefs of his intelligent offspring is the earneft wilh of the Fa- ther of fpirits. No means and encouragement, on his part, are wanting to accomplilh this great end. With them it lies to choofe his fervice or refufe it, to choofe life or deatJi. There is much dinger of their departing from ferious refolutions, taken up at a feafon when the mind has been tenderly im'preffed by the providence and Spirit of God. Men often make good promifes, and break them. There is more of the form of god- linefs than of the power. Amidft the deletions of his people, Jolhua deter- mined to be ftedfall in the caufe of truth. He had made his choice of religion, and would not renounce it. Superiors honor themfelves and their ftation, w^hen they ftand up in fupport of true religion. Their example has great and good influence. When the up- per ranks in fociety are foremoft to honor God, he will honor them. But it cannot excufe lower orders in negle6ling and reviling religion, that it is neglected and reviled by higher orders. Religion alike concerns all orders and ages. Every one muft give account of himfelf to God. Religion hath an immutable, eternal excellency. It is the only foundation of temporal and eternal happinefs, of public and private virtue. There is but one rule of faith. The book of books, the bible, is this rule. Call no man father or master upon earth : For one is your Father^ even God ; and one is your Majier^ even Chrifi. Search the scriptures. Let every man be fully perfuaded in his own mind. The law of the Lord is 54 RELIGION OUR 0\VN CHOICE. perfed^ converting the foul: The tejiimony of the Lord is fure^ making wife thefimple : The ftatutes of the Lord are right ^ rejoicing the heart : The commandmmt of the Lord is purcy enlightening the eyes : The fear of the Lord is clean^ enduring for ever : The judgments of the Lord are true and righteous altogether. More to he defired are they than gold ; yea^ than much fine gold — Moreover by them is thy fervant warned: And in keeping of them there is great reward. SERMON IV. INDECISION IN RELIGION. 1. KINGS xviii. 21. HOW LONG HALT YE BETWEEN TWO OPINIONS ? IP THE LORD BE GOD, FOLLOW HIM ; BUT IF BAAL, THEN FOLLOW HIM. _<..<..<..<..<(2)<^(2)>->->->->-« X HE people of Ifrael were diftinguillied for wz^ vering in their religious opinions. Their apoftacy was fo general in the time of Elijah, that he imagined himfelf the only exception. " They have forfaken ^' thy covenant, thrown down thine altars, and llain " thy prophets ; and I, even I only, am left ; and " they feek my life.'^ This prophet was fent by God to reprove king Ahab, who, with his father's houfe, led the way in the revolt. The context relates the mode by which EHjah tried the refpe6live claims of Jehovah and of Baal, and the refult of the trial. I need not recite it. An idol, that could neither fee, hear, nor fpeak — an idol fuppofed to be taken up with other concerns than the prayers of the fupplicants — fuppof- ed to be alleep or abfent, was let up, by an whole com- munity, as a rival to the God of their anceftors. A combination of artful impoftors deluded the rulers and people. In this cafe, worthy of a fpecial divine interpofition, the true God, by a miracle, removed the delufion. The people could no longer doubt : They could hold but one opinion : They inftantly ex- claimed with one voice, T/je Lord, be is the God. We 56 INDECISION IN RELIGION. do not enquire how long the impreflion lafted. If it afforded, at the time, juft and abundant matter of con- vidion, it could never afterwards lofe any part of its force, as a principle of evidence. The God, who then anfwered by fire, could not ceafe to be the only living and true God, becaufe the miracle might be for- gotten, or its impreflion impaired or loft. The fubjed, to which I laft called your attention, was, That religion muft be our own choice. Decijion in religion, in oppofition to an unfettled, wavering mind, will come under our prefent confideration. It muft be 2Ljixeciy not a fludhiating choice. Indecifion is as inconfiftent with religion as compulfion. The text is a pointed reproof of the inconftancy of the ancient peo- ple. In applying to their idol the fevereft farcafm, the prophet fhewed them their enhanced guilt. They preferred a fenfelefs ftatue to the living God, whofe dominion and providence, in the overthrow of idola- try, had been marvelloully difplayed in the view of the nations. To Elijah's addrefs, in the words before BS, they could make no anfwer. I. We enquire, firft, what is meant by halting be- tween two opinions in religion ? and what by being determined and fixed ? II. Secondly, The great abfurdity and impiety of a wavering character, and importance of its oppofite, will be held up to view. III. Thirdly, The prophet's expoftulation claims fpe- eial attention. How long halt ye between two opinions ? I. First, What is meant by halting between two opinions ? and what by being determined and fixed in religion ? To halt between two or more opinions in religion is the reverfe of deliberation and a found mind. — Opinions, haftily embraced, are as haftily given up, as circumftances, books, converfation or company may vary. Such a mind is open to every prevailing error. Or it has in view fome exemption, indulgence. INDECISION IN RELIGION^ 57 advantage or fraudulent purpofe. " He that waver- " eth is like a wave of the fea, driven with the wind, " and toffed — unftable in all his ways." Religion is uniform and immutable — to be affumed with the deliberation which our Saviour expreffeth by fitting down and counting the coji. The nation that goes to war, without previoufly comparing its own ftrength with that of the enemy, may expeft a difgraceful de- feat. The man who begins to build without calculat- ing the probable expence, lofes his time and labor,' wafles whatever he expends on his flruclure, and be- comes the fcorn of fpe^lators. In affuming the pro- feffion of religion, we engage in a warfare — a war with inward corruption, the allurements of the world and the hofts of hell. We lay the foundation of a fpiritual fabric — a foundation for eternity. We fliould therefore make an eftimate of the conflicts, temptations and dangers in this War — the foes with whom we have to fight, and the armour with which we muft be provided. We fliould carefully attend to the foundation which we lay, and the materials with which we build. A profeiEon, taken up without ex- amination— taken up for convenience, in compliance with fafhion, or to anfwer any worldly purpofe, will be renounced in an hour of temptation. In fecular purfuits, thofe who are wife in their gene- ration keep in view their refpeclive objects, and perfe-^ veringly encounter difficulties and oppofition. They do not flu(fl:uate between different opinions, either with regard to the general object of purfuit, or the means of obtaining it. Here they are determined, and have but one opinion. The votaries of fcience, the feveral learned profef- fions, the hufbandman, merchant, .artificer and me- chanic have refpeclively a favorite purfuit, to whicli they feafonably and feduloufly apply, carefully obferv- ing the beft opportunities. Their decifion is manifeft from their accurate difcernment and great induftry — 8 ^8 INDECISION IN RELIGION. the fatigues and obftacles which their diligence and patience overcome — the facrifices they make to final and complete fuccefs — their riling above misfortunes. In juft and honorable worldly puriuits, men fteadily purfue their end by honorable means. In unjuft and illaudable ones, they are equally fixed, and can be dif- fuaded by no confiderations of honor or virtue, no ex- poftulations of friends, admonitions of providence, or remonftrances of confcience. When in the con- cerns of religion, men do not halt between two or more opinions, they have aflumed it from deliberate attention to its nature and importance, from a full per- fuafion that the gain of the world is no compenfa- tion for the lofs of the foul — -that any temporal facri- fices and fufferings will be abundantly recompenfed, when they fhall receive the end of their faith. In this perfuafion they abide by their choice of religion amidft all difficulties and hazards. Many have never confidered maturely. They have their choice yet to make : Or they are undecided — one while almoft perfuaded ; foon halting between va- riant opinions, at a lofs what religion to choofe, or whether any — or attempting to ferve two mafters. — Many who begin well do not perfevere. Some prov- idence, or feafonable truth, is imprelTed upon them. But the hour of temptation returns, the cares of this life croud upon them, and they decline from any warmth of affedion which they felt for a time. Such as are determined in religion imitate the twelve ; " Lord, to whom fhall we go ?" whom elfe iliall we follow ? " Thou haft the words of eternal life." Therefore we will not go back from following thee, though we fhould die with thee. The fpirit of religion may be languid, but never dies. Many waters cannot quench, nor the floods drown it. Religion may be aliumed from education, or cuftom, or a reverence of human authority, or tranfient conviction. Neither of thefe can fuffice. INDECISION IN RELIGION, ^0 It is a reafonable fervice, founded in perfonal perfua- fion, and muft be taken up on fuch grounds as that we may fee the abfolute fecurity of it — that in all events it is our higheft duty and only fafety. It is of the lall importance to be fixed in religion — to fix right. The more fixed any one is in the wrong, the worfe is his cafe. A wavering mind imagines, that, among various objedis of worfhip, the attributes are fo fimilar, as to make it unimportant to which the preference is givenj or that the worfhip may be divided or changed at pleafure, with perfect conliftency and fafety. IL We propofed, secondly, to hold up to view the great abfurdity and impiety of a wavering charader, and importance of its oppofite. To fuppofe the perfed equality of all forms is to explode every profeflion of religion. There can be no comparifon between the unity of God and a plu- rality of gods. Finite may not be compared with in- finite. To account for all the phenomena of nature, we certainly need not have recourfe to two or more infinite Beings : For one fuch Being could produce and maintain them. And unity of delign proves that one Being framed and governeth the univerfe. Religion then is ta love him with all the heart, " Thou Bialt " worfhip the Lord thy God, and him only ihalt thou " ferve." Shall it be enquired what religion isi cheap- eft ? what religion may beft accord with humajn wifh- es, or beft anfwer a prefent purpofe ? The proper en- quiry is. What is the religion, in embracing which we Ihall " fanctify the Lord God in our hearts, and be *' ready always to give an anfwer to every man who " may afk a reafon of the hope that is in" us ? Under what profeflion may we beft improve in the fpirit of the gofpel ? of reformed Chriftianity ? For Chriftians and Proteftants are not enquiring into the merits of pagan idolatry, of Mahomet's Koran, or of Popery. — They do not hold different opinions on thofe fuperfti- tions. 60 INDECISION IN RELIOION. The religion of Jefus Chrift, if true, is infinitely inter- efting : It beft inftru6ls us in the perfeftions and gov- ernment of God, the moral nature, accountablenefs and diftination of man : It fhews us the origin of the prefent corruption of human nature : It reveals a Me- diator between an offended God and guilty man — a Mediator who is our ranfom and advocate : It reveals the refurred:ion of the dead, a judgment to come, and eternal retributions according to the deeds done in the body : It enlightens a dark world, and fupplies man, who is weak through fin, with ftrength from on high : It is fuch a religion as fallen man needed : It adds the fanction of a divine promife to any hope of pardon which the penitent might otherwife be prefumed to have — It lays a foundation, chofen of God and precious^ on which to build our heavenly hopes. Thofe who cordially embrace it, have fl:rong confolation in two immutable fources, the promife and oath of God who cannot lie. And if his feal hath been fet to it — if it was confirmed by miracles and gifts of the Holy Ghofi:, what may the rejecters of it look for, but a greater damnation ? Between this religion and any other, what man of reflection would hefitate ? who that will do the will of God can hefitate ? If religion is, beyond comparifon, the mofi: momen- tous of all concerns, it is then of the highefi: import- ance to be determined in this thing. Indecifion is next to an open denial of it, and naturally conduces to the contempt of all principles of piety. Would you not cafi: off the fear of God-^ — would you not be found among fcoffers, do not waver in your religious opin- ions. Ufe the befi: means of information. Take them ultimately from the oracles of God. Decide as they decide, comparing one part of fcripture with another. Be open to conviclion ; but not to the Jleight of men^ and cunning craftinefs^ whereby they lie in wait to de- ceive. INDECISION IN RELIGION. '61 A wavering mind may be ever learning ; bid never tomes to the knowledge of the truth. Such a flate of mind is opprobrious in the things of this life ; but more fo in the concerns of religion in proportion to the greater importance of thefe concerns. It is bafe to trifle with man. Is it lefs fo to treat as of trivial concern the fubjed: of religion, which lies between God and our fouls ? Agrippa was half perfuaded to be a Chriftian. He believed the prophets. From them an apoftle had Ihewn, almoft to the fatisfadion of Agrippa, that Jefus was Chrift. But, while the pow- erful reafoning of Paul wrought fome convidion, there was an halting between two opinions. From this indecifion, it is probable, that Agrippa proceeded to give up religion. Decifion in religon is, I am inclined to think, very much the bails of a confiflent flead}' chara6ter in other refpecls. We muft come to a wife decifion here, or be eternally ruined. Be 7iot deceived ; for God is not inocked. Let not him, who halts between two opin- ions, think that he fhall receive any thing of the Lord, The beft feafon to determine and fix in religion, doubtlefs is when the mind in any meafure feels its weight, the providence and Spirit of God having excited an attention to it. What reafonable profpecl is there, that fuch as reiift providential admonitions and the ftrivings of the Spirit, from time to time, will at length give ferious and earneft attention to re- ligion ? Indecifion in religion is a fource of much uneafinefs. The language of God is. Give me thine heart. " A '' conformity to his whole will is fo much our duty " and intereft, that, if our minds were in a right ftate, " we could not have the leaft hefitation about any part " of Chriftian practice. The blefled God is fo infi- " nitely fuperior to every other objecl, that we ought " not to defire any thing in comparifon with him. — ^' Jefus Chrift is fo good a friend, and hath done io 62 INDECISION IN RELIGION. *^ much for us, that we fhould never think any thing " too much to do for him. We fliould account hia " yoke eafy, and his burden light. But our natural " fondnefs for worldly and feniualobjeds darkens our ** underilanding, perverts our judgment, and often *' makes things appear quite different from what they " are, or quiets our minds when we know we do amifs. " Thofe imperfect and undetermined impreilions of ^' rehgion, which the double-minded man feels, ferve *^ rather to perplex and torment, than guide and fe- '* cure him. He is ever iinning and repenting, refolv- " ing and breaking his good refolutions. He enjoys " no comfort here j he can have no rational profpecl " of happinefs hereafter." A ftate of fufpenfe, in any matter of confequence„ is moft undehrable and painful — and efpecially in a matter of the greateft confequence. Confcious integ- rity may fupport and fortify under embarraiTments or perplexity from without : But a mind helitating and wavering in religion can find no reft : It is divided be- tween light and darknefs, righteoufnefs and unright- eoumefs, Chrift and Belial, the temple of God and idols, faith and infidelity, heaven and earth. See then the v/orth of a found mind, an undivided and fixed he?a't~an heart wholly devoted to God. Beiide the reftlelTnefs of variant opinions, or inde- ciiioii in religion, fuch a wavering mind precludes all ejieem and confidence of our fellow men. Such a mind in the concerns and interefts of this world, public or private, and much inore in thofe of the foul and ano- ther world, is defpifed and detefted. Neither talents nor ftation can protect it from contempt. Yea, this folly, more than any other, in perfons of rank and diftinclion, is as dead files in the ointment -of the apothe^ earj. They forfeit their refpeclability, whatever it might be, were they of any certain fixed character. They are watched as unfafe and infidious, or neglect- ed as fickle and inconftant. Scar<:e any character is INDECISION IN RELIGIOK. 1d3 thought more ignominious than one given to change:. His profeflions are not regarded ; becaufe he does not regard them himfelf. He would make many friends, and takes the fureft courfe to have none. Further ; thofe who are unrefolved and inconftant in religion muft be odious in his eye to whom the thoughts and intents of the heart are open, who hath pleafure in uprightnefs. Compared with his approba- tion, it is a fmall thing to be judged of man's judg- ment. He feeth all the windings and labyrinths of a deceitful heart — whatever divides from him— the va- riant opinions and profeffions it embraces to conciliate the favor or avoid the difpleafure of man— every ref- uge of lies to which it trufts— every mode of com- pounding for the indulgence of fome darling fin. There is then infinite hazard and aftoniihing prefump- tion in wavering on the fubjecl of religion. Let us attend to the prophet's expollulation. How LONG hah ye between two opinions ? This expoftulation was, with fpecial propriety, ad- drefled to a people whofe inconfi:ancy in rehgion was without example. " I will plead with you, faith the " Lord, and with your children's children will I plead. *' For hath a nation changed their gods, which are yet *' no gods ? But according to the number of thy cities *' are thy gods, O Ifrael !" A wavering character in religion was not, however, appropriate to that people ; nor is it uncommon. The like expofi:ulation, therefore, can feldom, if ever, be unfeafonable. Here young and inexperienced minds certainly need a caution. Adlnitting the general obligation and importance of religion, and that fuch as halt between variant opin- ions, fuch as are inconfi:ant, cannot be religious j ad- mitting that it requires an undivided, fixed heart ; then we mufi:, fooner or later, come to a determina- tion on this fubject ; or abide the confequence of wa- vering and duplicity. 64 INDECISION IN RELiolON. Permit me then to expoftulate with you on this fub- je6i:, as the prophet did with Ifrael. How long will ye halt ? How long fhall it be before you confider the fubjecl^ maturely, and fettle your minds upon it ? You will not fufFer the vain imagination, that hanging in fufpenfe is chufing. Would you then put off the mat- ter from youth to manhood ? from health to ficknefs ? or from profperity to adverfity ? There can be no bet- ter feafon to choofe and fix, than youth, and health, and the day when God preferves you, fets an hedge about you, and profpers your juft purfuits. Religion is not to be undertaken by conilraint, and only in the laft extremity ; but willingly — on ingenuous and ra- tional grounds — in the view of its excellence and im- mutability—the fame in all ftages, circumftances and fituations— -as what equally concerns young and old, high and low, rich and poor, fick and welL Felix trembled^ as he juftly might, when Paul reafoned with him 071 right eoufnefs^ temperance^ and a judgment to come. He laid, however. Go thy way for this time. The pre- fent is the only time which we can command. Set down and confider the terms of rehgion. Then re- folve. For while men are hufy here and there — ^while they are halting between different opinio?is^ their oppor- tunity may be go7ie. The voice of rehgion to the young is, to be about their hea-venly Father'' s buftnefs — to do his work while it is day — to do it in imitation of the brighteft pattern of early piety which was ever exhibited in human nature. Whether we look to the riling beams, the meridian fplendor, or evening rays of this liglit of the world, what divine infiiruction may we receive ? Jufi:ly might he, who hath given an example of early, fiiedfafi: and unparalleled felf-denial, require thofe who come to him, to deny themfelves, forfake all, and take up the crofs for him. It is highly worth while, in the morning of life, to enjoy the finiles of your Creator and Redeemer — to ihun the ftains w^hicli are not wiped away but by bit- ter repentance. i INDECISION IN RELIGION, 65 Moreover, all would die in favor with God. Where is the perfon that will fay, I am willing to die with all my fins uncancelled ? Death is ever coming near, whether it does or does not feem near. At this prefent time, when there are with us more funerals fometimes in a week than there are days, ihall it be thought that death is not near ? Shall this thought be indulged, when we know, that, in feafons of no other than com- mon mortality, more than half die within the age of minority ? Why waver then ? why poftpone prepara- tion for an event which will determine your eternity, and may be at the door ? which comes to moft at an hour of which they are not aware ? You can never be wife or fafe, till you have gained an acquaintance with religion, have chofen it unfeignedly and decidedly — till you are at peace with God — have a lot and portion among the friends of Chrift. Religion is the princi- pal thing, the one thing needful. Can you then acl a prudent part, while unrefolved what religion to em- brace, or whether any — ^while wavering and balancing between this and that profeffion ? No ; this cannot be prudent. The fooner you determine, the better — the more comfortable for yourfelves, more eftimable in the eye of man, and more acceptable in the fiarht of God. _ Religion is the true dignity of man's nature : It aflimilates him to his God : It acknowledges his own unworthinefs and vilenefs — his infinite obligation for the remifiion of a debt of ten thoufand talents. It ihould be chofen with the earliefl: capacity for it. It expoftuiates v/ith you in the morning of life. How long halt ye between two opinions ? It gives you no permiflion to be unrefolved a fingle day. It remon- fi:rates with you on the abfurdity and danger of an un- refolved, divided mind. It is not an indifferent, fu- perficial or changeable thing: but vafi:ly important, fubftantial, and, like its author, without variablenefs, pr fhadow of turning. There can therefore be no rea» 9 66 INDECISION IN RELIGION. fon or excufe for indecision on this fubjed at the ear- Heft ftage of life. " How long, ye fimple ones, will *' ye love iimplicity ? and fcorners delight in fcorning ? "and fools hate knowledge ? Forfake the fooliih, and "live." Religion interferes not with the bufinefs of any ufe- ful calling, or with what you owe to your natural or civil connections. It diredts you to purfue your com- mon employments, and perform your relative duties, with a view to the divine approbation. It recom- mends, that you refle<El beforehand what facrifices it may call you to make. For, in determining your choice of religion, you may not confult with flefh and blood. It may call you to prove your fmcerity and affection in a manner not unlike that of the firft fol- lowers of Jefus— even to relinquifh objects moft dear in life— to incur the difpleafure of kindred and friends. In all times Chrift and his caufe muft be dearer than houfes or lands, parents or children, or bofom friends, or any feparate intereft. The didates of confcience muft refolutely and perfeveringly be obeyed, having ufed the beft means and endeavors for information in religion. Hold faft the well founded perfuafion refult- ing from candid enquiry. Your private judgment, thus formed, muft have greater weight than the opin- ions of others. Juft modefty and humility may lead you to queftion your own opinions, when they may not coincide with thofe who are much older and wifer, ,of much longer experience and more extenlive ac- quaintance with religion. But, with reafonable diifi- deiice, your own judgment and confcience muft gov- ern. Indeed, in the moft effential and weighty mat- ters of religion, the difference of opinion amonggood men is inconfiderable. They all agree in the fpirit of ;feligion — in love to God and man. vcro Thofe who have made a deliberate choice of religion, and are fixed in it, efteem all who are like-minded^ ..^fto^p;!. thern, for the. truth\s fake which is in them.— INDECISION IN RELIGION* 67 They " honor all who fear the Lord. Pfay fpr the " peace of Jetufalem. For my brethren and cotnpan- " ions fakes, I will now fay, Peace be within thee.-— " Becaufe of the houfe of the Lord our God, I will " feek thy good." An emulation to acquire and fupport a decided char- after for integrity is highly importaiit to young per- fons. They naturally wifh to recommend themfelves to mankind^ as they come forward on the ftage. — - From the manner of their entering on life, an opinion is formed of their after char after and behavior. They are efteemed, confided in and improved, or treated with caution and referve, according to the probity or duplicity and ficklenefs of their charafter. There can be no more amiable trait than the formers—nor any that gives fuch alTurance of ufefulnefs, according to the ability and opportunity of the poffelTor. The lat- ter may be expefted to be full of all fubtilty and mif- chief, plotting againft the peace and the rights of man- kind. Such a charafter, fo far as known, will be ab- horred by the good, and improved by the bad only to anfwer their own purpofes. To begin life by delibera- ting on no other than virtuous and honorable purfuits, open to wife counfel, aware of the arts of feducers, deliberate in fixing on a proper employment, and oh the ways and means of purfuing it fo as to fill up a place in the world to the glory of God and benefit of mankind, refolved to hold faft integrity, this is wif- dom. On the contrary, to begin Hfe with no dehber- ate plan of conduft, or no good plan — to begin it with rafhnefs, conceit, vanity and ficklenefs, or with craft and impofition, this is folly. Can you not call to mind fome dignified, confifi:ent and eminently ufe- ful charafter, beginning life, and purfuing the courfe of it, with cool and correft difcernment of the great end and various duties of it, fi;eadily keeping in view that end, and performing thefe duties, without in- tentioaally or allowedly turning afide to the right hand 68 INDECISION IN RELIGION. or left — the fame in all relations, lituations and cir» cumftances ? If you have known any fuch character, can you withhold your veneration ? Could mankind withhold their veneration ? Do you feel no ambition, my young brethren, that fuch may be, according to your meafure, your own character ? On the other hand, you may have known thofe who have appeared to have no regular plan of life, no principles, or no juft and fixed principles ; ever halting betv/een variant opinions, really indifferent to any — conforming to the fafhion of the times — or addreffmg popular prejudices and paffions — without dignity, without confiftency — pra6i:ifing upon the credulity of others, or open to their wiles. You cannot withhold a thorough con- tempt of fuch a charader. Can you pofTibly wifh to be altogether fuch an one ? No ; you approve of him wliofe religious opinions are the refult of reflection, are harmonious and fettled ; not of him who hailily forms his opinions, who is conftantly at variance with himfelf — or who, under any ftudied ambiguity of language, conceals his real fentiments- — and that on the moft weighty matters, and where the concealment may be followed with the moil mifchievous confe- quences. Let me then recommend, to thofe who are enter- ing on life, by all means to emulate one uniform, fleady character — a character of unwavering love to religion in principle and pra6tice. Be not as thofe .who have no other, no more religion than may be thought to anfwer the ends of this world. You are haftening to another, for which, in the prefent life, fleeting- as it is, you are laying the foundation. Death will decide your eternal ftate. Hold faft the found principles of religion, faith and a good confcience. Hold them faft *, for they will lead you to form the belt connections and friendfliip : They will give you peace always. In adverfity your heart will be fixed. In profperity your moderation, gratitude and munifi» INDECISION IN RELIGION, l69 tence will be known. You will cheerfully fulfil your duty to Grod and man. You will be kept in the hour of temptation — and in the hour of death. You will make glad your fellow-men, and the city of G^L, But if you wavei; in religion, it will be a fure fource of vexation. Profperity will be the fnare of your fouls. You will forfeit the only fupport of afflidion* Your duty, if attended at all, will be by conftraint. You will lie open to the tempter. Man will defpife you. God will abhor you. How will you meet the laft enemy ? How will you ftand before the Son of man, when he fhall come in his kingdom ? I can think of nothing fo important to thofe who are beginning life, nothing fo eftimable, as liability of charader — nothing more ignominious, or of a mor€ baneful afpe^l on the whole buiinefs, inter courfe and enjoyment of life, than inftability, or having no opin- ion of your own, or none to which you will be con- ilant. He that walketh uprightly walketh furely. His opinions and his hope have a fure foundation. His Heps are ordered by the Lord. God will guard where he leadeth. The path of the juft fhines more and more. To him there arifeth light in the darknefs. His end is peace. But the diffembler, he who halteth between variant opinions, " leaves the paths of up- " right nefs, to walk in the ways of darknefs. His " ways are always crooked and froward. He hateth " the light. His way is as darknefs, he knoweth not " at what he ftumbleth.'' DilTemblers, prevaricators, double-minded men, grow worfe and worfe, deceiv- ing and being deceived. They are as the troubled fea. They are driven away in their own wickednefs. Is not a character for unblemifhed, inflexible integ- rity to be preferred to oftentation, formality, artifice, inconftancy and circumvention ? If it is, then halt not between two opinions. Think not that you can have made choice of religion, if you are not fixed in your choice — if winds and floods will overthrow your foun- ?0 INDECISION IN RELIGION. dation. The arts of deceit and fraud may procure the dilTembler fuch things as his foul lulls after— wealthy fame, power. But his triumph is ftiort. What is his hope, when God taketh away his foul ? He has an inward confcioufnefs of the bafenefs of his own views ; or would not take fo much pains to conceal them. Frequently, when he thinks himfelf fafe, and there- fore is unguarded, his dark defigns are brought to light. His fubterfuges coft him much trouble. After- all, he does not think himfelf fafe. Make a decided choice in religion. Commit the keeping of your fouls to Chrift, to be faved on his terms. Do not indulge a fmgle wiih that thefe terms may be lowered and accommodated to your appetites. Stand fail in the Lord. Let your unreferved refpe6l to tli^ dodrines and duties of rehgion, your ftedfaft- nefs and abounding in the fruits of itj fhew that you alTume the profeffion from deep eonvidion and flrong affedion, as to God, and not to men. You believe that it has God for its author, and will train you up for fulnefs of joy in his prefence. Why ihould you waver? why be afliamed ? why be weaiy, faint and decline ? In due feafon ye Jhallreap^ if ye faint not. For yet a little while^ and he that fhall come will come^ and his reward is with hinu Now the juji fhall live by faith ; but if any man draw back^ my foid fhall have na plea fur ^ in him^ SERMON V. THE TRUE PRINCIPLE OF VIRTUE. COLOSSIANS iii. 23. AND WHATSOEVER YE PO, DO IT HEARTILY, AS TO THE LORD, AND NOT TO MEN. ^..<„<,.<..<Q<^Q>.>.> ■>..>.. X HE defign of the prefent difcourfe is to explain and eftablifh the true principle of virtue. The text now read recommends an unfeigned, fupreme regard to the approbation of God as this principle. We will, FIRST, explain thefubjed before us. WbaU foenier ye do^ do it heartily^ as to the Lord^ and not to men. This is a principle of univerfal extent, and invaria- ble influence. It aHke refpefe great and fmall duties: It is a principle of fidelity to God, and men, and our own fouls — fidelity to one talent, two or five. Who- foever allowedly commits any fin, or om.its any duty, under an apprehenfion that it is fmall, is not governed by the fear of God in other and greater matters ; and is, moreover, in much danger of proceeding from fmall to great fins. Further, the precept before us inculcates acting from Chriftian principles, " Whatfoever ye do in word or " deed, do all in the name of the Lord Jefus" — as his fervants, in obedience to him, with a view to the di- vine acceptance through him, in an humble depend- ence on his fi;rength, in imitation of his pattern. ¥or yefernje the Lord Chriji. Actuated by the principles of his religion, all ranks of men confider themfelves as under law to him, indebted to him as Mediator for their privileges and hopes, and under the fi:rongefi: en- 72 THE TRUE PRINCIPLE OF VIRTUE. gagements, in all things, to feek the glory of God by him. A cup of cold water may be given in the name of a difciple. Our Lord knoweth what is in man. For he fearcheth the reins and hearts. He obferves what- foever we do, whether we do it heartily, and in his name. Our attention to, or negled: of his difciples, as fuch, he particularly confiders as ihewn to himfelf. A fupreme regard to the approbation of God, thro' the Mediator of his appointment, our Prince as well as Saviour, is the principle of Chriftian virtue. By him we believe in God, whofe meffenger of grace he was — " whom he raifed from the dead, that our faith and " hope might be in God" — whom all men are com- manded to "honor even as, they honor the Father." To live by the faith of the Son of God is to do what- foever we do, in word or deed, in the name of the Lord Jefus — or, in other words, to do it heartily, as to the Lord. With the heart man helieveth unto righteoiifnefs , If we believe in Jefus as the Son of the Bleffed, and reverence him accordingly — if we cultivate toward the God and Father of our Lord Jefus Chrift the reverence, love and gratitude which he claims, the principles and hopes of the gofpel will have commanding influence in all rela- tions and circumftances of life — far other principles and hopes than earth and time fuggeft — as much fu- perior as are the immortal interefts of the foul to thofe of a mortal body. Our inward principles, motives and afFeclions are of utmoil moment. Religion regulates thefe as well as the vifible converfation : It fuppofes that we are ac- countable to a Being glorious in holinefs, to whom all things are naked and open, even the thoughts and in- tents of all hearts ; whofe glory ihould be our great end, whatever we do. In the view of his tribunal, it is indeed a fniall thing to be judged of man's judg- ment. Doing whatever we do as to the Lord, does not im- ply an indifference to the opinion and efteem of our THE TRUE PRINCIPLE OF VIRTUE. 73 fellow men. The latter may extend the influence of our example — our opportunity to do good. But to human coniiderations we can allow no other thanyz/^- ordinate 2ind fubfervient influence. The fervant of God, the difciple of Jefus, whatfoever he does, pays a fupe- rior, unreferved and fixed regard to his Maker and Re- deemer. In all his relations and intercourfe with man- kind, the divine approbation has commanding influ- ence. Whatfoever he does, enjoys or fuflers, God is glorified. Worldly hopes or fears cannot feduce or difmay him. This is not a Jiditioiis^ but a real character. We rnean not that any are exempt from imperfection and without fin. The blemiihes which have been found in fome of the befi: characters afford this caution, "Let " him that thinketh he fi:andeth, take heed lefi; he " fall.'* This notwithfi:anding, they could appeal to the fearcher of hearts as a witnefs of their general in- tegrity. " Confcience teilified, that in fimplicity and " godly fincerity, by the grace of God, they had their " converfation in the world." II. We proceed to ejlahlifb the propofition, that an unfeigned, fupreme refpeci to the approbation of God is the true principle of virtue. The exiftence of a fuperior power, fuppofed to be perfectly acquainted with the fprings and principles of our aftions, and to whom we mufi: give account, is a point in which all nations confent. With this is ne- ceiTarily connected a fenfe of moral obligation. To ful- fil fuch obligation is to act from principles, and purfue ends, which the Being with whom we have to do will approve. Being moral agents and probationers, it is a clear and indiipenfible duty, that we a6t from fuch principles, and purfue fuch ends. If reverence of a Deity and moral Governor be taken away, where is pubhc faith ? On this iuppofition, an oath for confirmation is altogether unmeaning, or in the highefi: degree impious. " Where is the fecurity 10 74 THE TRUE PRINCIPLE OF VlRTtJ^. *' for property, for reputation, for life, if the fenfe of ^^ religious obligation defert the oaths which are the " inftruments of inveftigation in courts of juftice ?'' An oath muft ceafe to be the bond of fociety, if his may be admitted, who maintains, that the fear of God has not, and never had, governing influence with any mortal. Such an one fubverts the bails of fociety. For no dependence can then be placed on the moft folemn teftimonies and engagements of any man. The atheill thinks it not enough to tell the world, that he himfelf fears no God, and believes in none : He adds infolence to profanity, and infills, that fuch is the true language of every man's heart, whatever his profellions may be. We m,aintain, on the contrary, that there are thofe who habitually fet God before them — who fear his frown more than that of the world — who feek the honor that cometh from him more than honor fronl man— who are not lefs afraid to fiti in fecret than in the view of mankind — who are as attentive to fecret duties as to any others — whom the recblled:ion of fins, known only to themfcWes and their omnifcient Judge, fills with confufion and contrition — who would lay down life rather than make Ihipwreck of faith — whofe own hearts bear witnefs, that whatever they do is as to the Lord, not to men. There have been thofe who have forfaken every thing, and fuffered every thing, from a princpile of confcience. There are living char- acters, of whom the fame may be faid. Little as there is of faith upon earth, let it not be faid that it is, and always was, a mere name. This would be to contra- dict the univerfal confent of mankind in all ages. Leaving the fceptic to con t eft this firft didate of rea* fon, the exiftence of religion, with all the human race, and even with the confcience in his own breaft, we will endeavor to evince the importance of religious principle, or a fupreme regard to God, in difcharging^ «)ur focial and relative duties. TH£ TRUE PRINCIPLE OF VIRTUE. 75 If there be an eternal, felf-exiftent Spirit, the fource -of all other exiftence, infinitely wife, powerful, holy and good, his perfections are the juft object of fupreme veneration and homage, love and confidence. Con- formity to his moral excellences is the true dignity and felicity of all intelligent moral agents in all worlds. He can require no other than a reafonable fervice. His laws are a tranfcript of his purity, wifdom and love : None of them may be accounted grievous. His ap- probation is better than life. Shall this be Hghtly efteemed, and yet an high value fet on the favor of man ? Shall we be afraid of man who fliall die, and of the fon of man who will be made as grafs ? but forget him in whom we live, move, and have our being ? who can fave and deftroy ? who knows and can fulfil the defire of our hearts ? Or fliall we fatisfy ourfelves with an exterior of piety ? It is his command. Give me thy heart. The author of our faith declared, " My *' meat is to do the will, and finifli the work, of him " that fent me." Thofe who have the fpirit of Chrift, fliew their love to his religion, when it is negleded, vilified and perfecuted : When it peculiarly requires its few friends to appear in its defence, their hearts glow with warmer affection and zeal. A commanding lenfe of religion and lively hope of immortality alone can fecure an adherence to the caufe of virtue when depreffed — can enfure the fulfilment of our obligations to fociety, or to any of our connections, when that duty requires the mortification of a fin that eafily be- fets us. To what purpofe does a philofopher in his ftudy draw a fine picture of virtue — its abfiirad: beauty and intrinfic charms ; and infifi: that it is its own reward ? Separate from its prefent peace and future recompence, its friends are left in the condition of the fliip-wreckt mariner, who, as he was finking, faw the variegated colors of the rainbow : " This is mighty fine,'' faid he; ^' but what is it to me, who mull infi:antly be buried 76 THE TRUE PRINCIPLE OF VIRTUE. " in the ocean?" Virtue muft be fattened to the throne of God, the rewarder of them who diUgently feek him, the immutable lover of righteoufnefs, who is of purer eyes than to behold iniquity. The obligations of mo- rality are unchangeable; becaufe it has its foundation in the authority of a perfed moral Governor, who will make the uniform and fteady praftice of our duty our intereft upon the whole — who hath annexed to it peace which palTeth underftanding, and the hope which maketh not afhamed. To patience in well-do- ing, amidft all temptations and fuffcrings on earth, he hath promifed eternal Hfe, through Jefus Chrift. We will more diftindlly examine the force of reli- gious principle, firft, with reference to fociety^ and the duties of our various relations. Other principles, fuch as natural afFeclion and be- nignity, defire of efteem, regard to health, may be productive of many good effects. But fuch good ef- fects, with other and greater, proceed from a principle of piety. The natural and friendly affeclions are of great ufe ; and fhould be carefully cultivated, as in- centives to a conftant interchange of good ofSces. From thefe we cheerfully do and fuffer for our connec- tions. The members of the fame family or neighbor- hood, thofe who are in habits of intimacy, (whatever might be the occafion) improve all opportunities to ferve and oblige one another, when they are united in afteclion. Mere affedion, however, may change, from a variety of caufes ; and then the alienation is in pro- portion. But fuppofe that to the natural and friendly affec- tions yiou add the fear of God, and faith in his Son. Thefe vvill give fcrength and vigor to every wifh and endeavor for the welfare of thofe endeared to us in the bonds of nature, by pafl favors, or by any particular connection. Religion teaches fuperiors condefcenfion and mildnefs : It enforces on inferiors due reverence to thofe above them : It permits not an alienation of THE TRUE PRINCIPLE OF VIRTUE. 77 affedion, or the violation of duty, upon any afFront or diflike : Nor will it permit a neglect of their fupreme good in compHance with their humor, or from the fondnefs and partiality of afFeaion. Nor v^ill it be re- ludant to any fteps for their recovery, w^hen they go aftray. The force of religion will be fufficiently ftrong, where affeclion may be weak. Public fpirit, far from being impaired, is improved by religion. Reverence of him, w^ho ruleth in the kingdom of men, and whofe command it is that we feek the good of our people, improves and elevates the patriot. By endeavors to conciliate the favor of Al- mighty God to our nation, we beft promote the pubhc welfare. The fearer of God is a prevalent intercellor for his people — inftrumental in preventing or remov- ing calamities, and procuring the bleffings of provi- dence. It further improves our idea of a patriot to conlider him as a behever of Chriftianity and poiTeffing the fpi- rit of it. Its author exhibited an example of bene- volence beyond comparifon the brighteft that ever ap- peared in human nature. He defcended from the ex- cellent glory to this wretched world, and appeared in the form of a fervant — went about doing good — was eminent for filial duty, private friendlhip, and national afFeclion ; nor lefs for the love of enemies and forgive- nefs of injuries. To perfect the character of philan- thropy, he gave his life aranfom for all mankind. The fame mind being in us, we fhall not look on our own things, but on thofe of others. Nor will our kind af- fections be reftrided to natural, civil or religious con- nections ; but will extend to the whole human race, in imitation of Jefus Chrift. The ftory which he re- lated of a Jew who fell among thieves, and found mer- cy from a Samaritan, is a ftriking illuftration of the prevalence of benevolent afFe6tions over many and ftrong prejudices : It teaches us to regard as our neigh- bor every man who may need our help, and whom 78 THE TRUE PRINCIPLE OF VIRTUE. we may have power to befriend. That afFe^lion to kindred, friends and country, or to thofe of our own perfuafion, which interferes with exteniive benevo- lence, and even with the beft good of the objects of fuch afFedion, is ill-judged, partial and injurious. Re- ligion corrects fuch partial regards, redifies^ fuch mif- takes, and directs to purfue the higheft good of thofe whom we love. Moreover, mere affection may be, and is, overba- lanced by views of ambition or avarice, by luft or fen- fuality. Temptations irreliftible, except by fuch as are well grounded in religion, frequently occur in eve- ry ftation and connection in life, whether private or public. The tendereft ties of friendftiip, affinity and blood are violated, where the fear of God is wanting. What other effectual fecurity is there againft fecret fraud and falfhood, a falfe balance and falfe meafure, theft, perjury? againft betraying our country, and even our beft friends — yea, parents, and children, and our own flefli ? Or (which is equivalent) doing that which muft deftroy their comfort, and entail upon them infamy, poverty and wretchednefs ? Thus when temptation preffeth hard, if religious principle be wanting, every duty will be violated. Upon a change of circumftances men are wont to change their friends. Job, in the day of his adverfity, complained that his brethren and acquaintance were cftranged, that his kinsfolk and familiar friends forgat him^ and his domeftics treated him as an alien — yea, that his bofom friend was alienated — that children de- rided him, and the bafeft of men made him their fong. Whereas in his profperity the aged rofe before him, and princes were filent. When the ear heard^ it blejfed hbn^ &c. An eminent lover of his nation, fpeaking of the oppreffions of former rulers, faid, 5o did not I; be- caiife of the fear of God. He had the fame opportunity, by arbitrary exadions, to diftrefs his people, and ag- grandize himfelf ; But in the fear of God he refifted THE TRUE PRINCIPLE OF VIRTUE. 79 every temptation. Public fpirit, without this principle, is but another name for private convenience and inter- eft. Without this principle, who would forego ad- vantageous worldly profpe6i:s,and fufFer, as Mofes, for his people? He refufed the honors and treafuresof a court, and engaged in the caufe pf an oppreflfed people^ becaufe he had refpefl to the recompence of reward. The confiderations of an omnifcient Judge and a future reckoning are fufficient, and thefe alone are fufficient^ to ftand the fliock of temptation. Thefe confiderations influence to every part of duty, and have the fame in- fluence in all times and fituations* Of what importance then is religious principle with reference to Ibciety and this world? Where there is reafon to fuppofe that this hath commanding influence^ we have aU the affurance which we can deiire, that thofe we are conneded with will, according to their beft knowledge and ability, fulfil the duties incumbent on them. We may place all that confidence in them, which can reafonably be placed in fallible, imperfect mortals. But where there is little or no reafoii to be- lieve that religious principle hath influence, there can be no fecurity that they will not break over every en- gagement in a time of temptation. The fear of God teacheth how to be abafed and exalted, how to abound and fuffer need — ^to pafs through honor and diflionor, accounting it a fmall thing to be judged of man's judg- ment. Secondly, this principle is of the higheft importance, as the peace of our minds depends on the exercife and confcioufnefs of it. Till we find this way of peace, in vain do we enquire, '' Who will fhew us any good ?" Is there peace to any who are in the bond of iniquity? And is not this the ftate of all who refufe the gofpel offers ? Hath God revealed any way of deliverance from the guilt and dominion of fin, except through the redemption in Jefus Chrift? They who arejuftified by faith, and they only,have peace with God. None are So THE TRUE PRINCIPLE OF VIRTUE* ' thus juftified, but tliofe in whofe hearts Chrift reigns— who, whatfoever they do, do it heartily, and in the name of the Lord Jefus. He tries the reins and hearts. Peace is his gift — his moft ineftimable legacy to his difciples. He knoweth them that are his, and mani- fefteth himfelf to them fo as he doth not to the world. All others, with the demoniac, walk through dry pla- ces, feeking reft; but find none. Ye who would have peace of confcience, commit the keeping of your fouls to Chrift. If in him you have peace, why fliould you fear the men or things of the world ? Enjoying this peace, though forrovviYil, you will always rejoice; and having nothing, yet poffefs all things. Laftly, that there is another I'lfe^ and that our ftate hereafter will be the confequence of the character for- med here, are obvious dictates of reafon and revelation. Is it then of fmall importance what our inward prin- ciples and affections are ? At the judgment day every work, and every fecret thing, will be tried, and the counfels of all hearts difclofed. It will be enquired what we have done, or left undone, and why. Where will the hypocrite then appear ? where the openly vi- cious and impious ? where the contemptuous infidel ? The Lord cometh, who knov/cth the intents and thoughts of all hearts. It concerns us fo to acf, that he may confefs us on that day. To have ftood fair with the world v/ill then be of no avail, if the Judge and our own hearts know, that we reft in the form of godlinefs. The force of this principle cannot be impaired by any poflible alteration of circumftances. Having an impartial refpecl to the whole law of love, and to eve- ry point, it reftrains from all violations, and excites to the faithful cultivation of the afteclions, and perform- ance of the duties, of every relation, public or private, natural or civil. The high and low, fuperiors and in- feriors, perfons in all relations and circumftances, are alike obliged to cultivate the fear of the Lord, as they THE TRUE PRINCIPLE OF VIRTUE. 81 would fill up their place in life. In the treatment of their kindred, friends, neighbors, fellow-citizens and fellow men,all are obliged fo to demean themfelves as to be approved of God. DiiTerence of lituation, a time of trial, alters the difpolitions and views of fuch as fear not God, fo that they facrifice honor, gratitude, patri- otifm, friendfhip, and the neareft ties in life. Yea, lull and paffion prevail to the ruin of reputation, health, fubftance, and every comfort. But where the fear of God is implanted, every call of duty, to ourfelves or others, is attended regularly, in a fteady courfe, what- ever the obftacles, fnares and dangers. This principle is a ground of efteem and confidence : It is a fountain of life^ to depart from the fnares of death. Worldly and temporal motives, or affection and propenfities to be- nevolence, may ftimulate to the duties of married per- fons ; of parents and children ; of mafters and fer- vants ; of rulers and people. But a regard to the au- thority and approbation of God has weight and influ- ence fuperior to all other confiderations : It ftrength- ens all other incentives to duty. He hath placed us in different relations, ordained the fubordinations of fo- ciety, enjoined the duties of every rank, and obferves how thefe duties are attended, and from what princi- ple. If they are difcharged as to the Lord, we then fhall be found faithful in every relation and ftation — alike fo in all circumftances, at all times. As God hath dijiributed to every man^ as the Lord hath called every one^fo let him walk. Need we take pains to evince the reafonablenefs and wifdom of this principle of aclion, the fear of the Lord — of referring all we do to his glory, purfuing his favor as our chief good ! What end, other than this, can be worthy of our rank in the creation, form- ed as we are to know, ferve and enjoy the great eft and beft of Beings ? If our exiftence, with all our faculties, enjoyments and hopes, are from him, they fhould be acknowledged and improved to his glory. The low- 11 S^ THE TRUE PRINCIPLE OF VIRTUE. er animals have no knowledge of the power that made and preferves them ; nor any apprehenfion, ex- cept for the prefent moment. Why have we a pre^ fentiment, that the confequences of our prefent con- dud w411 extend to a future Kfe ? Are we then on pro- bation for eternal retributions ? Scarce any thing can be thought important, but in its reference to eternity^ It highly concerns every foul to acl from fuch princi- ples, and to fuch ends, as will be approved in the day of accounts. Study to Jhew thyfelf approved unto God. Refolve, My heart jhall not reproach me fo long as I live. The commendation of the difcerning and virtuous is juftly preferred to that of the undifcerning and vi- cious. Is not the praife of God, the honor that com- eth from him, to be preferred to all praife and honor ? He cannot miilake our true intereft. His judgment is according to truth, and cannot change. His per- fe61:ions are the ftandard of excellence. He is able to do for us above all we can alk or think. The glory and perfection of man's nature is advanced, in propor- tion as his foul is conformed to the image of his Crea- tor. Every other principle, except this of fupreme re- gard to the unerring approbation of God, is precari- ous. This is firm as his throne, fecured by his prom- ife, has refpect to all his commandments, and hates every falfe way. It is reafonable, it is highly impor- tant, that this principle bear fway, and regulate all others. When it doth, it is happy for the fubjedl, and for all with whom he has any connection — happy on account of its immediate good effects, and by way of example. Specious pretenfions to piety may ferve temporary, partial purpofes : But the time hafleneth, when the reality only will be of any ufe. The great queftion is, What will avail in the day when the counfels of all hearts ihall be difclofed ? How are we viewed by him vjith whom we have to do ^ Follow the hypocrite to his= THE TRUE PRINCIPLE OF VIRTUE, 8*^ final hour, which is not far ofF. Follow him to the judgment-feat. What is his hope ! If the fear of God is the foundation of focial virtue, let us examine, not merely how we demean ourfelves in different litu- ations of life ; but alfo by what principles we are a6lu- ated ? whether indeed the fand:ion of religion accom- panies all we do ? Do we take pains that others may think well of us ? If we take little or no pains to be approved of God, we have the greateft reafon for in- ward blufhing and confufion. If the appearance of virtue conduces to our pref^nt worldly intereft, the reality might more. Be this as it may, we are under the eye of God, who is greater than our heart, and knoweth all things — who will bring every work into judgment, with every fecret thing. To him our obli- gations are infinite. The only enquiry of any mo- ment is. How may we be accepted with liim ? To this end we muft be fettled in the faith of Jefus Chrift, rooted and grounded in love. There is indeed much mixture of unbelief, and fav- oring the things of men, in real Chriftians, notwith- ftanding which their praife is of God. Imperfedion and corruption are blended with their virtues. In many things they daily offend ; in all things they come fhort of the glory of God and their duty. Still they walk in integrity. Have we this principle ? Do we fet the Lord always before us ? Are we accuftomed to ac- knowledge him in all our ways ? Are we afraid of fin- ning in fecret ? and do we make confcience of fecret duties, becaufe he feeth in fecret ? Have we no allow- ed referves ? Do we fludy to improve in virtuous prin- ciples ? to grow in grace ? Are we patient and unwea- ried in well doing ?' We ftiould often afk ourfelves fuch queftions as thefe : Nor fhould we difmifs them with- out being able to give a fatisfaclory anfwer to them. Keep thy heart with all diUgeyice : For the Lord pon- der eth the heart. The prefence of an earthly fuperior has a fenfible reftraint and influence. The prefence of $4 THE TRUE PRINCIPLE OF VIRTUE. an angel would have more. What reftraint and influ* ence ought the contemplation of an ever prefent and omnifcient deity to have ? He is inviiible ; but he feeth us. He penetrates the inmoft receffes of the foul. On him our ftate in this world and the future' depends. Is it fit that his eye, and his authority, fliould excite lefs awe and reverence than that of man ? Shall we fear where the ground of fear is fmall, and as nothing upon the comparifon ? and yet condu61: to- ward him. who is greatly to be feared, as though we were made without fear ? Has man an arm like God ? Shall he ftrengthen himfelf againft the Almighty? Can he harden himfelf, and profper ? The deference which a child, fervant or fubjed: pays to the parent, mafter or ruler whom he lincerely loves, reminds us of the fuperior reverence due to our Father, Mafter and Law-giver in heaven. In the former cafe, the will of the earthly fuperior is no fooner known, than obeyed and fubmitted to. If we love and revere the authority of heaven and earth, we fubmit to it with- out repining, our heart loves its precepts, and bows to its pleafure. Let thofe, who are entering on life, be perfuaded to begin it in the fear and favor of God. Would you choofe the fafeft, the pleafanteft, the moft ufeful and ho- norable courfe ? be affuredthat true piety is this courfe. Keep a confcience void of offence, both towards God and towards men. Wherever you are, however you are employed, whatever your connexions or circum- ftances, bear in mind this thought, T/jou^ Lord^ feejl vie. It will preferve you from iin, make you watchful againft temptation, prompt you to the duties of your place, to the improvement of every talent : It will fupport and comfort under every trial, and fortify you in the hour of death. Under the influence of this ferious, folemn thought, you will confider the end for which you were fent into the world — who appoints your place and lot in it — where your chief good lies, THE TRUE PRINCIPLE OF VIRTUE. 85 the way that leads to it, and that will comfortably clofe life. Be thou in the fear of the Lord all the day long— -3X1 thy life, from the firft to its laft part and clofe, in all the relations, circumftances and viciflitudes of it. I repeat the fentiment. Be thou in the fear of the Lord all thy life long. SERMON VL god's glory man's supreme end and happiness. 1. CORINTHIANS, x. 31. WHETHER THEREFORE YE EAT OR DRINK, OR WHATSOEVER YE DO, DO ALL TO THE GLORY OF GOD. HESE words are parallel to thofe which were the fubjed of the morning's difcourfe. They have been chofen with the view of further inculcating the neceffity and importance of religious principle in what- foever we do— that principle which forms a confiftent, uniform, fixed character. It is of great moment, that thofe who are beginning life be emulous of fuch a character — a charader which will fupport through all fituations and changes in life. What I have further to offer on this fubjed will comport with the defign before mentioned of adapting a number of difcourfes to younger Hfe — -but in fuch a form as may be of ufe, by the bleffing of God, to the other claffes of hearers. The fimilarity of the text to that which was laft un- der our conlideration, will fuperfede a number of ob- fervations which would otherwife be proper. Reference is had to a cuftom among the heathen of feafting upon the refidue of the facrifices offered to their idols. Whether it were lawful for Chriflians to eat of the refidue of thofe facrifices ? was a quefi:ion among the primitive difciples. To avoid every occa- fion of idolatry, every approach to it, the apofile ad- vifeth not to accept an invitation to thofe feafts. A 85 god's glory man's supreme Chriftian, indeed, might join in them with no defire or intention to do homage to an idol. But this adion of his might offend the confcience of his fellow-difci- ples: They might view it as idolatrous '^worlhip. In fuch cafe, inftead of following his own opinion, he will condefcend to them who are weak. With juft fentiments, he knows, that " an idol is nothing ;" that " every creature of God is good." But, in the ufe of his liberty, he pays refpecl to the religious fcru- ples of his brethren. " Take heed, left by any means " this liberty of yours becomxe a ftumbling-block to " them who are weak. For if any man fee thee who *' haft knowledge, fit at meat in the idol's temple^ *' fhall not the confcience of him who is v/eak be em- " boldened to eat thofe thin^rs which are offered unto o **^ idols ? And through thy knowledge ftiall the weak " brother perifti for whom Chrift died ? When ye fin *' fo againft the brethren, and wound their weak con- *' fciences, ye ftn againft Chrift." The apoftle enjoins, upon the whole. Whether ye eat or drink ^ or whatfoever ye do^ do all to the glory of God. Let it faffice to have mentioned the occafion and connection of the words. The principle laid down, and the duty exhorted to, is general. In all things^ our fupreme end fliould be, that God may be glorified through J ejus Chrijl. Religion regulates the inward principles and affec- tions not lefs than the external coiiverfation. We are indifpeniibly bound to act from fuch principles, and purfue fuch a courfe, as may be to the glory of God, whofe we are. What is it then to feek his glory ? The determina- tion of this queftion depends upon our rightly under- ftanding wherein he placeth his glory. When men miftake in this point, they are found fighting againji God^ while they verily believe that they do him fervice. He hath revealed himfelf as a God glorious in hoUnefs, a God of truth and without iniquity — -exercifing loving- END AND HAPPINESS. 89 kindnefs, righteoufnefs and judgment in the earth — a juji God and a Saviour — abundant in goodnefs — delighting in mercy — multiplying to pardon. There is none good^ but one^ that is God. The Father of the whole family in hea- ven and earth : The God and Father of our Lord Jefus Chrifi^ through whom grace hath fuperabounded where Jin did abound — in whom he hath magnified the law ; and difpenfeth pardon and peace confiftently with moral re<^itude. As feemeth meet -to him, he diftri- buteth to one five talents, to another two, and to an- other one. May he not do what he will with his own ? With whom Ihall he take counfel ? who fhall inftruct him? God is glorified, when we imitate his moral perfec- tions— make his will our end- — take his holy word for our only rule of faith and practice — and feek his ap- probation as our chief good — when we love him with all our heart, and foul, and ftrength, and mind — love his whole chara6ter, and joy in his government. We glorif)^ God, when the fame ?nind is in us which was alfo in Chrifi Jefus, He fought not his own glory, but the glory of his Father. " I delight to do thy " will, O my God ! yea, thy law is within my heart. " I muft work the works of him that fent me, while *' it is day." This was his meat^ which the world knew not of He " humbled himfelf, and became obedient " unto death,'' that he might glorify God, and finifli the work given him to do. The fame mind is in us, when none of the commandments of our God are grievous — when we learn obedience by what he call- eth us to fufFer — when we feek not our own things, but thofe which are Jefus Chrifi:'s. We glorify God, when we honor all his attributes, fandify his fabbaths, and walk in all his command- ments and ordinances — obferve the footfteps of his providence — have none in heaven but God, and none upon earth that we defire befide him — ftudy the edifi- cation of our fellow-chrifi:ians, rejoice in their gifts, 12 9Q god's glory man's SUt>REME acceptance and ufefulnefs — when the advancenient of the kingdom of God lies neareft our heart. As the end to which human adions Ihould be di- reded, fome have propofed happinefs. Others have called this a mercenary principle, and pronounced it inconfillent with the nature of virtue. They have therefore argued for difinterejiednefs. Or the fenti- ment may be exprelTed more intelligibly thus : Virtue ihould be chofen, not for the advantages which may or do accrue from it, but from an abftra^l view of its intrinhc excellence. Others found it on the fandion of divine authority. Many fpeculations and refinements on this fubjed have conduced to bewilder it. May we not maintain, that virtue, in the moral and religious acceptation of the word, is a conformity to the will of God, howe^ ver made known — that it has refpecl to him as gov- ernor of the world — that his government and laws are founded in wifdom and reditude- — and that he will make virtue the happinefs of the virtuous ; and, of confequence, vice the ruin of the vicious ? If thefe things muft be admitted, fliall we feparate what God hath joined ? There is no virtue without obedience and fubmiilion to him. We are under law and ac- countable to him. Our powers, faculties and advan- tages are his gifts. He feeth what ufe we make of them-^whether our opportunities to get and do good are improved or negleded — whether they are ufed to fubferve his glory, or abufed in the fervice of our lufts. If we are found good fte wards, we fhall enter into the joy of our Lord. If flothful and wicked, we fhall be doomed to weeping and wailing. We will then fuppofe that true virtue denotes a fu- preme reverence of God, according to the manifefta- tions he hath made of himfelf ; and fupreme delight in his law and government. This implies our belief that he is the rewarder of them who dilige?itly feek him — - a truth intimately conneded with his exiftence. In END AND HAPPINESS. 91 this view, the beauty of holinefs, the glory of God, and a refped to the recompence of reward, are prin- ciples of a6lion which do not in the leaft interfere. The divine perfections are infinitely amiable in them- felves, the juft object of fupreme delight, homage and truft. His laws are all holy, jull and good. In keep- ing of them there is a great reward. We love him^ be- caufe he Jirjl loved us. Here it will not be improper to remark, that God hath interwoven in the nature of man a ftrong defire of happinefs. The enquiry is. Who will Jhew us any good? The difference between the religious man and men of no religion is not, that the latter feek their own happinefs, while the former does not. The true difference is, that he fets his affeElion on things above ; whereas their affection is fet on earthly things. He feeks Jirji the kingdom of God : Their heart is fet on rich- es, and honor, and fenfual delights. His heart's de- iire and prayer is for the light of God*s countenance, — Their portion is in externals. He de light eth himfelf in the Lord, God is his chief joy ^ his reft forever. They forfake the fountain of living waters^ and have recourfe to broken cifterns. They " walk through dry places, " feeking reft, but finding none. Surely they are dif- *' quieted in vain." But " the peace of God, which " palleth all underftanding, keepeth his heart and " mind through Jefus Chrift. How excellent is thy *' loving-kindnefs, O God ! therefore the children of ^' men put their truft under the fhadow of thy wings, ^' My foul fhail be fatisfied as with marrow and fat- ^« nefs." From falfe notions of happinefs, it is fought in the creature. When we have juft ideas of happinefs, we feek it in the Creator. The connection between feek- ing the glory of God and true happinefs is infeparable. He placeth his glory in the moral perfection and hap- pinefs of his intelligent offspring. All who have died in faith ^ fought another^ an heavenly country. All who 92 god's glory man's supreme fufFer in the caufe of truth, who love not their lives to the death, have hope of a better refurreBion, What- ever the felf-denial to which we are called, if we fufFer as animated by the joy fet before us, the fame mind is in us as was in Chrift Jefus. The opinion that a good man is willing to be damned^ may it be for the glory of God, is inadmiffible. Does it not fuppofe that the damnation of a good man may be for the glory of God ? No one, probably, will af- firm, that this is poffible. And if not, why fliould it be put as a fuppofeable cafe ? Does a good man then acquiefce in what cannot be for the glory of God ? Is this any proof of his entire devotednefs and refigna- tion to him ? Let no groundlefs, felf-contradidory, prefumptuous hypothelis be made ; nor a felf-contra- did:ory opinion be built upon it ; nor the defence of fuch opinion be attempted ; nor the admiffion of it be reprefented as a neceffary evidence of a good eftate. We fubmit to conlideration the following propoli- tions. Firft, no good man will be damned. Second- ly, it cannot be for the glory of God that he Ihould be. Thirdly, a good man cannot confent to that which he believes would not be for the glory of God, Fourthly, a view to the glory of God cannot there- fore make him willing to be damned. Fifthly, a wil- lingnefs to be damned, if fuch a cafe were poffible, can be predicated only of an abandoned finner. Contemplate, for a moment, what it is to be damned^ and what a willingnefs to be fo muft mean. To be damned is to fpencl an eternity in blafpheming the God of heaven and the Redeemer of the world. A willingnefs for this is a cordial confent to affociate for- ever with infernal fpirits, in unutterable and intermin- able woe, in ceafelefs execration of the author of our being. Could any creature poffibly confent to fuch a doom, to fuch employment, he muft be a child of the devil, and could not efcape the damnation of helL END AND HAPPINESS, 93 No good man ever confented to forego his perfonal intereft in Chrift — to be eternally fepar at ed from him. The difciple of Chrift confents to any tribulation in the way to the kingdom — any fufferings for, and in imi- tation of, Chrift ; any which may turn to the furthe- rance of his caufe, and conduce to purify and refine the foul for the joys above. He can forfake all for Chrift, and even lay down life for his fake. For he trufts the promife, that fuch as lofe life in this w^orld, for the fake of Chrift and the gofpel, fliail find it to life eternal. If we fuffer, we fliall alfo reign with him. Without this hope, his perfecuted followers would be of all men moft miferable. Paul could rejoice, though offered on the facrifice and fervice of the Chriftian faith. For faid he, There is laid up for me a crown of right eoufnefs. Would we not make the apoftle contra- dict himfelf, we muft underftand, in perfect confiften- cy with his aflured expectation and hope of the crown of glory, that extraordinary declaration of his, / could wifh that my f elf were accurfed from Chrift for my brethren^ my kinfmen according to the flejh. The original text ad- mits, and perhaps requires, a different tranflation. If we conftrue thefe words to extend beyond temporal fufferings, we not only violate the general analogy of faith \ but take occafion, from a warm expreflion of concern for his nation, uttered in the depth of grief and heavinefs, to infer, that he could wifh to forego that ONE THING, to which he continually preffed for- ward^ even the prize of the high calling of God in Chrift Jefus, We think the man infane, who dies by felf- alTault. Yet it is more than intimated, that the de- ftru6lion of foul and body in hell may be confented to, from the moft pure, deliberate regard to God's glory ; that it is indeed neceffary to prove a filial relation to him. Attend to the meaning of the exprefTion, Wil- ling to be eternally miferable 1 I add no more on this point. 94 god's glory man's supreme The fovereignty of God is always to be viewed in connexion with trafcendent moral excellence. He cannot fail to make the caufe of truth, right eoufnefs and goodnefs finally triumphant. The fandion of his authority, and the hope of eternal Hfe which he hath promifed, irrefiftibly enforce every perfonal and focial, divine and chriftian virtue. To make his glory our end, is to provide for our true happinefs here and hereafter. That we may more clearly perceive the force and extent of this principle of adion, or of a fixed regard to the glory of God as our chief end, it may be illufl:rated by obferving how thofe con- duct, who purfue worldly things as their end, — - They reflect on the ways and means of attaining the end propofed — for inftance, gain, power, fame^ or earthly delights. Their favorite objed employs their thoughts night and day. They profecute it early and late, through labors, watchings and fail- ings, amidft every obftacle and hazard. They obferve favorable opportunities. Any occafional negligence, inattention or remifsnefs, is fucceeded by renewed ar- dor, double diligence and circumfpedion. Through an habit of afiiduity and vigilance, they purfue their end, when it is not exprefsly in their thoughts, as re- ally as when it is. Thus are the children of this world wife in their generation. Now thofe who make the glory of God their end, are engaged in like manner — concerned in all ways and by all means, according to their meafure, to glorify him — to know, do, and fuffer his will. They improve their youth, health, the advantages of their rank in life, (greater or lefs) providences, and imprefiions of divine truth. Their poffeilions, talents, authority and influence are confecrated to the promotion of pie- ty and good morals. Amidft difficulties and fnares, they are fervent in l|:)irit, ferving the Lord. Their faces are heavenward, and they are not ailiamed or dif- END AND HAPPINESS. 95 hiayed. Their love and zeal kindle into a more lively flame under trials. They fet themfelves againft the fnares and allurements of the world, of the hofts of hell, and of inward corruption. They -" are, indeed, liable to defpondence, floth, and the temporary preva- lence of carnal motives. In many things they offend: In all things they come jhort of the glory of God, They may fall, but they fhall not be utterly caft down. Re- covered, they give greater diligence to make their calling and eledion fure. The general and habitual tenor of their life is fupremely directed to God's glory, and the fervice of their generation by his will. When this end is not exprefsly in their thought, it is ftili purfued from an habit of attention. With determin- ed virtue the enticement of unlawful pleafure is with- ftood. How can I do this great evil, and fin againft Godl Does human authority forbid what he enjoineth ? their anfwer is. We ought to obey God rather than man. Does it enjoin what he forbids ? Our God will deliver us : But if not^ be it known, we will not ferve thy gods. Might they come to great wealth and honor, by viola- ting confcience, or turning aiide from the word of the Lord, their refolution is unaltered. Though Ba- laam would give me his houfe full of filver and gold^ how can I curfe whom God hath not curfed? or how fhall I de- fy, whom HE hath not defied ? What fhall it profit a 7nan to gain the whole world, a?id lofe his own foul ? Might they fin with perfe^ fecurity that their iin would be con- cealed from the world, they are awed by that eye which looks on them, on all. Would a deceitful heart fuggeft, that fome one iin may be indulged, provided they refrain from others ? The fuggeftion is relifted thus : The [allowed] offender in one point is guilty of all No man can ferve two mafiers. They are ftedfaft. — Their light fhineth more and more. Men fee their good works, and glorify God, This great principle of doing all to the glory of God, regards him in the common actions and inci- 96 GOD S GLORY MAN 5 SUPREME dents of life. The pious foul is a careful obferver of divine providence in the natural world, and in the affairs and circumftances of men^ — efpecially his own circumilances. Whether he lies down and rifes up, fits in the houfe and walks by the way, wherever he is or however employed, the things of God employ his heart and tongue. The affairs of his civil calling are ordered with a reference to his high calling of God. He receives every outvv^ard and common mer-* cy as from above, and is temperate in all things. In the morning and at evening, in profperity and adverii- ty, his prayer is addrciTed to theliearer of prayer. He fefs the Lord always before him. From the bible he learns what to believe concerning God, and what God would have him to do. Not receiving for dodrines the commandments of men, he honors the authority of the facred fcriptures. Thefe point out the various ways in which God is either honored or dilhonored. They furnifli perfect directions for our moral conduct, in every flation of life and article of duty. They in- ftrucl us to look for acceptance with God through the Mediator only, in v/hom he is well pleafed. " All the " promifes of God in him are yea, and in him amen, " to the glory of God. The fruits of righteoufnefs" in the Chriftian, " arc unto the praife and glory of "^ God by Jefus Chriil." By him we are emboldened to approach the throne of grace for pardon and aflift- ance. They who worfhip God in fpirit and truth, as he rcquireth, rejoice in Chrift Jefus. They glory in his crofs, and have no confidence in the Hefli. It is their concern, in all things, to adorn the gofpel of Chriil. " Whether they live, they live unto the *^ Lord ; and whether they die, they die unto the " Lord." Faith in his precious truths and promifes is the vital fpring of all holy converfation. Thus God in all things is glorified through Jefus Chrift, We profcfs to believe that God is not far from us— ^ yea, that he is intimately prefent with us : For in hini END AND HAPPINESS'. 9? voe Itve^ and inove^ and have our being. Were he vifible to us, .what awe? what reftraint ? what communion with our own heart, and what diUgent fearch, would be the efFed: ! All within us would be ftirred up to give him due glory. It would be a fmall thing with us to be judged of man's judgment. Though no man hath fe^n God, we are yet affured, that he compafleth our path, is on our right hand and left, before and be- hind us, and underftandeth our thought afar off He weigheth our ad:ions, with all the principles and mo- tives of them. He will judge the righteous and the wicked. The approbation of mankind proceeds upon the fuppoiition that our motives and principles corref- pond to our profeffions. We would have them think fo. We take pains to fave appearances. We fhould much rather take pains to be approved of God. If we knew, by any means, that a fellow creature, venerable for wifdom, dignity and goodnefs, had his eye upon us, and obferved us with attention, though we faw him not, it would make a iimilar impreffion as if we faw him. An ever prefent deity fliould then be real- ized. The folemn truth Ihould be familiar, and con- ftantly influential. Frequent contemplations on the prefence, perfec- tions and government of the only wife and eternal God, the King immortal and invifible, are of great moment. His excellencies and the nature of man plainly fliew it to be our higheft duty, glory and feli- city to contemplate, fupremely adore, love and truft in him ; to give our heart to him — to thank him for paft and prefent mercies, and apply to him for future ; to commit ourfelves and all our interefts to him — to re- iign ourfelves to his pleafure — to be followers of him as dear children — and to look to Jefus, the brightnefs of his glory. It fliould be our care to cultivate a fupreme rever- ence of God, firft, in the general tenor of life. Second- ly, in the a^lual and -prefent exercife of this temper. 13 98 god's glory man's supreme Thirdly, in an exprefs view to his glor) in thofe things wherein the great interefls of reHgion are nearly con- cerned— iuch as the union and edification, the moral and religious improvement, of our fellow Chriftians — cutting off, from the enemies of Chriftianity, every oc-* cafion to reproach it — recommending it to them by our beft endeavors for the converfion of fuch as err from the truth — deeply affeded with the vices and ftate of thofe who vilify divine inftitutions, and reve- lation itfelf — and letting the light of our own Chriftian example fo fliine as that others may glorify God. -j|[*j,Upon the whole ; It highly concerns us to have principles and ends of adion worthy of intelligent and accountable creatures— to feel a fenfe of moral excel- lence— to regard the temporal and eternal welfare of others — to cherifh a fervent defire of ufefulnefs, warm impreffions of the moral perfeclions and providence of God, and a fupreme care of our own fouls. It there- fore highly concerns us, whatfoever we do, to do all to the glory of God. It is a very proper enquiry, refleding on what has been faid on this fubjecl. Have we kept in view the end of our creation and redemption ? Have we glorified God,' in our various places, according to our feveral ability ? God is love. He is good, and doeth good. The more we love and do good, the more we refem- ble and glorify God. The more extenfive our love to men, the better is the evidence that we are his chil- dren, whofe fun lliines on the evil and on the good, and whofe rain falls on the juft and unjuft. Therefore ^' love your enemies, blefs them who curfe you, do " good to them that hate you, and pray for them who " defpitefully ufe you, and perfecute you." We profefs to build our immortal hopes on Jefus Chrift. Are his things then dearer to us than our own ? Does the advancement of his caufe and king- dom lie neareft to our heart ? Do we every one of us ftrive to pleafe our neighbor for his good to edifica- END AND HAPPINESS. 99 tion ? Or do we, through want of humility and con* defcenfion, caufe our good to be evil fpokeri of ? Pro- feffors walk worthy of their vocation, when they en. deavor to keep the unity of the Spirit in the bond of peace ; are meek and lowly, forbear one another in love, and forgive one another. " The wifdom from ** above is pure, peaceable, gentle, and eafy to be in- *' treated, full of mercy and good fruits, without par- ^' tiality and without hypocrify." Would to God that our young people may realize the prefent truth ! To glorify him, and finifli the work HE hath given them to do, is the end for which they were born and fent into the world. This is the earlieft leffon they were taught in their tender years. To this great duty they are bound to attend firft of all, and above all things. In the gifts of nature and providence, and in a Chriftian education, they have received much from God. The fpirit of gratitude faith. To him be glory. Have you then made choice of God ? Do you feek his glory, by devoting to him every power, enjoyment and buiinefs ? Are you ambitious of a reputation for early fobriety ? And if fo, does confcience teftify that you really are, what you would be thought to be, moft of all concerned that God may be glorified in and by you ? If you draw nigh him in adls of worfhip, do you confider that he will be fandified in them that come nigh him ? — that he is not glorified by the mere form of piety, the heart being far from him ; but when you worfliip in fpirit and truth ? Have you confidered, that your labor in the things of this fife, all laudable purfuits and induftry, and all enjoyments of life, ^'ould be holinefs to the Lord? — that whether you eat, ^rink or converfe, or wherever or however you are employ- ed, God requireth you to keep his glory in view ? He is glorified when every man minds his own bufinefs ; abiding in that calling wherein God hath called him, whether rich or poor, high or low. God will be glo^ 100 god's glory man's supreme, &c. rified, not only amidft the bufinefs, but alfo amidft the amufements of life. He will be glorified in all the re- lations and connecSlions which you form or fuftain. He will be glorified in the day of profperity and in the day of adverfity. O that there were fuch an heart in all young perfons ! that they might begin life with fuch fober reflections ; and refolve, by divine grace, to form themfelyes upon a plan of life at once fo reafon- able, ufeful, dignified and comfortable. A life thus referred to the glory of God is actuated by a principle immutable as his perfections — a principle which teaches how to pafs through honor and difho- nor, afiluence and indigence, joy and farrow; and will fupport in all afflidions. Swayed by this principle, with this fupreme end, every benevolent affe(5tion is cultivated on a fure bafis, and exerted on all occafions. It operates by univerfal love : It overcomes the world : Under the government of it, men dare to be lingular in a good caufe, are not afhamed of the gofpel, nor do they fear what they may fuffer for it, while they make it their care to give no jufl: offence. The example of the Saviour, beyond all others, unites glory to God and good-vi^ill to men. And if he was actuated by the joy set before Jmii^ let no one pre- tend, that his difciples, while actuated by the hope of the heavenly retributions, do not feek the glory of God. May this mind be in us which was alfo in Chuist j£sus. AMER ' I >* v^ro t?^ fjVT* SERMON VII. SPECIAL ENCOURAGEMENT TO EARLY SEEKING. PROVERBS viii. 1 7. THOSE THAT SEEK ME EARLY SHALL FIND ME. •••<-<-<-<-<©<S>0>">">>->" X HE former claufe of the verfe is, ^' I love them f' that love me.'* To seek God therefore denotes the fame as the love of God ; and \.ofind him the fame as to be the objeds of his fpecial love. Everything which interferes with his approbation muft be renounced. An ardent, fupreme and fteady deiire to pleafe him, a diligent ufe of the means he hath ordained, and en- deavors to ferve him with all our heart, are included in feeking him. Thus to feek him is to have none in heaven but God; none upon earth that we^dejllce.be- fidehim. rit.^m^t The text efpecially recommends early feeking. In the holy fcriptures we have many commendations and examples of early piety, and exhortations to it^x7ji> The leaft reflection will fhew our young people, that they could not be the authors of their own exiftence ; nor are able to preferve it one moment— -that the in- fpiration of the Almighty hath given underftanding to man — that in him all live, and have their being — that every good gift is from him. They feel an immortal principle within them. They have the power of de- liberating and choofmg, of a6ling or fufpending action. Some things, which, at firft view, may feem to be for their worldly intereft, are found, upon reflection, to 102 SPECIAL ENCOURAGEMENT be Injurious to it. Capable of enjoyments fuperior to thofe of the animal life, and which depend not on any thing external, it muft be wife, for the fake of thefe, to forego fenfitive enjoyments, and hazard external fuf- ferings. No enquiry can be fo juft and proper as this : What fhall we render to the infinite Being, who hath form- ed us to fhew forth his praife ? who holdeth our fouls in life? who heapeth his favors upon us, though un- worthy of the leaft ? and who, above all, hath given his own Son to ranfom us from fin and death ; and promifed in him greater things than eye hath feen, or ear heard, or have entered into the heart of man ? Where is God my Maker, Preferver, Benefador and Father ? the God of all grace ? that I may know^ and fear him, love and truft in him ? O that I knew where I might find him. Am I one of the human apofi:acy, who have been redeemed with the precious blood of Emmanuel ? This mercy demands that my forfeited, ranfomed life be confecrated to my God and Redeem- er. To the command. Seek ye my face^ may my heart anfwer. Thy face^ Lord^ will I feek. What I have now in view is to point out the fpecial encouragement of success to early religious enquiries and endeavors. This encouragement may be argued, firfi:, from the influence of early habit. Secondly, from the infiiruclions and declarations of the facred fcriptures. Firfi:, from the influence of early hahlt. Habits of thoughtfulnefs or inattention, circum- fpe^tion or carelefsnefs, deliberation or precipitancy, dihgence or floth, frugality or profufion, are early formed — Alfo propenfities to truth or falfliood, juftice or injuftice, benevolence or malevolence, purity or impurity, things honorable or infamous, a reverence or contempt of God and providence. We are attach- ed to the ways and manners of our education. Super- fliition has ftrong hold of minds educated in it. May not an acquaintance yA\X\ true religion, in early life^ TO EARLY SEEKING. 103 form a like attachment to it ? If fo, then they who feek the Lord early ftiall find ; for he loveth thofe who worihip, as he requireth, in fpirit and truth. In religion, as in other concerns, fome feafons are more favorable than others. Who queftions but the firft opportunity for any ufeful purpofe is the beft? Men uniformly proceed upon this fuppofition in things of the prefent life. Thofe at leaft do fo, who have any claim to be thought wife and prudent. If there- fore the young have the means of religion, and a ca- pacity for it, what period can be fo convenient and promifing as theirs ? Native depravity will otherwife *' grow with their growth, and ftrengthen with their " ftrength." As was juft obferved, fome habits will be formed — fome principles and manners : Whether they be good or evil is not of fmall moment. Timo- thy's early and rare proficiency in divine knowledge^ liis improvement of inftru6lions imparted in child- hood, and imitation of the faith and piety of parents who guided his tender years, afforded the higheft rea- fon to believe that he would prove a friend and diflin- guifhed ornament of the Chriflian religion. Thofe who begin life in any occupation, art or fci- ence with good advice and confideration, and with proper application to the employment they have cho- fen, bid fair for fuccefs and eminence in their favorite purfuit. Suppofe then that the mind is early ftored with virtuous and Chriflian principles, that it is early turned to the things of God ; is there not a well found- ed hope that its path may fhine more and more. But fuppofe that early culture in fuch principles is negledl- ed ; may it not be prefumed that the mind will be poi- foned v/ith baneful principles, refembling the foil over- grown with briers and thorns, not to be eradicated without the great efl difficulty, if indeed they can ever be eradicated ? The firft ftages of life are beft adapted to the acquifition of any ufeful knowledge, and efpecial- ly of religious knowledge- They have not to encoun- 104 SPECIAL ENCOURAGEMENT ter the prejudices and contrary attachment refulting from habit, connections and fafhion. Where early in- flrucbion in the principles of knowledge, human or di- vine, has been neglected or flighted, the need of it may be afterwards felt very fenfibly ; but the proper feafon for it having been mifimproved, thofe who have mif- improved it are afliamed to confefs their ignorance ; they neither receive nor feek inftrudiion in the things which concern them. Youth is apt to learn — open to advice — -diffident— confcious that it needs direction. At leaft thefe qualities are found at that period, if at any. A principal defign of the proverbs of Solomon was, to give to the young knowledge and difcretion. They con- tain an admirable collection of rules for the conduct of life — excellent inftrudions in morahty and piety. They all terminate in xhefear of God^ and keeping of bis commandments. The ftudy and choice of found wifdom are recommended to the young, by various coniidera- tions, which remind us of the aptitude of their period to learn ; the fpecial reafon to hope that their enquiries after faving knowledge will be crowned with fuccefs \ and the folly and danger of refufmg it in youth. There are many obftacles in religion. The gate of heaven is ftrait, and the way of life narrow. Inward corruption, worldly allurements, invifible foes call for great vigilance and firmnefs. They call for the whole armor of God to withftand them. They are more ea- fily vanquiflied, before they have weakened our ftrength, damped our courage, and taken away any part of our armor. The errors, indifcretions and ex- cefTes of many perfons in manhood, middle life, and even in old age, are to be traced to the neglect of early counfel and checks, or the early contempt thereof. As religion is poftponed, the indifpofition, difficulties and difguft increafe. There are but few inllances, compar- atively, of the reformation of early vicious habits. But do any fet their face heaven-ward, while they are TO EARLY SEEKING. 105 young, while their mental powers are ripening, before they have imbibed prejudices againft the way of truth, before they are overcharged with worldly cares, may it not be hoped that they will obtain favor of the Lord? that, waiting on him, they will renew their ftrength ? If from the tendency of habit, there is reafon to fuppofe that thofe who feek early fhall find, and grow llronger in pious paths, it follows, from the fame con- fideration, that a neglect to feek God early expofes to be forfaken of him. Youth is the time to learn what- ever is good and ufeful. Thofe who negled: this fea- fon for the acquilition of the fciences, or knowledge in any ufeful art or buiinefs, ufually remain ignorant ; and are ufually a burden on the community — often a peft to fociety. There is an analogy in religion. Thofe who grow up ignorant and thoughtlefs of the great du- ties of morality and religion, are in the way to die without inftruclion. Or admit that they may be re- claimed, and embrace the wifdom of the juft, they are now making work for bitter repentance. The pre- fervation of innocence is preferable to repentance. A found conftitution is more eafily preferved than a dif^ tempered one is cured. No man in health, and in his fenfes, would voluntarily bring on himfelf a painful and malignant difeafe, becaufe it is poffible he may re- cover. The attainment of the wifdom, which we exhort the young to feek, depends not on native ftrength of gen- ius, or proficiency in fcience. All the meek and humble, all who confent to be taught of God, attain it. And the fooner the foundation is laid, the more opportuni- ty will there be to build thereupon — to go on to perfec- tion— to gain the moft clear and juft conceptions of God, of your relations and duties to him, to the Re- deem.er and mankind — to cultivate correfpondent af- fections, and demean yourfelves accordingly. 14 106 SPECIAL encouragement:^ But more explicit and fure grounds of encourage- ment to early feeking are to be found in the holy fcrip- tures, than any which reafon and the doctrine of hab- it fuggeft. The iirft argument in behalf of fuccefs to early re- ligious enquiries, which I fliall adduce from the inflruc- ftions of the facred oracles on this head, Ihall be taken from the words of Chrift, Matth. xiii. 12. " Whofo- " ever hath, to him {hall be given, and he fhallhave abun- *' dance : But whofoever hath not, from him Ihall be " taken away, even that he hath.'' The fame words we meet with at the clofe of the parable of the taL ents. Similar declarations occur frequently in the gofpels and epiftles. By having our Saviour plainly meant improving religious advantages, or original tal- ents, whether five, or two, or one : By not having he therefore meant the negle(5l or abufe of original tal- ents. In the parable of the talents it is obferved, that the Proprietor, in the diftribution of them, gave to ev- ery man according to hisfeveral ability. With this accord the words of an apoftle, "If there be firft a willing mind, " it is accepted— according to that a man hath, not *' according to that he hath not." Such a mind is alike faithful in little and much ; as he that is unjuft in a little would be alfo in much. He who received One talent, went and hid it ; and, in excufe for his making no improvement with it, offered this plea ; *' Lord, I knew thee, that thou art an hard man, reap- *^ ing where thou hafl not fown, and gathering where " thou hafl not flrewed." Was this fervant's cafe an inftance proving that his Lord expe<5led to reap where he had not fown ? Obferve this fervant acknowledges the receipt of a talent ; and when called to account, faidthat he had buried it. No more was required of him than the improvement of that neglcded talent. — He had the fame ability to improve this as the other fervants had to improve the two and the five. His conduct fliews, that, had more been diflributed to him. TO EARLY SEEKING. 107 he would not have improved them. The attempt at his own vindication furnifhed the ground of condem- nation. It was but juft and equal that he ihould be required to improve, as a good fteward, what he received. He would then have been accepted. More would have been given him. The doom of this llothful, unprofitable, complaining fervant was juft. Otherwife you muft fay, that the receiver of alms has a right to prefcribe to him who giveth them ; to dired him in what proportion to give, and to whom. — ^' May I not do what I will with mine own ? Is thine " eye evil, becaufe I am good ?*' Will any man prefume to fay, that God might have done more, ought to have done more, for his vineyard ? If it be prefump- tion to fpeak of his rights and duties, or to cenfure HIS diftributions, then let us admit, that whofoever hath, to him fhall be given. Apply this to the fubjed of our enquiry. Thofe in the morning of life have a price in their hands — a talent of which they muft give account. Shall this be queftioned, even with refpecl to fuch as have been educated in a Chriftian land ? They, compared with others, may be faid to have received ^ve talents. — And, upon the principle laid down in the words of the Saviour above quoted, have they not the fuUeft reafon to conclude, that nothing, but the want of an heart to improve their advantages, can prevent their being approved of him ? Improve the light you have, the influences and reftraints of grace you enjoy, not doubting but God will impart more. " Then iliall ye " know, if ye follow on to know the Lord." From the womb of the morning give him the dew of your youth. Your early enquiries, and humble ap- plication to him who giveth liberally the wifdom which you want, your vigor, your ftrength, your bloom devoted to your immortal concerns, will not be in vain, if to every one that hath fliall be given. 10$ SPECIAL ENCOURAGEMENT Secondly, we argue the fpecial encouragement of fuccefs to early enquiries and endeavors in religion, from the directions and motives addreffed to parents and others who have the education of children and youth, to bring them up in the nurture and admonition of the Lord — to train them up in the way they Jhouldgo^ in the hope that when old they will not depart from it. — ■ Thefe and limilar fcriptures corroborate what has been remarked on the tendency and force of habit. There are exceptions, indeed. Some who have been educated in virtuous principles, revolt from them. Some reiift all the attempts of parents and others to imbue their minds with fuch principles. A Samuel may have children who walk not in his ways ; and an Eli, fo7is who make themfelves mle. But better things may generally be hoped for from thofe v/ho have been fa- vored with early pious counfel, enforced by corref- pondent example. There are, on the other hand, thofe whofe child- hood and youth have been neglected, who have early wandered from the paths of truth and virtue, and afterwards been reclaimed : But fuch inftances are rare. Though there is no certain connexion between early religious inflru6tion and eventual fuccefs ; or be- tween the neglect of it and fatal confequences which may be apprehended from fuch negled: ; there is yet all reafonable encouragement, that fuch inflrudion will not be in vain — the jufteft reafon to fear, that fuch neglecl may be followed with the worft efFefe. Therefore let thofe, whofe place and duty it is, make it their care to impart good do6lrine to the riling gene- ration, in the hope that God may open their heart to receive it — that they may feek and find him. Let not the guides of children and youth, through any remif- nefs, incur the guilt of not rejlrainlng them, when they make themfelves vile, left God be provoked to yz/^/g-^ their houfe for ever ^^ for the iniquity which they knaw\ TO EARLY SEEKING. 109 Thirdly, the encouragement to early religious en- quiries may be deduced from the commendation the fcriptures beftow on thofe heads of families, who paid attention to the religion of their houfehold. " I know " him," faid God of Abraham, " that he will com- " mand his children and his houfehold after him, and " they ihall keep the way of the Lord, to do juftice " and judgment : that the Lord may bring upon Abra- *' ham that which he hath fpoken of him. ' Fourthly, the words of the text are explicit, Thofe thatfeek me early shall j^nd 2?ie, If any fliall find, ear- ly feekers are of this number. " My fon, if thou wilt " receive my words, and hide my commandments " with thee ; fo that thou incline thine ear unto wif- " dom, and apply thine heart to underftanding ; yea, " if thou crieft after knowledge, and lifteft up thy ^' voice for underftanding ; if thou feekeft her as fil- ^' ver, and fearcheft for her as for hid treafures ; then " fhalt thou underftand the fear of the Lord, and find " the knowledge of God." The encouragement and promifes in theLible to human endeavors may efpe- cially be applied by fuch as pay early attention to reli- gion. " Afk, and ye fhall receive ; feek, and ye iliali " find. Every one that alketh, receiveth ; and he that " feeketh, findeth. If a fon fliall aik bread of any of " you that is a father, will he give him a ftone ? or if ^' he afk a fifh, will he for a fiili give him a ferpent ? " If ye then, being evil, know how to give good gifts " to your chiMren, how much more fliall your heav- " enly Father give the holy Spirit to them who aflv " him ?" Ponder in your hearts thefe gracious words of the Saviour. View God in the characler here af- cribed to him, as the Parent of mankind. Obferve that he is much more ready to give the holy Spirit to them who alk him, than earthly parents are to give outward good things to their children. What room can be left for you to exprsfs a fufpicion, that he will deny you his grace and afilftance, notwithftanding all 110 SPECIAL ENCOURAGEMENT your enquiries, earneft endeavors, and importunate prayers ? To ftifle every fuch fufpicion, I entreat you to coniider, firft, that this fame heavenly parent hath given his only begotten Son, to redeem you by his pre- cious blood ; and will, with this greateft, this unfpeak- able gift, freely give you all things. Secondly, he is beforehand with iinners. He giveth his Spirit before they alk him, or they would not feek or afk. None frame their doings to turn to God, none confider their ways, but through his previous influence. Nor could any quench^ refiji or grieve the Spirit, had they not re- ceived a meafure of its operation in a conviction of lin. The argument to work out our own falvation is this : " It is God who worketh in you, both to will " and to do, of his good pleafure." Our working is not the reafon which induceth our Father in heaven to co-operate with us ; but he worketh in us as an incen- tive to our working. He giveth his Spirit to awak- en our attention — to reprove of fin, righteoufnefs and judgment — to quicken us to feek him, and call upon him. We are admonifhed, " Receive not the grace " of God in vain.'' As the confequence of receiving grace, the prodigal came to himfelf, and refolved, / will arife and go to ??iy Father, As the confequence of receiving grace, the publican prayed, God be merciful to me ajinner. To the cafe of fuch as admit a convic- tion of fm, we may apply the words before recited : Whofoever hath to him ihall be given. Have men lefs reafon to expecl the divine concur- rence and help in their fpiriiual than in their worldly concerns ? Doth our Father in heaven know that we need outward fupplies ? And doth he not know alfo our fpiritual wants ? that we need grace to help ? Or doth he attend to the former, and not to the latter ? Hath he encouraged our labor for the meat that per- ifheth ; but not our labor for the meat wdiich endur> eth to everlafting life ? Verily thofe who feek him earlv, fhail find him. ro EARLY SEEKING. Ill Not to enquire whether there are promifes made to the ftrivings of awakened fmners, we obferve, that the good Spirit, which hath awakened their confcien- ces, is ever ready to cherifh any imprellions of divine truth which it hath made upon them. Encouragement from God is equivalent to a pro?nife. Every divine command feems to carry in it a reafdn to exped: divine afTiftance to enable us to do the duty commanded. — " God is with you, while ye be widi him : And if ye " feek him, he will be found of you." You may afk. Shall not all who feek, find, even though they do not feek early ? If the meaning of your queftion is, whether thole ftiall find, who do not feek but in the laft extremity — that is, after long re- fufal of all God's counfel and contempt of his reproof — who do not feek until impelled by prefent affliction and danger — If fuch be your meaning, you have the anfwer, Prov. i. 27 — 31. " When your fear cometh " as defolation, and yoiu' deflruclion cometh as a ^' whirlwind ; v/hen diftrefs and anguifli com-eth upon " you. Then ihall they call upon me, but I will not " anfwer ; they Ihall feek me early, but they fhall not " find me : For that they hated knowledge, and did " not choofe the fear of the Lord. They would none " of rny counfel : They defpifed all my reproof, " Therefore fhall they eat of the fruit of their own '• way, and be filled with their own devices." Thofe who have wafted their beft days in folly and infamy, fhall " mourn at the laft, and fay. How have I hated ^' inftrucfion, and my heart defpifed reproof! and *' have not obeyed the voice of my teachers, nor in- *• clined mine ear to them that inftrucled me ! I was ^* aim oft in all evil, in the midft of the congregation *' and affembly." Our Lord faith, that many Jlmll feek to enter in at the ftrait gate, andjhall not be able. He immediately afiigns their delay as the reafon of their not fucceeding. " When once the mafter of the houfe *' has rifen up, and fliut to the door, and ye begin 112 SPECIAL ENCOURAGEMENT " to {land without, and to knock at the door, fayingv ^' Lord, Lord, open unto us ; and he fhall anfwer and " fay unto you, I know you not whence ye are." The fcriptures, far from encouraging procraftination; teach you, " Now is the accepted time, now is the day of " falvation. Acquaint now thyfeif with him, and be " at peace : Hereby good ihall come unto you." The fcriptures admonifli you, " To day, if ye will hear his " voice, harden not your heart.'' They exhort you, " Remember now thy Creator in the days of thy " youth, before the evil days come. Seek the Lord " while he may be found ; call ye upon him, while he ^' is near. Go, work to day in my vineyard." Do you think to urge in excufe for delay, that the laborers, w^ho went in at the laft hour, had the fame reward as thofe who went in early in the morning ? Remember that they who entered the vineyard laft, entered as foon as the owner called them. You have been educated in a land of light and liberty. From your childhood you have had the advantage of private and public inftruclion in the things of the kingdom. It can be no comfortable refledlion, at a future period^ to review the follies and exceiies of your early daySj committed againft the bell advantages to know God, and do his will. Your period of life efpecially is the time when God will be found, if you feek him. He will accompany your ftudy of his oracles, and medita- tions upon them, your humble fuit for wafdom from above, with his illuminating influence. You will then have every reafon to hope, that his Spirit will write his law in your heart. An early beginning in religion, though fmall, may- be the firft fruits of a plentiful fucceeding crop. The example may have much good influence. To be truly wife, at a period frequently diflinguiilied for folly and vanity, is the highefl commendation. Sobriety of mind is by fome accounted mere aitec- TO EARLY SEEKING. US tation — and efpecially in youth. Is it afFedation to be confiderate ? to refled that they have fouls, and are Accountable ? Is it afFedation to reverence their Crea- tor and Redeemer ? to be impreffed with their infinite obligations ? To fuch as reprefent this to be no other than hypocrify, every thbtightful youth will fay, De- part from me. The way of finners, the feat of the fcorner, the counfel of the ungodly, be far froni me; Ye rifing hopes of parents, your country, and the If- rael of God, fhow yourfelves men by taking this refc- lution. You will then be to the Lord for a generation. This will be remembered in your behalf in time to come* You have a time to feek and ferve the Lord — to lay a good foundation for eternity. Your heart fhall live who feek God. May he infpire you with wifdom and grace. Be open to his counfel and influence. May the words of eternal life drop on your hearts as the rain, and diftil as the dew ; as the fmall rain upon the tender grafs, and as fhowers that refrefh and renew the earth. The eyes of men are fixed on thofe who are coming forward, or juft entered on the ftage. As they ad: their part well or ill, at firft appearance, a judgment may be made of them through the following fcenes and ads of life. What is infinitely more than human fpedators, he who is greater than your heart, and knoweth all things, is the fpedator of the part you ad in early life. His eye is fixed on you at all times, and in every place. He weighs your adions, words and thoughts. His judgment is according to truth. With his judgment are conneded confequences of in- conceivable moment to you in this world and that to come. Be perfuaded then to feek him early, who formed you for his praife — ^fent you into the world, that you might glorify him and do good — and might thus forever enjoy him. His immenfity and univerfal agency — what he hath done and is continually doing for you — the hopes to which you are raifed — and your 1^ 114' SPECIAL ENCOURAGEMENT final account conftrain you. Shall he who claims your firft regards be laft in your thoughts ? Shall his worksy word and ways, his mercies which are new every mo- ment, be forgotten, or thought upon with indiffer- ence ? Would you, as Adam when he had finned, think to hide yourfelves from him, and wifti to ban- ilh him from your mind ? Or would you be as thofe who, having been giailty of the bafefi: ingratitude to an eminent human benefactor, are pained at the fight of him, and are troubled to think of him ? No enquiry is of equal or comparable moment with that upon which the young man came to Chrifl: — " What fhall I do that I may inherit eternal fife ?'' Our Lord, beholding him thoughtful on fuch a fub- jedl, loved him. Such a fubjed cannot employ your thoughts too foon, or too clofely. Eternal life mufi: be accepted as the gift of God through Chrifl:, and upon his terms. He is " the way, and the truth, and " life : No man cometh unto the Father, but by" him. The difcourfe will be clofed with recommending to the attention of young people the following things. Firfl:, prayer. Without this you mufl: be fo far from feeking God, that you will live without him in the world. To reftrain prayer is to call off the fear of God. He will be enquired of to give you a new heart. In all your ways acknowledge him, that he may dired your paths. Secondly, fearch the fcriptures. They make wife to falvation.- They contain plain directions for every ftation and relation of life — in every duty you owe to God, your neighbor or yourfelves. They are the only rule of faith and practice. Let me next recommend to you the obfervation of the LoRD's-day^ and public wor/hip, Thefe are the princi- pal means of upholding religion in the w^orld. In his fanctuary he recordeth his name. There he meeteth with his people. Further, meditate on what you read and hear. This TO EARLY SEEKING. 115 makes religious fubjeds habitual and familiar, guards and fuccours in temptation, and fupplies armour from the word of God againft the foes of religion. Again, fufFer not amufements to occupy too much of your time. This they certainly do, when they call you off from any duty of Hfe or godhnefs. Let them be innocent in their kind, and adapted to your Nation and circumftances. Be induftrious^ temperate and friigah Ahftain from all appearance of eviL Shun the begin- nings of fin — the allurements by which others have been feduced, or you yourfelves endangered. Beware of thofe, who, in converfation or writing, abufe the powers of language to corrupt you. They put deformity for beauty, and beauty for deformity. They transfer to vice, the charms of virtue. " There *' is," as one obferves, " a mighty power of feduclion ^' in the talent of declamation and of fine writing, " which feldom fails to impofe upon young perfons *-' who have not a more than ordinary degree of judg- *' ment or fagacity. And the fin^r a perfon's tafte is, *' fo much the greater is the danger of his being en- " chanted out of his reafon — What h finely faid," may not " hQJufily faid." Whatever you " meet with, in *' books or converfation,*' againft religion and good morals, proceeds from the foes of truth and mankind. " There is a fort of vanity, which has furniflied the '' v/orld with fceptics in every fcience, and in religion " above all others. Other fciences are the attainment " of but a fmall part of mankind, and to triumph " over their errors is at beft but a limited glory : " Whereas religion being the general perfuafion of the " world, to conquer in this caufe looks like univerfal " monarchy, and feems to be the very empire of rea- " fon and knowledge, rifing put of the ruins of univer- " fal ignorance and fuperftition." How fatal are the effects of fceptical principles r They give the reins to the appetites and paflions, de- 116 SPECIAL ENCOURAGEMENT, &€. throne reafon, and coolly recommend as an eligible courfe, what Solomon undoubtedly intended as an irony : " Rejoice, O young man, in thy youth, and " walk in the way of thy heart, and in the fight of " thine eyes/' They fcoffingly demand. Where is the proniife of his coming to judge the world ? The wifer Solomon has affured you, that for all thefe things God will bring you into judgment. None can be your friend, who would feduce you into paths deftrudive of your peace, and of your fouls — who would make void the labors, and counfels, example and prayers, of parents and guides, and deftroy their hopes from you. Thus faith the Lord^ AJk for the old paths^ where is the good way^ and walk therein^ and ye fhall find refi for your foiils\ SERMON VIII. SELF-DEDICATION. ROMANS, vj. 13. „,.^ YIELD YOyaSELVES UNTO GOD, AS THOSE THAT ARE ALIVE PROM -THE DEAD — jt\. DISCOURSE on self-dedication will pro- perly fucceed to that which I laft addreffed to the younger clafs of my hearers. Their particular atten- tion is therefore now requefted to this important fub- ject — a fubjed highly interefting to all ages and orders. Tieid yourfeives unto God^ as thoje that are alive from the dead. The apoftle defcribes the difciples of Chrift as dead to Jin^ in confequence of their baptifm, and raifed to a fpiritual life. " Our old man is crucified with *' him, that the body of fin might be defl:royed, that " henceforth we Ihould not ferve fin. For he that is *' dead is freed from fin. Now if we be dead with " Chrift, we believe that we fliall alfo live with him. " Knowing that Chrift, being raifed from the dead, *' dieth no more. For in that he died, he died unto " fin once"; or, as the fentiment is otherwife exprefiT- ed, " Chrift was once offered to bear the fins of many. " But in that he liveth, he liveth unto God. Likewife " reckon ye alfo yourfelves to be dead unto fin, but " alive unto God through Jefus Chrift our Lord — • *' Yield yourfelves ynto God, as thofe that are alive \' from the dead." 118 SELF-DEDICATION. Under the oeconomy of grace, the love of the Fa^ ther and Son in redemption — the faith witnelTed in baptifm — the example of a fuffering and rifen Saviour, and our hope through him, forbid that we Ihould ever be forgetful of the mighty fum paid for the ranfom of apoftates ; or that we fhould take occalion to lin, be- caufe grace hath abounded. " Ye are bought with a " lpvic(t : Therefore glorify God in your body, and in " your fpirit, which are God's. Yield not your mem- " bers as inftruments of unrighteoufnefs unto iin ; but " yield yourfelves unto God, as thofe that are alive " from the dead, and your members as inftruments of " righteoufnefs unto God.'' It is propofed,^r/?, to offer fome explanations on the duty of felf-dedication, and to ftate the gofpel motive to it. Seco7idly^ To fuggeft variaus confiderations with a view to imprefs on the minds of our youth the im- portance of an explicit profellion of religion. I am, FIRST, to explain this duty, and ftate the gofpel motive to it. The words, chap. xii. 1 . are parallel to thofe before us. ''I befeech you therefore, by the mercies of *' God, that ye prefent your bodies a living facrifice, " holy, acceptable to God, which is your reafonable fervice." The fame argument or incentive to felf- dedication, you obferve is ufed in this paffage as in the text — even the riches of mercy in redemption. The original inftitution of facrifice fignified that God was propitious, and prefigured the great atone- ment in the blood of Chrift. Under the Jewifh inftitution, various kinds of beafts were ordered to be ilain with the fame view. That people were inftru6l- ed, at the fame time, that thofe facrifices, unlefs accom- panied with contrition an'd faith in the promifes, were vain. '"' I dwell with him who is of a contrite and hum- ble fpirit." Inftead of animal vi6lims, the apoftle in- ftruAs us to prefent our bodies a living facrifice^ boly^ ae- SEI.F-DEDICATION. ' 119 iepiable to God, St. Peter faith, that the difciples of our Lord " are a chofen generation, a royal priefthood, an *' holy nation, a peculiar people, to offer up fpiritual *' facrifices, acceptable to God by Jefus Chrift. By him " they offer the facrifice of praife to God continually.'* They are " not conformed to this world, but tranf- ^' formed by the renovation of their mind." They prefent to God a living facrifice : For they yield them- felves to him as thofe whom "the Spirit of life hath " made free from the law of fin and death." This is no other than a cheerful,, entire dedication to God in Chrift, according to the fimplicity and purity of the gofpel. ^ To yield yourfelves to God in this manner is but to give him of his own. For your exiftence, with all your faculties, all you have received, enjoy or expect, you are indebted to him, and therefore bound to de- dicate to him all your powers, poffeflions and advanta- ges. In fo doing, you will exprefs a fenfe of his per- fections and mercies ; of the excellency of the human foul, capable of the fociety, fervice and blifs of angels. To " yield your members as inftruments of unright- " eoufnefs unto fin," is to act the part of the rebel wh» wrefts the fceptre from his rightful prince. " They " who are Chrift's have crucified the flefh with the af- " feclions and lufts.'' Yielding themfelves to God is here oppofed to the reign of fin in their mortal body, the dominion of the appetites and paflions. The foul, confecrated to God, afcends to him, as fparks to the fun. As the higlieft motive to this felf-dedication, the apoflle would fix your minds on the amazing grace and friendfhip manifefted in the crucifixion of the Prince of life. That he fliould be appointed to die on the crofs for linners and enemies — that he ihould humble himfelf and become obedient to fuch a death for our fakes — that God is in him, and through his giving himfelf an offering and facrifice, reconciling a 120 SELF-bEDICATION. fallen world to himfelf, not imputing their trefpafes^ is, of all inftances, the highell iUuftration of that fcrip- ture> M)' iboiigbis are not your thoughts ; neither are viy ways your ways. This is the fource of every other bleffing. It has purchafed all outward, fpiritual and everlailing bleilings for the children of difobedience. The atoning efficaq^ of the Redeemer's crofs extends backward to the introduction of fm, and forward to the end of time. That crofs expiates fins of any kind and degree^ being repented of : It has purchafed grace to enlighten, purify, ilrengthen, and comfort the foul, and feal it to the day of eternal redemption ; when it ihail be united, not to a vile and corruptible, but to a glorious and immortal body. For Chrift " is made of " God unto us wifdom, righteoufnefs, fandification " and redemption.'' In his Head we befeech you to yield yourfelves unto God, as alive from the dead. We might venture to exempt you from this fervice, or you might excufe yourfelves from it, if any inflance of love w^ere to be compared with that of God's not fparing his only be- gotten Son, but fending him. to be the propitiation for our fins — if any inflance of friendfhip might compare with that " of our Lord Jefus Chrifl, who, though he "-' was rich, for our fakes became poor, that we, thro' '^ his poverty, might be rich." Why was not apoflate man thrufl down to hell with the angels who fmned ? Soy Father^ it feemed good in thy fight to provide a ran- fom for finners of mankind 1 Obnoxious as we are to thy judgment, thou hafl revealed thyfelf on a throne of grace, abundantly pardoning, through the redemp- tion in Jefus Chrifl, all who repent and believe. The riches of thy grace and long-fufFering lead to repent- ance thofe whofe fins are as fcarlet and crimfon. Is fuch the love of the Father of mercies— -fuch the love of the Redeemer of the v/orld, toward the heirs of fin and death ? Aggravated mufl be their guilt and ihame, if they are found defpifers of it — if all this love SELF-DEDICATION. 121 does but prove 2. favor of death unto death. To incenfe that God, who hath expreffed his defire of your con- verlion and falvation in a manner fo aftoniihing — that Redeemer, who gave himfelf for you, whofe blood is a price infinitely more precious than gold, mull argue depravity which language cannot defcribe. But I hope better things of you; and therefore befeech you to dwell upon the thought, that ye are not your own^ that ye are bought with a price ; and to exprefs your fenfe of the immenfe obligation, by yielding yourfelves to God in Chriil, as thofe who are alive from the dead. The Mediator between God and men is worthy. However unworthy and finful in yourfelves, you may be accepted in him. His death hath ranfomed cap- tives and prifoners. You may plead his merits. — • None who " come to the Father by him fhall be caft " out. God is well pleafed for his righteoufnefs' fake^ " He will magnify the law and make it honorable.'* Through his obedience many are made righteous. Having reconciled Jews and Gentiles in one body by his crofs, he hath confecrated a new and living way of approach to the divine throne, fo that you may draw near in full aifurance of faith. Wandering prodigals may arife, and go to their offended Father in heaven. Having fent his Son to recover rebels, he accepteth the ranfom, overtaketh them a great way off, and embraceth them as the father of the child who had wailed his inheritance, "This my fon was " dead, and is alive again ; he was loft, and is found." x\ngels minifter for the converfion of finners. There is joy through heaven over every penitent. There- fore " turn ye, turn ye ; for why will ye die V\ The Saviour was lifted up on the crofs, that you might not perilh, but have eternal life. Go to God by him, that you may be faved from condemnation and wrath — that you may have life, and that abundantly. Confefs your own unworthinefs and vilenefs, the fm that 16 12^ SELF-DEDICATION. dwelleth in you. Say, with the reclaimed prodigal^ " I am no more worthy to be called thy fon. If thou, " Lord, IhouldH mark iniquity, O Lord, who could " ftand ! But with thee there is forgivenefs, and plen- *' teous redemption." Gratitude to God for his un- fpeakable gift, to Emmanuel, God with us, for his unparalleled friendfhip, and love to your own fouls perfuade to prefent yourfelves to God, as thofe who are alive from the dead. A mere bodily fervice is but to offer the blind and lame for facrifice : It is to treat God with fuch contempt as you would not prefume to offer to an earthly fupe- rior. He requireth a fpiritual worftiip. " Be not de- *' ceived : God is not mocked.'* Commit your fouls to him. If the blood of Chrift hath cleanfed you from the guilt of fin, the eternal Spirit hath " purged your '' confcience from dead works, to ferve the living *^ God. If ye be rifen with Chrift, feek thofe things *' which are above, where Chrift is at the right hand " of God.'' Thofe who thus yield themfelves to God, are no more " the fervants of fin unto death, but of " obedience unto righteoufnefs." Their " life is hid " with Chrift in God." Such is the gofpel motive to yield yourfelves to God. I am folicitous to imprefs on the minds of our youth, that an explicit dedication of themfelves to God thro* Chrift is their higheft duty, founded on redeeming love. By this felf-dedication, you will underftand me to mean, firft of all, a perfonal, folemn confecration of yourfelves in fecret, entering into the covenant and oath of God. He hath commanded you to enter your clofet for this purpofe. And if you do it in ftncerity of foul, he will accept fuch dedication, and pardon the imperfection with which it is made. May I not ail^, if this is done in fecret, in the integrity of your heart, why are you backward to make the like dedi- cation in the affembly of his faints ? The Saviour exprefsly requireth, that we confefs him before meu'^-^ SELF-DEDICATION. 123 that we remember him in the ordinance of the fup- per — that we there unite with his friends to fliew forth his death. Will you undertake to fliew, that this his command is not binding on you, becaufe you are in your youth ? It extends to all who are capable of un- derftanding the nature and delign of the Lord's fup- per. And can you be fatisfied, that you have really yielded yourfelves to God, while you decline joining yourfelves to his vifible church ? — while you refufe the invitation given you to the gofpel feaft ? while you fay by your practice, time after time, " I pray thee have " me excufed ?" You would be excufed from remem- bering your greateft friend, and the greateft friend of the whole human race. Is this your gratitude to him who fhed his precious blood for your falvation from fin and hell ? Or if you fay, that you can remember him, with- out coming to his table, this is faying, in other words, that you are more competent to judge than he, how he fliall be remembered. Doth this confift with the reverence, gratitude and duty which you owe him ? He bids you do no great thing, when he faith. Come to my table, to eat of that bread, which is the com- munion of my body given for you ; and to drink of that cup, which is the communion oif my blood, fhed for the remillion of your fms. Would you withhold from the Son of the BleiTed, the friend of iinners, fo eafy and fmall a teftimony of your refped: and grati- tude ? Were you in any meafure feniible how much you are indebted for the depth and height, length and breadth of the love of Chrift, could you deny him a return fo fit as this memorial, the pledge of the high- efi: pofiible friendftiip ? Would you abridge yourfelves of the privilege of commemorating fo precious a friend in the manner he hath direded ? Would you decline any thing in your power, that may contribute to preferve and fpread the favor of his nam^ and religion ? Would you pofl;^ 124 SELF-DEDICATION. pone a fervice fo fit, improving and ufeful ? It become^ you to fulfil all righteoufnefs. And if fo, can you give a reafon for declining this duty for the prefent ? Can you too foon teftify your faith and love, by Ihewing forth his death, with his church ? — too foon declare your choice of him for your Saviour ? Again, Does your delay to w^itnefs the good confef- fion proceed from a concern and endeavors to be bet- ter prepared to come to the table ? or is it rather owing to indifference and levity ? If you wifli the advance- ment of the kingdom of our Lord, caft in your lot with thofe who commemorate his bloody paflion. Were it a matter of fmall or no confequence whether this me- morial be attended — were the fervice needlefs or un- reafonable, certainly Chrift, the wifdom of God, would not have inftituted it. If any of his difciples require other terms of communion than the apoftles, under the infpiration of the Holy Ghofl:, required, their inventions in Chrifi:ian worftiip may cut off from the church worthy members, or prevent fuch from en- tering into it. But your lot is not caft among fuch. " The righteoufnefs of faith fpeaketh on this wife : " Confefs with thy mouth the Lord Jefus, and believe '' in thine heart that God hath raifed him from the " dead. God hath highly exalted him, that every '' tongue may confefs him Lord.'' Is it your duty to believe with the heart unto righteoufnefs ? It is no lefs your duty to make a Chriftian profeffion. The apoftle has connected thefe two. Is Jefus Chrift Lord ? Then they who confefs him to be fo, fay well. He hath faid, that thofe who are not with him are againft him. Why are they not profeffedly on the Lord's fide ? why are they not ready to give a reafon of the hope that i.>> in them ? Is it that they love the praife of man more than that of God ? Or is it that they fear what man can do unto them ? How then do they love the Lord Jefus in fincerity ? " He that loveth father or mother. SELF-DEDICATION, 125 5^ fon or daughter, more than me Is not worthy of f^ me." According to our Lord's declaration, not to confefs him is equivalent to denying him. Paul directed Titus to exhort the young to hefober- minded. Does not Chriftian fobriety involve a Chrif- tian profeffion ? He mentions fome who were in Chrijl before him. It is therefore commendable to be early in Chrift — to be fo in profeffion and in heart. The extenfion, yea, even the exiftence, of Chriftian- ity depends on the obfervation of the Lord's day, the ftated affemblies of Chriftians and celebration of the facraments. The holy communion, while it upholds the remembrance of Chrift, and is a public invitation to obfervers to come into his church, contributes alfo to the improvement of communicants. They take fweet counfel together : They hold f aft their prof ffion^ and confider one another to provoke unto love and good works. To decline this profeffion is to contribute to the extir- pation of Chriftianity. Is Chrift Lord and head of the church ? Hath he left with it a folemn rite to commemorate his love in giving himfelf for it ? And fhall any, who admit his divine miffion, refufe to re- cord his dying love ? Shall they treat his command to record it as doubtful, unimportant or grievous ? What can more conduce to the mortification of fin, and yielding ourfelves to God as alive from the dead, than the exhibition of Chrift in the facred fupper ? — made a curfe fcf us to deftroy fin ? This exhibition of our periftiingftate, and of our ranfom by the crucifix- ion of THE Lord of glory, is calculated to inflame our indignation and our love — our indignation againft the caufe of his fufferings ; and our love to that won- derful pcrfon who laid down his life to fave our fouls. Look to him through the medium of this ordinance, and weep for yourfelves, for your fins. But for his crofs, thefe had funk you in remedilefs perdition. — Look to him through this memorial of infinite obiiga- |:ion, and arm yourfelves with the fanae mind j take 126 SELF-DEDICATION. up your crofs, and follow him — die to fin — be cruci- fied to the world — prefent yourfelves to God, as alive from the dead. Do not treat with carelefs indifference the invitation to the communion. " The Spirit and the bride fay^ " Come. And let him that heareth fay, Come. And " let him that is athirft come. And whofoever will *' let him come, and take the waters of life freely.*' Come to the table of the Lord, ye who in your infan- cy were baptized into Chrift. Come and recognize the vows then made in your behalf. Do not practi- cally renounce them, by declining to take them on yourfelves, now that you are capable of fuch a tranf- adlion. As children of pious vows, dedicate your- felves, deliberately and unfeignedly, to the Father, Son and Spirit. Shew that you know the value of the bleffings of the new covenant — that you feel the conftraints of the love of Chrift, and your obligations to walk in his commandments and ordinances. Con- fefs?the juft claim, which the former of your bodies ^nd Father of your fpirits hath to your foul and body, by avouching him to be your God. He brought you from nothing into being. To his mercy you are in- debted that you are not funk into a ftate worfe than non-exiftence. Confefs the juft claim of the Lord who bought you ; and, with Thomas, worfhip him. My Lord^ and my God. Be not afhamed to appear among the friends of the crofs. " Scarcely for a right- " eous man will one die ; yet peradventure for a good " man fome would even dare to die." But this is the commendation of the love of God and our Saviour, that Chrift died for the ungodly. Fix your minds on this love : It fhews the value of the foul. The world would be lofs in exchange for it. By this love we befeech you to confecrate to God and the Redeemer your precious fouls — to make tliis confecration in the prefence of his faints. Let them fee, and let the world fee, that Chrift is exceeding precious in your SELF-DEDICATION. 127 elleem — that you account all things lofs for him — that you feel, in a meafure, the affection which the apoftle expreffed thus : " I am crucified with Chrift : Never- " thelefs I live ; yet not I, but Chrift liveth in me ; *' and the Ufe which I now live in the flefh, I live by " the faith of the Son of God, who loved me, and *' gave himfelf for me." My young brethren, you cannot but obferve, that the number, who, in middle life, or in its decline, make the Chriftian profeflion, is fmall. Often have they been invited, and refufed the invitation. Tho* the invitation is continued to them, as well as to younger life, I have yet chofen more particularly to ad- drefs the latter to-day. I would take occaiion to re- mind you, that the chief hope we have of attention to the gofpel invitation is from the riling generation. — Nor can thefe imagine, that if they delay an explicit profeflion from one communion to another, and from one year to another, that they fliall be more inclined and prepared to make it, than many o- thers, whom they obferve to be unconcerned about it, though they have reached, and fome of them pafled the meridian of Hfe. Would to God that fuck iiad fet an example worthy of the im.itation of the young. Over the laft, cuftom, fafliion, have great in- fluence. Cuftom and fafliion declare againft the felf> dedication to which we would perfuade the youth. Do we then encourage and recommend hypocrify and affectation ? This indeed we fliould do, provided there is no faith and flncerity on earth, and never will be. But if they may be found, fliall we not exhort the youth to be emulous of them ? If we may not hope for thefe qualities from them, where may they be expe6led ? Real faith and flncerity may be profeffcd as weU as pofjeffed. Good things may be brought forth from the good treafure of an heart warmed with the love of Chrift. The rod of God has again been on this place in pre- vailing flcknefs. The malignity and mortality have 128' self-dedication; iiot now been fo great as in fome Ij^e years. But tHe deaths have already been double ta what is ufual in one year, though but three quarters of this year have elapfed. Such vilitations, as we experienced fome years ago, and again experience, have been fent to ac- complilh a reformation, a revival of the work of God. I refer it to my hearers, whether fuch has been their effed:— whether an increaiing negleci; of the fabbath and public worfhip and ordinances, increafmg diffipa- tion and immorality, are not apparent. With accef- iions to our population, commerce and wealth, and other improvements, have we not declined, rather than improved, in vital piety and good morals ? If fo, there is more abundant occafion to advife, exhort and warn the generation who are coming forward — to call upon them to dedicate thernfelves to God and their Re- deemer, vAth a willing mind, not by conilraint ; de- liberately, as thofe who havey^t down a?id cou?ited the cojl ; unfeignedly, as mindful of the command. My foHj give ?ne thine heart. Make this dedication in the prefence of all God's people. Renew from day to day your refolutions to live to him. Befeech him to con-, firm and flrengthen in you fach pious purpdfes and engagements. By reminding yourfelves, from day to day, of the debt of gratitude which you owe for re- demption, by the daily devotion of the clofet, you may, through divine influence, feel your hearts warm- ed with fuch religious impreilions and affeclions as may influence to a circumfpeci; walk, a faithful im- provement of your time and advantages, a profitable attendance on the worihip and ordinances of the fanc- tuary. Though religion is often profelled from very un- worthy views, let it not be thought that it cannot be, and never is, profelled from upright views. Becaufe many deny the power of godlinefs, who yet keep up the form, let it not be fuppofed that there is no fucli thinar as \ital pictv. Neither let it be faid, that the SELF-DEDICATION. 129 fpirit of religion can be maintained and advanced without any external profellion, rites or ordinances-. While we dwell in flelh, we need external fymbols, and external worfliip. The perfed:ed fpirit s of the juft have no occalion for ordinances. Prefent with the Lord, purified from fenfe and fin, they fi:and in no need of a memorial of him. Lord, revive thy work. The ways of Zion mourn, becaufe few come to her folemn feafts. Pour out thy Spirit upon the youth of this fociety ; that one and another may fet their faces toward Zion, and fubfcribe with their hand to the Lord. It will be a pleafing re- flection, in years to come, fhould they be able to make the folemn appeal, 0 Lord God^ thou art my hope^ my truji from my youth. The privilege of thofe youths who yield themfelves to God as alive from the dead, may be efl:imated from the words of our apofl:le. Being made free from fin^ and become fervants to Gody ye have your fruit unto holinefs^ and the end everlajiing life. Whether they live^ they live unto the Lord ; and whether they die^ they die unto the Lord : Whether they live therefore^ or die^ they are the Lord's. 17 SERMON IX. PRAYER. EPHESIANS, vi. i8. PRAYIMG ALWAYS WITH ALL PLAYER ..<..<..<..4..<Q.^g>Q>..>..>.>->.. X HE context and other fcriptures reprefent the Chriftian life as a warfare. The foes are enumerated at the 1 2th, verfe, and the arms in the verfes fucceed- ing. Thefe arms, or weapons, are called the armour of God^ of which prayer is a part. Praying always with all prayer. Every part of the Chriftian armour is elTen- tial. The exhortation of the text doubtlefs comprehends focial worfhip as well as perfonal — family and public prayer as well as fecret devotion. But I would call your prefent attention to perfonal prayer. This is of two kinds ; viz. that of the clofet^ and inental or ejac- ulatory prayer. We will give each of thefe a diftind confideration. It may be proper to introduce the dif- cuffion with a few obfervations on the general fubjed:. Prayer is an acknowledgment of the infinite perfec- tions of God, of our own infufficiency and abfolute dependence. Were we felf-fufficient, prayer would be unneceflary. Were not God all-fufficient and im- mutable, it would be ufelefs. To maintain prayer is to confefs that we are dependent and unworthy ; to profefs our faith in God as wife, powerful, good and merciful. To negled prayer is practically to fay, that man is independent ; or that God doth not know our wants, or is unable or unwilling to do for us. 132 prayer:. Were there really no objed, to whom we might re- pair, or whom we might make our confidence, we ihould unavoidably frame one to ourfelves. Mankind, prompted by nature or neceflity, manifeft, in various ways, a feeling of their own indigence — fome by im- patience, or by recourfe to external objeds — fome by the invocation of idols- — fome by addreffing the hearer of prayer. All nations have confented in the acknow- ledgment of a God. Idolatry is a proof of this. Ob- ferve the zeal of the pagans for their fuperftition. " Hath a nation changed their gods, which are yet no " gods !'' Chriftianity hath revealed the only living and true God, that we might be kept from idols. Chrift hath abolifhed deathj and brought immortality to lights Through him, as the only Mediator, " we have accefs, " by one Spirit, unto the Father.^' We may " come " boldly, that we may obtain mercy, and grace to " help." Are we, notwithftanding, at a lofs whethef this is a reafonable fervice — a privilege ? whether it is incumbent on us to exprefs before God a fenfe of our dependence, our unworthinefs ? whether the gifts of nature and providence, and the fuperior gifts of grace, call for our explicit thanks ? We feel our own poverty and mifery. Is it yet a queflion, whether it behoves us to apply to him " who is able to do for us ex- *' ceeding abundantly above all we alk or think ?" who, in his fuperabounding grace, hath made fuH proviiion for all the neceillties of our fallen nature ? Barbarous nations, in acknowledging a fuperior pow- er, condemn many in poliihed nations, who practical- ly declare, that there is no God who governeth the world, aiid weigheth the adions of men. We proceed to apply thefe general remarks, firft, to the devotion of the clofet. The public offices of religion are not more necefTary to the public weal — family devotion is not more im- portant to thefe fmaller focieties, than fecret prayer is to individuals. The laft is founded in the fame general •PRAYER. as J teafons as each of the former. Individuals have con- cerns appropriate to their own ftate and charadler, proper to be mentioned only before him who knoweth the fecret groanings of the foul. It is fit that ihey fhould pour out their hearts before him. The breath in your noftrils is his. Acknowledge him at all times^ in all things, as long as his breath is in you. Obferve regular feafons of retirement for converfe with him^, for felf-communion. Your fecret fms are in the light of his countenance. Confefs them before him in whofe fight they have been committed— with whom you have to do. Your wants, outward and fpiritual — your temptations, dangers and diflrefTes, are various and conflant. Seek fupplies and fuccour from him who knows them all, and hath sU fulnefs. Let a man wor- fhip with the greatefl apparent devotion in his family and in public, if he yet neglects fecret devotion, there is reafon to fufped:, that his family and public worfhip proceed not from a pious principle. Secret prayer may indeed he attended merely from the compullion of confcience. A formal difcharge of it fhould fatif- fy no one. It fhould proceed from the abundance of an heart impreffed v/ith a fenfe of its condition, and of the perfections and mercies of God. The fcriptures fupply matter adapted to every occa- fion, to perfons of every defcription and character, and to all circumftances. The fpirit of prayer is the principal thing in the view of God who is a Spirit, nnd requireth that we worfhip him in fpirit. Such as find their devout affections moft excited, and in the beft exereife, by means of a ftated form, would do well to ufe it. But the beft form may be varied from to advantage, on fome occafions and emer- gencies. A prefent fenfe of our own neceflities will dictate feafonable, pertinent exprefhons — more exprefl- ive language, perhaps, than any ftudied form- — efpe- ciaUy if the language of fcripture has become familiar by frequent reading and meditation. 124f PRAYER. The ftated devotion of the clofet conduces to make God habitually prefent to the mind. Pious affedions are cherilhed by this means, fo that you will endure as feeing him who is inviUble. May it not prove a prefervative from fin, and ftimulus to duty ? May you not hence acquire the government of your paffions ? the government of your thoughts ? May you not be hence led to pay much attention to your inward prin- ciples and afFedions ? No profpedl of concealment from the world may then prevail over you to fin againft God. Every enticement may be immediately and firmly withftood. The firft motions of luft and paf- iion may be ftifled. Aware of your own weaknefs, you may, by daily, fervent prayer to him who feeth in fecret, call in Almighty grace to your aid ; and in your own experience find that fcripture verified ; *■• God is faithful, who will not fufFer you to be tempt- " ed above that ye are able ; but will, with every " temptation, make a way to efcape, that ye may be *"' able to bear it." Calling to mind and acknowledg- ing in his prefence, from day to day, his manifold mercies to your body and foul, may you not be hn- prefiTed with gratitude, which will conftrain to returns of obedience ? May you not feel your obligations for the means, influences and reflraints of grace ? for the long-fuffering of God ? for prefervation from, or fuc- cour in, dangerous fnares ? If, through remiflnefs and carelefrnc-rs, you have been overcome by fome great temptation, may not the early recolledion and con- feflion of it in your retirement, be accompanied v/ith like bitter compunction as that of Peter after his fall, when fmitten by the piercing eye of his Lord ? If a care of this duty of fecret prayer may conduce to pre- ferve or recover from fin- — may excite to an unreferv- cd and perfevering obedience, is it not highly impor- tant that you make confcience of the duty ? Can you, in the omiffion of it, keep a confcience void of offence" toward God ? Is not a good confcience toward God l^RAYER. IS5 the principal iburce of a confcience void of offence toward men ? Prayer is a reftraint from fm. By fin- ning you caft off fear, and will reflrain prayer. Further, prayer conduces to beget, improve and fix the good difpofitions prayed for — -to affimilate you to the fupreme objed to whom it is addreffed. Herein a devout foul has communion with the Father, Son and Spirit. Prayer, offered in faith, afcends as pure incenfe, through the Inter ceffor and Advocate for fin- ners. God hath made fpecial manifeflations of him- felf, at the feafons confecrated to devotion. When Job prayed, he could fay, " Isow mine eye feeth thee." When Daniel prayed, " the angel Gabriel touched *' him, and faid, O man greatly beloved ?" Cornelius was praying, when an angel affured him, that his prayer was heard. Do you objed:, " I know not how to pray ?" Have you ever attempted ? The vilefi; finner, who feldom mentions the name of God, except profanely, can pray earneflly when in extreme diftrefs or danger. The meaneft beggar, foHciting alms, is eloquent in his ex- preflions. A readinefs and delight in prayer proceed from a due fenfe of our neceflities. Draw nigh to God^ and he will draw nigh to you. He encourageth allfiejh to come to him. Do you object want of time ? When you have the moft bufinefs on hand, you allow time for the refrefli- ment of animal nature. Why not allow time to pray and give thanks for it ? You will " not be heard for " much fpeaking. Let your words be few ; for God " is in heaven, and you upon earth." If regular fea- fons for prayer were fixed, there would be no occafion to plead the want of time. No preffure of v/orldly bufinefs would be pleaded. Was laudable bufinefs ev- er impeded, by man's committing himfelf and his work to God ? In this way he purfues the bufinefs of his common calling dehberately and difcretely, does every bufinefs in feafon, and infcribes on all, holiness T36 PRAYER. TO THE Lord, Should you negled to acknowledge your dependence on, and obligations to, a diftinguifli- ed human benefactor, it would argue a bafe temper. But the obligations and dependence in this cafe may not be compared with what you owe to God, in whom you live and move, and from whom cometh ev- ery good and perfect gift. Yet this Benefactor you forget. You find time every day, perhaps, for amufe- ments foreign to the bufinefs of your particular call- ing. Have you yet no time to call upon God ? Do you not fo much as enquire. What fliall I render to the Lord for all his benelits ? The humble heart is his temple, wherefoever the ^crifice h offered. If, in any fituation or circumftan- ces, no place of retirement can be found, the devout afpirations of the heart, its ardent wiflies, will afcend to the throne of that God, who is witnefs to the groanings which cannot be uttered. It is to be obferved, that tliey who are intent on fin, find no difiiculty in regard to fome retired place for the purpofe. Were the> alike intent on praying in fecret, they might gen- erally with as much eafe find a proper place. Prayer cannot alter God ; but it altereth the crea- ture, proving that he is fenfible of his wants, and from whom the fupply of them mufl come. It is a need- ful evidence of that temper^ which is the requifite qiialifi cation for the defcent of God's bleffings upon usv He will be enquired of. On what eafier terms than afking can we defire the things we need ? It is a good reafon for maintaining the devotion of the clofet, tdiat he who feet h in fecret^ will reward openly. The other branch of perfonal devotion, to which I would call your attention, is mental or ejaculatory prayer. This is an effufion of the heart in petition, peni- tence, praife, thankfgiving, fupplication or interceffion, according to the circumftances or exigencies of the moment. It is a fervent addrefs to God, in fome ^RA^EI^. 137 toncife acknowledgment of his wifdom and holinefs, power, goodnefs and faithfulnefs. This kind of prayer may, or may not, be expreffed in words, as the dccafion may be* It is fairly com- prehended in various general precepts, and comes re- commended by various examples, in the facred oracles. We are inftruAed to fet the Lord always before us, and pour out our hearts before him at all times- — ^to pray al- ways with all prayer — in every thing by prayer and fup- plication with thankfgiving to make known our requejis un^ to God — to blefs him at all times, Poffeffihg the fpirit of prayer, we fhall not neglect the regularly returning feafons of worihip in the fanduary, the family or clo- fet. Shall we not alfo continue injiant in prayer out of feafon as well as in feafon ? Juft and needful occafions for it frequently occur in our own ftate and charader, and in the ftate and chara6ter of our connections. — - Our eyes and our hearts fhould be often lifted up, amidft the buiinefs and viciffitudes of life, to that Being who fiUeth immeniity, who worketh all in all, who is the fovereign difpenfer of good and evil.— Thofe petitions, which are didated by a prefent feel-i ing of our neceffities or obligations, exprefs lively faith in the perfections and government of God— a deep fenfe of dependence — real and earneft defires to engage his direction and aid, as our exigencies may re- quire ; to obtain his light, help and comfort. Have your hearts never glowed with gratitude on the firft reception of fome diftinguifhed mercy ? re- covery from threatning ficknefs, for inftance, or fome furprifing efcape from the jaws of death ? Have you not felt a peculiar tendernefs in the moment of fome fignal misfortune, or in the day of grief, or of impending danger ? Have you not felt inward fhame and contri- tion in the time of fin, or alarming apprehenfions un- der the preflure of temptation ? And have you not, in fuch a fituation, poured out your foul unto God ? either in praife and thanks, or in humble confeffion, 18 PRAYER. and fervent prayer for pardon, or in requeft for grace, or to be extricated from calamity. Affliction may indeed for the prefent foften and humble a bad man. Or fome great deliverance may, at firft, kindle in him fparks of gratitude. But is there not reafon to doubt v/hether you have the fpirit of de- votion, if you do not immediately addrefs God in mental prayer, as fpecial occurrences may call for it ? This duty is recommended by examples in fcrip- ture. Nehemiah, called on a preffing emergency to exert his abilities and influence for his nation, com- mitted the caufe to God in a fliort ejaculation. So I prayed mito the God of heaven. What the prayer was is not mentioned. But it mufl: have been of the kind we fpeak of. For he was then in the prefence of a prince who had it in his power to refliore the Jews to their former privileges ; and being aflved. For what doll thou make requefl: ? he tells us, that between the quefl:ion and anfwer he prayed- — to this effed proba- bly; "Lord, teach me what anfwer to give : Incline " the king to hear my requefl:.'* Our Lord, looking up into heaven previoully to the cure of the dumb and deaf man, was an inftance of the fame kind of prayer. So was his groaning in fpirit on the death of Lazarus ; firfl: at the houfe of mourning, and again at the grave. (John, xi. 33; 38; 41.) Therefore we read, that "he " lift up his eyes and faid, Father, I thank thee, that " thou hafl: heard me." If his groaning in fpirit were not a prayer, why did he give thanks for being heard ? There are no other expreflions which intimate his making a requefl: to his Father on that occaflon. Every part and circumftance of his life aflbrd an example of his pouring out his foul in fliort, fervent effuflons of devotion. Sometimes nothing was exprefled in words. At other times words were ufed in thefe eflufions. " Father, fave me from this hour. Father, glorify thy " Son. Father, forgive them. Into thy hands I com- " mend my fpirit." PRAYER. 139 The circumftances which call for this kind of prayer are too many and various to be enumerated — our per- fonal circumftances, thofe of our connections and friends, of our people, of the church and world. Daily occurrences afford occaiion through the day to look up to heaven. We know not what a day, an hour or mo- ment may bring forth. Our circumftances, or thofe of others, may be greatly changed in an inftant. Will you wait for the return of the hour of prayer, before you ftir up any devout emotions fuited to fuch change of circumftances ? Rather lift up your fouls to God, in prayer or praife, according to the occafion. If there is time or opportunity only for the ihorteft ejaculation ; or if even this cannot be exprelTed in words, yet the fentiments and defires of the foul may afcend to God. There are circumftances in which the fpecial interr pofition of God can alone extricate— circumftances which leave us no human refource. While we are wholly at eafe, and think that no evil or danger is nigh, we may, in an inftant, be exercifed with tortur- ing pain : Or a ftgnal misfortune may befal us : Or an efteemed friend or relative may be removed inftantly. We may be prefted by fome ftrong temptation ; or may be in a fituation, wherein the meafures we imme- diately adopt may be followed with important and lafting effects. Thefe are circumftances which cannot be forefeen or provided for. We are in a manner im- pelled to fly to God for diredion, ftipport and relief. Has excruciating bodily pain fuddenly attacked us, while we were wholly at eafe ? Are we fallen, in a mo- ment, from, eafy circumftances to indigence ? Does our enemy triumph in our wrong ? Is our heart, from a full tide of joy, overwhelmed with for row ? Is our way hedged up, fo that v/e fee not what courfe to fteer ? Or are we in imminent danger ? It is a privilege, in fituations hke to the above mentioned, that the heart may be poured out to him who is a very prefent help in trouble. 14fO PRAYER. Societies, families, individuals, may, at an unthought of hour, be involved in the deepeft diftrefs. In fuch cafe, a juft concern for perfonal fafety, or the fafety of our dependents or people, will be expreffed by our prayer, \yithout delay, to the Difpofer of events. If- rael, on leaving Egypt, were purfued by the ftrength of that kingdom. Deftrudiion flared them in the face, what way foever they looked. No other than the im- mediate hand of God could deliver. Mofes, full of iaith, faid, " Fear not. Stand ftill, and ye Ihall fee *' falvation of the Lord this day." Then God arofe, divided the fea for his people to pafs through, and brought it back upon their purfuers. They who jeopard their lives on the high places of the field, may, in the time of aclion, addrefs the God of armies to iliield them. A foldier may be devout as well as brave. Piety is the fur eft bails of valour. The mariner in a tempeft may pray to him whom winds and feas obey, as Peter beginning to fink, " Lord, fave us, we perifli." He has much occafion for pious eja- culation, while " mounting up to the heavens, and go- *' ing down to the depths, and at his wits end." The peftilence walketh in darknefs, unknown in its rife and progrefs. Does this rage ? Are the flain of the Lord multiplied ? Do all faces gather palenefs ? And ihall not all give themfelves to prayer ? Are you at any time on the borders of fin, from the enticement of vicious companions, or the luft of your own heart, or the fudden aflault of a great temptation? Pray immediately for a way to efcape. Do fuch embarraflments attend you, that you are perplexed to determine on the courfe of prudence and duty ? A mind toffed with doubts and folicitude may pour out tears unto God. Looking to him it is light- ened. Are you in a fituation to do effential fervice to your friends or people ? At the fame time, muft your exer- tions, in the prefent fituation of their affairs, fubjed I PRAYER. 141 you to great felf-denial and hazard ? No courfe can be fo proper as prayer, that God would give you wifdom, ftrength and fortitude to fulfil the good offices which they need from you. Befide fpecial mercies or afilidions, which call for the duty we fpeak of, events of common and daily oc- currence call for it. The good man attends to the univerfal courfe of providence. Pious thoughts and wilhes poiTefs his mind in the houfe and by the way, in whatever bufinefs he is employed, whether he is in company or alone. His treafure, converfation and heart are in heaven. In every thing he makes known his requefts unto God, Even thofe who objed to external worfliip, yet ad- mit, in a fenfe, the duty of ejaculatory prayer. They admit that dependent creatures ihould cheriih the fpi- rit of devotion. It is incumbent upon us then to cul- tivate inward fenfations of piety. If we do fo, we wor- ihip God in the fpirit. Shall we not then do his will ? Internal devotion is kept alive by explicit ads of wor- Ihip. The latter will degenerate into empty form, if the heart does not often afcend in pious ejaculations. On the maintenance of this kind of prayer, the im- provement, if not the exiftence, of the Chriftian life may much depend. A pradical beUef of the moral perfedions and fu- perintendency of God, and of the truth of the Chrift- ian religion, is of the higheft moment. His unlimited and unintermitting government in the natural and moral world claims the attention, reverence and joy of heaven and earth. "A fparrow does not fall to the " ground without" him. " There is no wifdom, un^ " derftanding or counfel againft" him. He hath the hearts of all in his hand. His " eyes run to and fro *' through the whole earth, that he may ftiew himfelf *' ftrong in behalf of them whofe heart is upright." To them there arifeth light in the darknefs. Joy fprings up from forrow. The things which may feem 142 PRAYER. » to be againft them are all meant for good. God is their refuge in affliction. " His ears are open to their '^ prayer. He will hide them in his pavilion. They " abide under the fliadow of the Almighty. He will " give grace and glory : No good thing will he with- " hold from them.'* Such a view of God and provi- dence, and the affections which thefe fentiments are adapted to excite, are awakened and ftrengthened by pious ejaculations, as events in our ftate, in that of others, or of our nation, or of the church, or of man- kind may fuggeft. A ferious fenfe of God and religion will languifli, unlefs frequent occaiion is taken, in the way we recommend, to fupply fuel to it. If there is fuch occaiion for prayer as we have re- marked, let every opportunity for it be improved. Vi- lible objeds unite with native depravity and the de- vices of Satan to call off the mind from fpiritual, eter- nal concerns. Prayer is part of the armour with which we are to " withfland the wiles of th^ devil," our in- ward corruption, and the corruptions of the world. A fenfe of our infufEciency of ourfelves to think, to will or to do, fhould lead us, in every thing, to apply to him of whom is all our fufficiency. It is a mighty encouragement to pray always, that *' we have an Advocate with the Father, Jefus Chrifl " the righteous, who is the propitiation for the fin of " the whole world." We may hope, by attention to the duty of prayer, that any fpecial circumflances in our lives, every com- mon event in them, every common buiinefs and action, m.ay bring glory to God, and turn to our own beft ac- count. The acknowledgment of God in all our ways, while it is a principal mean of improvement in vital piety, w^ill greatly contribute to the true enjoyment of life. His bleffing with the comforts of life enhances their value. Thus we enjoy God and ourfelves^ — the confolations, fupports and hopes of religion, and our portion in this v/orld, be it more or lefs. Our young people will fufFer the exhortation to be- gin life and fpend it by addreffing humble prayer to the God of their life and mercies from day to day — In the morning give yourfelves up to his direction and in- fluence through the bufmefs and temptations of the day. At evening commit yourfelves to his keeping who never flumbers, who alone maketh you to dwell in fafety. Wait on him all the day. Let all your ex- pedations be from him. Ever eye his footfteps, and follow where he leads. Be thankful for mercies, and fubmifUve under frowns. In affliction pray to him who giveth fongs in the night, who feeth your tears, and will hear your prayer — if not in the things for which you make requeft, yet in better. Give thanks to him for all things; and he will command his loving kind- nefs on your profperous days. Prepare for future events ; not by a folicitude to know what fliall befal you in the world — whether you fhall be rich or poor ; or Ihall take an higher or lower room — or fliall be healthy or flck. Refer thefe things to the Arbiter of events. Prepare then for future events, by commit- ting your purfuits, your fouls, your all to God. Be in his fear all your life long. " For of him, and through " him, and to him are all things ; to whom be glory " for ever and ever." AMEN. SERMON X. THE OBSERVATION OF THE LORD'S DAY. REVELATION OF ST. JOHN, CHAP. i. 10. WAS IN THE SPIRIT ON THE LORD'S DAY ROM the beginning of the Chriftian inftitu- tion, the firft day of the week has been diftinguifhed by this appellation, the Lord's day. On this day the difciples came together to break breads and Paul preach- ed to them* On this day they made coUeclions for the poor.f On this day they were affembled, and Jefus \yas in the midjl of them. By his refurredion on this day, he was made both Lord and Chrift. Having accomplifhed our redemp- tion, he on this day refted from his own work, and entered into his reft ; as God, having finifhed the work of creation, refted on the feventh day.| " This " is the day which the Lord hath made ; we will re- "joice and be glad in it.|| God hath highly exalted " him, that every tongue might confefs him Lord." Among other prerogatives of the afcended Saviour this is one. The Son of man is Lord of the Sabbath ; which is therefore called the Lord's day. We cele- brate his triumphant refurrection and afcenlion, and the eternal redemption he hath obtained for us. — " Hofanna to the Son of David. Bleffed is he who " cometh in the name of the Lord. Hofanna in the " higheft." * John XX. 19 ; a6. AAs xx. 7. f i Cor. xvi. x. % Hcb. ;v. 10. jl Ffalni ii. 7, cxviii. ai 24. A(5ts. iv. lO, II. 19 i46 THE OBSERVATIOI^ You fee for what purpofe the firft day of the weefe is feparated and diftinguilhed. Had no Redeemer been provided, it had been good for the race of man, if they had never been born. Yea, on this fuppofition, for aught we know, our progenitors would have had no defcendants to inherit their fin and fliame. By the return of the day facred to Emmanuel, we are put in mind of the foundation of our hope. This day is equally a memorial of our apoftacy, and of the friendftiip and power of our Lord Jefus Chrift, the " Lamb without blemiih and without fpot ; who verily " was fore-ordained before the foundation of the " world ; but was manifeft in thefe laft times for you, " who by him do believe in God, who raifed him from " the dead, and gave him glory ; that your faith and ^' hope might be in God." The exalted Saviour, according to his promife be- fore he returned to heaven, fent the Holy Ghoft upon the firft difciples, as on this day. Their fteady prac- tice, after his afcenfion, is our w^arrant for the obferva- tion of this day as appropriately his. The Holy Ghoft fent down from heaven w^as the laft confirmation of his million — an irrefiftible evidence of his dominion and authority. He is the head of the body, the church — and hath in all things the pre-eminence. The time advanceth, when all the kingdoms of the world fhall become the kingdoms of our Lord. He was greater than the Jewifli temple. His prefence filled the latter houfe with far fuperior glory to that of the former, and of quite a different kind. As Lord of the Sab- bath, he aboliftied the ritual law refpecling it. He made fuch regulations as to the day of facred reft, and inculcated fuch an obfervation of it, as are fuited to mankind of all nations, and may beft fubferve their benefit and improvement. We will, firft, enquire what frame of mind may be intended hj hein^ i?2 the Sph^it F or how the Lord's dav Ihould be obferved ? OF THE lord's DAY. 14Y Secondly, Evince the wifdom and importance of the religious obfervation of it. First, What frame of mind may be intended by being in the Spirit. It more immediately denotes a prophetic vifion. " I was in the Spirit — and heard behind me a great " voice, as of a trumpet.'' He relates what the voice fpake and commanded — " When I turned to fee the " voice that fpake, I faw feven golden candlefticks, " and one like the Son of man in the midft of them, — of whom a diftincl defcription is given in fome fol- lowing verfes. The fame expreffion, I was in the Spirit, introduces his vifion of the door opened in heaven — of the throne of God, and the twenty-four jelders around it. It occurs again as introductory to the vifion of the great anti-chriflian apoftacy and the per- fecuted church. And it introduceth his vifion of the new Jerufalem. Thus was St. Peter in the Spirit, when he had the vifion which he relates, Acts x. 10, — 16. And Paul, when he was caught up into para- dife, II. Cor. xii. 1 — 4. But the exprefHon may' be accommodated to the tem- per with which we fhould obferve the Lord's day — which indeed we fhould always defire and endeavor to pofTefs, when we bow before the Lord. " God is a " Spirit. The true worfhippers worfliip him in Spirit " and in truth.'* Chriflians " offer up fpiritual facri- '' fices, acceptable to God by Jefus Chrift," who hath confecrated a new and living way of accefs to God. They offer not animal victims upon his altar ; but con- fecrate their fouls to him. In the language of St. Paul, they prefent their bodies a living and holy facri- jice, " We are the circumcifion who worfliip God in " the Spirit, and rejoice in Chrifl Jefus, and have no " confidence in the flefh." To the difpenfation of the gofpel, which abolifhed the Jewifli, that prophecy re- fers ; " From the rifmg of the fun unto the going " down of the fame, my name fhall be great among 148 THE OBSERVATION ^^ the Gentiles, and in every place incenfe fliall be offer- '' ed unto my name, and a pure offering/' To this prophecy correfpond thofe words in the vilion of St. John, " And another angel came and flood at the al- *' tar, having ^ golden cenfer ; and there was given " unto him much incenfe, that he fhould offer it with " the prayers of all faints upon the golden altar which " was before the throne." There is an allufion to the altar of incenfe in the Jewilh tabernacle and temple, overlaid with gold, placed before the mercy-feat, which was over the ark of the teftimony, on which the high prieft annually offered pure incenfe, to make atonement for Ifrael — (Exod. xxx. 1 — 10.) a type of the interceffion of our High Prieft in heaven. Having fuch an Advocate, " let us draw near with a true " heart, in full affurance of faith.'* Keeping thefe things in mind, we fliall be direded to fuch an obfervation of the Lord's day as will cor- refpond to the expreffion of being in the Spirit ; not in the primary, but in the general and qualified fenfe, in which the words may be applied to all who wor- fhip with the heart. In this view being in the Spirit may involve the following particulars : An abftra&on from fecular cares, bufmefs and converfation — contem- plations on God and Chrift, and our immortal interefts — felf-recolledion, communion and devotion — family inftruclion and worfhip — and a devout attendance on the public inftitutions of religion. Firft, an abftra^ion from fecular cares, bufinefs and converfation. If we do not difcontinue our earthly purfuits on tlie Lord's day, the defign of its feparation from other days muft be defeated. This defign is equally defeated, if the day is fpent in unneceffary travelhng, which indeed is no other than the profecution of our com- mon concerns. It is defeated when the day is devot- ed to amufements. ^Y^ofind our own pleafure upon it is exprefsly mentioned as difhonouring God. We OF THE lord's DAY. 149 honour him, when we call the Lord's day a delight, ^nd the place appropriated to his worfliip honourable — when we find not our own ways, nor our own pleafure, nor fpeak our own words. The opinion, that the time of public worfhip is the only holy time under the gofpel, excludes all diftinc- tion between the Lord's day and any other time which may be obferved in focial worfhip : It does not well comport with being in the Spirit : It intermingles earthly things with heavenly : It has not a good af- ped: on the previous preparation and after meditation which become our Hated religious aifemblies, and con- duce to their greateil advantage. Our Father in heaven never intermits of his care over his great family. The author of our religion healed the fick on the Sabbath, and blamed not his difciples for attending to their own neceffities on that day. He reproved thofe who poftponed mercy to fa- crifice, who confecrated the fpoils of nature and hu- manity. We may not negled the care of our depend- ents, or any object in diftrefs, under pretence of piety. Pofitive inftitutions were ordained to fubferve juflice, mercy and faith. On the love of God and our neigh- bour hang all the law and the prophets. If any, neg- lecting the duties of the fecond table from a profeffed reverence for thofe of the firft, think they are fpiritu- al, they deceive themfelves. We fiiould every day obferve the power, w^fdom and goodnefs of God difplayed in the w^orks of na- ture and providence -, and efpecially his loving-kind- nefs to the children of men. We fliould fliew iorth his loving-kindnefs every morning, and his faithful- nefs every night — fliould acknowledge him in all our ways, and commit every undertaking to him. He numbereth the hairs of our heads, and difpo.feth the moft contingent and cafual events. He cannot be far from every one of us ; for in him we live, and move, and have our being. l^O THE OBSERVATION But the daily cares of life, the neceflary bufinefs of our particular callings, admit not of that contempla* tion and abftradion, which are highly ufeful for us as probationers for a world which flefli and blood can- not inherit ; and where the powers of the foul will not be impeded by fenfitive objects. The inhabitants of that world, always on the wing of contemplation, reft not day and night from the pure and perfedt worfhip of God and the Lamb. It is then a token of divine wifdom and goodnefs, that a fixed and fre- quently returning day is appointed for the fufpenfion of earthly cares and employments. But why fufpend them ? The anfwer is. Secondly, To appropriate the time to contempla- tions on God and Chrift, and our immortal inter- efts. We are in the Spirit, if, laying afide other thouglits and cares, we are free to contemplate the foul's digni- ty ; man's apoftacy ; the difeafes of the heart ; the value of the ranfom provided by God ; the fuller manifeftation of his glory in redemption than in his other works ; the duties of fuch an appropriate day as this, and the good tendency of obferving them.— RecoUedion is neceffary, that our worftiip may be without diftradion. While the thoughts wander on every foreign concern, how are we in the Spirit? Shall our thoughts be diflipated on that day when the things of the kingdom Should fwallow up every other thought ? Shall we even then think intenfely on the things of this life ? Or ftiall the day of facred reft be wafted on the bed of floth ? Was it appointed for bodily indolence ? Is it fufficient to refrain from fecu- lar buiinefs or recreations ? Does not being in the Spir- it imply a coUeded, thoughtful frame ? Can it confift in confuming the hours in fluggiflinefs, or in vifits, or in trifling converfition, or in vain fpeculations ? Is this to regard the day as the Lord s— -a day fet apart for 01^ THE lord's DA-^. tSt fpecial attention to the one thing needful ; the good part which can never be taken away ? Thirdly, To be in the Spirit includes felf-recoUec- tion and devotion. In other words, communing with our own heart, enquiring into our fpiritual ftate, en- tering into our clofet, pra:ying to him who feeth in fe- cret, dedicating our fouls to him, reading the fcrip- tures, and other pious and ufeful books for our in- ftrudion. The things of heaven thus become familiar and delightful. Notwithilanding the Weekly recur- rence of the Lord's day, good men find that fecular thoughts and cares are apt to overcharge their hearts. How then Ihould we be fv/allowed up with fuch thoughts and cares, were it not for the return of the day appropriated to fpecial felf-converfe and religious homage, the cultivation of good principles and affec- tions ? Fourthly, To be in the Spirit may well include family inllruclion and devotion. Heads of families, having the fpirit of religion, will efpecially improve the opportunity, which the day of the Lord affords, to impart religious counfel to the members of their houfehold. Shall it be thought a talk, to employ a part of this day in imbuing the minds of children and youth with moral and Chriftian truths, taking them by the hand, and leading tbe?n in the way everlajling ? This moft reafonable and profitable em- ployment, fhould be a delightful one : It cannot be omitted without great guilt. It behoves us to talk on fpiritual concerns before our families — and efpecially on that day which we are exprefsly commanded to rr- mcmber and keep holy, . • Thofe who argue that early religious inftrudlion en- courages impHcit faith, appear to take it for granted that fcepticifm is preferable to parental inftruction in religion. If fo, why fliould they blame parents for withholding inftrudion in things of this life ? For 152 THE OBSERVATION the knowledge of the things of eternal life cannot be of lefs moment. Let heads of families teach their houfehold what they believe to be the way of the Lord, and let their example enforce what they incul- cate. Fifthly, A fteady and devout attendance on the public inftitutions of religion is included in the frame of fpirit v/ith which the Lord's day fhould be obferved. It belongs to God to fay what means of grace are needful for us — what proportion of time we muft de- vote to public prayer, praife and inftruction — what or- dinances we muft obferve- — ^vidiat means he will blefs. The Lord's day and the duties of it conduce to excite and improve divine and focial love, and prepare for the company knd woriliip in heaven. By thefe means light, ftrength, animation and comfort are communi- cated. When the defire of the foul is to God and the Redeemer, to the exercifes in which glorified faints, and angels are employed, then are we in the Spirit. Are we about to approach an earthly fuperior ? we confider how we fhall order our fpeech and behavior fo as to find acceptance. We muft bow before the great God with preparation of heart — ^wTth exalted thoughts of him, and the loweft thought of ourfelves. Were it not that he delighteth in mercy, how could we come before him ? We can open our lips with no other plea than the publican's, God be merciful to me a /inner. When David engaged in the folemn worfhip of God, his heart was fixed. Our heart muft be fo. Are we prefent in body before the Lord, but abfent in fpirit ? We pay him no homage. The fame holds true, if we worfhip for a pretence. God is not mocked. He dwelleth with the contrite and humble. To what pur- pofe is the Lord's day obferved, if we have no com- munion with the Lord of the fabbath ? To what pur- pofe do we affemble for Chriftian worfhip, if the head OF THE LORD^S DA"^. l^S of the church doth not vouchfafe his prefence ? To en- joy this blefling, our fouls muft thirft for the waters of Hfe — muft afpire to the employments and blifs of that world of eternal reft and joy, of Which the Lord's day is an emblem. The religion of the clofet and family prepare for the folemnities of the fand:uary. Minds thus prepared go up with joy to the temple, to pay their homage where God recordeth his name, and meeteth with and blefleth his people. " My foul thirft- " eth for God, for the living God, to fee his beauty, " power and glory in the fanduary. I have thought " of thy loving-kindnefs, O God, in the midft of thine " holy temple. BleiTed are they who dwell in thy " houfe. They go from ftrength to ftrength : Every " one of them in Zion appeareth before God. We " have boldnefs to enter into the Holieft," through the Mediator between God and men. At the right hand of the Majefty on high, he pleads our caufe. All our offerings muft be prefented, and whatfoever We do muft be done, in his name. We have accefs to the Father, through the Son, by the Spirit. " Whatfoever " ye fliall afk in my name, that will I do, that the Fa- " ther may be glorified in the Son." This is to be re- membered at all times — and efpecially on the Lord's day, when the univerfal church on earth join with the church in heaven, afcribing " blefling, and honour and " glory and power unto him who fitteth on the throne, " arid unto the Lamb.'' Secondly, The religious obfervation of the Lord's day is of the greateft utility and importance. Separate from divine inftitution, one day has no pre- ference to another. Reafon might didate fome inter- mifllon to the labours and cares of life, and the appro- priation of fome part of time for fpecial attention to our immort ;il concerns. But without a divine inter- pofition, no univerfal or general agreement could ever have taken place on thefe points. Without fuch agree- ment, all attempts of the kind would be conftantly de- 20 i54f THE OBSERVATION feated by diverfity of opinions and practice. In a mat* ter of fo much moment to the order of fociety, good morals and the caufe of piety, the wifdom and author- ity of God have fo enjoined, that all mankind may, with united heart and voice, pay him their homage at the fame time, without interruption from one another. We have to acknowledge with gratitude, that God hath decided the queflion refpecling the day to be ob- ferved as facred, the determination of which was clear- ly called for, both by the outward and fpiritual exigen- ces of man. The obfervation of this day fupports family and civil order, by impreffing a folemn fenfe of God, morality and future retributions. The Hate of people who dis- regard this day, who keep up no public worlhip, is a ftate of brutal ignorance of God and very general vi- olation of moral duties. Slaviih fear, the moft bafe and infecure of all principles, may, to a certain degree, compel fubmiilion to family or civil government. But the true, and only effechial principle of all juft refpect to earthly fuperiours is, the fear of God* Now where would this fear be, were his day and religious folem- nities abolilhed ? Thefe are of great ufe, in forming young minds to the knowledge and remembrance of their Creator and Redeemer, and a becoming refpedl to human authority. Heads of famihes, while they honour God and his inftitutions, may affuredly hope that he will incline the members of their houfehold to give them reverence, obferve their own place, and ful- fil their part in every thing pertaining to the order, cares, comfort and reputation of the family. Such a demeanour, in thefe nurferies of the church and ftate, has the happieft afpeft on both. See peace within their walls, and profperity within their palaces. Such order and union are as the dew that defcended upon the mountains of Zion, There the Lord commanded the hlejjlng. But what is the ftate of fociety, where the houfe of God lies wajle ? or none is to be feen ? where the Lord's OF THE lord's DAY. 155 day is profaned by feftivity and amufements ? Behold the forgetfulnefs, the denial of God. Behold flrife, confuiion, and every evil work. We appeal to any obferver of the ftate of fodety in different places, which has the advantage with refpecl to virtue and fo- cial happinefs — that where the Lord's day and worlhip are obferved ; or that where the day is fpent in difli- pation. If the obfervation of the Lord's day coniifts in recol- lection and contemplation, in imparting and receiving religious inftruftion, in reading and hearing the things of the kingdom, in meditation and prayer, and attend- ance on ordinances — then all thefe are means of divine appointment, intimately connected, and mutual aids to each other. Is not a religious obferver of the Sab- bath more excellent than his neighbour who profanes it ? — better in the conjugal relation ? a better parent and mafter, child and fervant r a better neighbour and friend ? a better ruler and citizen ? Let us blefs the Proprietor of our time for feparating one day in feven from other days, for his glory and our chief good. We are highly privileged above thofe "who wander fro7n place to place ^ to feek the word of the Lord^ hut cannot find it. Valuing this day as we ought, it is an earned of that world, where the worfliip hath no intermillion nor langour. " He w^ho litteth on the " throne dwelleth among them." They are all array- ed in white robes — robes made white in the blood of the Lamb. He " feedeth them, and leadeth them unto " living fountains of water. They hunger and thirft " no more." Are thofe prepared for the worfhip of the church above, who are feldom feen in the aifembly of Chriftian worfhippers on earth ? who account the Sab- bath a wearinefs, and wifh it gone? who practically de- clare that the Lord of our time, talents and enjoyments has not a claim to the day which he hath fet apart for himfelf? We may not call that day common^ which, by the practice of the Chriftian church, under the immediate 136 THE OBSERVATION guidance of the Holy Ghoft, was feparated from other days, as a folemn, public memorial of the rifen and glorified Redeemer — which he honoured as the day of beftowing the gifts of the Spirit — on which three thoufand converts were made by one fermon ; and which, in all fucceeding ages, he hath delighted to honor, by fending his ambafladors to befeech men, in his Head, to be reconciled to God. In virtue of his promife to be with them to the end of the worlds his word in their mouth hath profperedin the thing to which hefent it. Let us not call that day common, which is an appointed mean of training us up for the reft that remaineth to the people of God. If the houfe of God is the gate of heaven^ let it not be defpifed, " The Lord *' loveth the gates of Zion more than all the dwellings *' of Jacob. Glorious things are fpoken of thee, O *' city of God. Of Zion it fhall be faid. This and ^' that man was born in her ; and the Higheft himfelf " fliall eftablifti her. I will abundantly blefs her pro- ^' vifion, and fatisfy her poor with bread. I will clothe *' her priefts with falvation ; and^her faints fhall fliout " aloud for joy." It is the character of an hypocrite to place confidence in the external obfervation of the Lord's day and or- dinances of divine fervice : But to have no occafion for external rites of worfliip is the exclufive privilege of angels and juft men made perfe^. An habitual heavenly walk through the week will fit us for the re- ligious obfervation of the Lord's day : It will help to fix our attention, and elevate our thoughts and our hearts in the aiTembly of the faints. The good im- prefiTions made by the religious exercifes of this day continuing through the week, we fhall renew our ftrength, with our faces toward heaven. Our houfes and our bodies will be the temple of the living God. All employments and events will minifter to the great purpofe of a meetnefs for that ftate, where we fhall reft from the labours, forrows and temptations, the OF THE lord's DAY. 157 Ihort and languid worfliip, of earth, and mingle in the worftiip and joy of an eternal Sabbath. The obfervation of the Lord's day, from the afcen- fion of the Saviour till now, is a diftinguifhing proof of the truth of his religion. The firft Chriftians, ed- ucated in Judaifm, had a ftrong attachment to the Jewilh fabbath, the memorial of the redemption of their anceftors from Egyptian llavery. What could perfuade them to drop a memorial which had been kept up from the commencement of their theocracy ? Had the firft day of the week been fet apart by human wifdom, it could not have univerfally obtained, and been perpetuated in the church. Would the Chrif- tians have kept up their affemblies on this day at every hazard, had they not been univerfally convinced, that fuch was the command of their common Lord? Would they have been thus convinced, had not the Holy Ghoft fent down from heaven thus affured them ? There is furely fomething more than human in the de- fignation and ftated obfervance of this day for religious folemnities. Had the Author of our religion been an impoftor, let any man ihew that, in the circumftances of the gofpel and its firft difciples, fuch a memorial of him could have been fet up and upheld in the world. The foes and perfecutors of the Chriftians bear witnefs to their zeal and conftancy in obferving this day — that all endeavours to fupprefs and prevent their ailembling upon it were vain. If not fuffered to meet openly, they would fecretly. If they might not afTemble by day, they did by night. Their foes and perfecutors further teftify, that they manifefted no wifti to difturb civil government ; but were of peaceable and exemplary deportment — diftinguifhed for love and good works — that their profelTion was the only ground of complaint againft them — They be- lieved that Jefus, who was crucified, rofe from the dead, and was afcended to heaven ; and met to cele- brate their triumphant Saviour, to pray, and iing, and hear, and to attend his ordinances. Their foes and 138 THE OBSERVATION perfecutors go yet further, and teftify to the wonders and mighty deeds performed by them in his name. Had this coimfel been of men, it muft have been over- thrown. We therefore affuredly infer, from the ob- fervation of the Chriftian Sabbath and the folemnities of it, that Chriftianity is from heaven. We infer further, that this day and its folemnities are principal means of the prefervation and promul- gation of the Chriftian religion. In the tenth chapter of the epiftle to the Hebrews, v. 23, — 26 ; 29, the religious alfemblies of Chriftians are enforced as pow- erful incentives to the virtues of the Chriftian profef- fion, and to ftedfaftnefs in it. " Let us hold faft our " profeffion, and conlider one another to provoke un- " to love and good works." Thefe are included in holding faft our profeffion. Chriftians are known by their love to one another and the fruits of it. They are " one body in Chrift, and members one of ano- " ther. Faith worketh by love. Believers are care- " ful to maintain good works, and ftir up one another " to'* them. They " fliine as lights in the world,'* while they " ftand faft in one fpirit, with one mind^ " ftriving together for the faith of the gofpel. By " their good works which men behold, they put to '' filence the ignorance of" the foes of Chriftianity. Now in the paflage juft referred to, in the epiftle to the Hebrews, the writer exhorts to the upholding of Chriftian aflemblies as indifpenftbly requiftte to iirm- nefs in the faith — an indifpenftble part of Chriftian love, eflential to the good fruits of their profeffion. Yea, he mentions the forfaking of thefe affemblies as amounting to the denial of the faith, and the deftruc- tion of charity. He calls it finning wilfully ; that is, falling off" from Chriftianity. The awiul confequence of apoftacy is then ftated. " He who defpifed Mofes' " law died without mercy. Of how much forer pun- " iftiment, fuppofe ye, fliall he be thought worthy " who hath trodden under foot the Son of God, and " hath counted the blood of the covenant, wherewith I OF ^HE lord's day. 159 *' he was faiK^ified, an unholy thing, and hath done *' defpite to the Spirit of grace." Thus the neglect of the Lord's day, and of pubUc Chriftian worihip, is nothing lefs than to trample underfoot the Son of God, contemn the blood of the everlajiing covenant^ rejed: the only facr'ifice for Jin^ and do defpite to the holy Spirit. It is falling away from Chriftianity. How could Chrif- tianity be preferved in the world without public wor- ihip and ordinances ? How could it be remembered that Jefus died and rofe again ? How could the flame of love be cheriftied ? With the lofs of public worfliip^ the lofs of the Lord's day muft follow ; or be obferv- ed for no religious or ufeful purpofe ; but merely in recreations and every excefs. Thus important is the Lord's day, and the devout remembrance of it. This day and its inftitutions are the principal means of keep- ing alive the fpirit of religion and the knowledge of redemption. To negled them is the fure way to the lofs of Chriftianity, both name and thing. See then the great fm and danger of forgetting this day.; of forgetting the defign of it — of cafting contempt on the public ordinances of it— of diflionouring the day by unnecelTary worldly labour, journeying, or converfa- tion on fecular affairs, or by vain and trivial amufe- ments. How deplorable is the ftate of that people, who have no fand:uary dedicated to God and his Son — who have loft the remembrance of the Lord who bought us ? If Chrillianity be true, it is of the higheft import- ance. Among the gifts beftowed on the church, when the head of it " afcended up above all heavens, that " he might fill all things," were " apoftles, prophets, " evangelifts, paftors and teachers" — extraordinary and ordinary minifters. The following words fhew for what purpofe they were given — " For the edify- " ing of the body" of Chrift : Till we all come in the " unity of the faith, and of the knowledge of the *' Son of God, unto a perfed man, unto the meafure " of the ftature of the fulnefs of Chrift." Providing 260 TrfE OBSERVATION for a fucceflion in the miniftry of reconciliation, he promifed them his prefence while they keep to his in- ilruclions. " He that heareth you, heareth me ; and *^ he that defpifeth you, defpifeth me." The go/pel is preached for a ivitnefs^ whether men will hear it or not. If they receive it, they improve the means God hath ordained for their inftrudion in righteoufnefs and growth in grace : If they rejeft it, they refufe the means of religion, and have no cloak for their fin and folly. In the light of the Chrillian revelation, the fepara- tion of the Lord s day from other days, and the infti- tutions of the Chriftian fancluary, we are lift up to heaven. God forbid that thefe privileges fhould be abufed or neglected. Happy for us, if we really know their value. The prefent age appears to be in no dan- ger of a fuperititious regard to the Lord's day. Lib- erties are taken and permitted which confift not with the fanclification of it. Heads of families would ren- der an efTential fervice to their houfe, and to fociety, by a care that this day may be religioully obferved by aU under their infpeclion and government. A re- formation in this matter muft begin with them. And for their laudable endeavors in this thing, their chil- dren and houfehold will remember them in time to come, and call them bleffed. May our young people confider ferioufly of what moment it will be to them, in all time to come, to remember the Lord's day in their youth — to honour the memory of their Redeemer, and reverence the houfe of God, and the ordinances of it. O that there were this heart in them ! God would think upon them for good. The generation to come would be a generation of his praife. The hearts of all pious men would rejoice. Aged faints, vv^ith fuch a profpecl that religion would adorn thcfe who are to come after them, might exult, " Let thy fervant de- ^' part in peace ; for mine eyes have feen thy falva- « tion." SERMON XL THE EXCELLENCE OF RELIGION; PROVERBS xii, i6. THE RIGHTEOUS MAN IS MORE EXCELLENT THAN HIS NEIGHBOUR ; BUT THE WAY OF THE WICKED SEDUCETH THEM. T ,.<..<..<..<..<Q<^Q>..>..>.>..y'.. HE neighbour, with whom the righteous man is compared, is the wicked man. We will, firft, point out the charadteriftic difference between the righteous man and his vicious neighbour. Secondly, Exhibit the excellence of religion in various particular illuftra- tions of the fubjecl. We propofe, first, to point out the charaderiftic difference between the righteous man and his vicious neighbour. When it is faid, The way of the wicked feduceth theni^ it is implied that the way which the righteous choofe is plain, fafe and happy. "The path of the jufl is as " the Ihining light, which fhineth more and more. The " way of the wicked is as darknefs, they know not at " what they ftumble." They cherifh vain and imagi- nary hopes of happinefs. The choice they make, the courfe they purfue, deceives them to their own de- ftrudltion. The pious man bewares of the error of the wicked. " Every one who doeth evil, hateth the light, " neither cometh to the light, lefl his deeds fliould be " reproved." Becaufe thefe are evil, he prefers dark- nefs to light. " But he that doeth truth, cometh to " the light, that it may be made manifeil that his deeds " are wrought in God." 21 162 THE EXCELLENCE OF RELIGION. The difference between the righteous man and his neighbour confifts not in any diftinclion of birth, rank or external circumftances ; of natural abilities or hu- man acquirements. The former may be of mean pa- rentage, and the latter a prince by birth. The former may be placed in the loweil room, and the latter caLled up to the higheft. The former may be poor, and the latter rich. The former may have but one talent, and the latter five. The former may be defpifed, reviled and perfecuted ; and the latter efleemed, applauded and highly favoured. Thefe things notwithftanding, the righteous man is more excellent than his neighbour. Let us attend to the ftandard of excellence, as appli- ed to intelligent creatures. No diftindlions, which nature or providence has made, no adventitious quali- ties, or merely human acquifitions, conftitute this ex- cellence. It is a renovation of the foul after the image of God ; the imitation of his moral perfections ; ac- quiefcence and joy in his government ; firm confidence in his promifes ; a view of him as our reconciled God through the Mediator ; together with the higheft fa- tisfaclion and hope fpringing from the perfuafion of his fpecial love. If the perfeftions of God are infinitely amiable, the juft object of the fupreme veneration and delight of all his intelligent offspring, then a conform- ity to him in righteoufnefs and true holinefs confti- tutes an excellence with which no other may compare. We feel agreeable fenfations in contemplating the beauties of nature and art. Natural beauty and har- mony are pleafing. Benignity of temper and fuavity of manners are attradive. Much more fliould thofe difpofitions of the heart be engaging, which conform the offspring of God to their divine Parent, who only is holy — eilentially, perfeftly and immutably fo — the fource of all good; the original of all excellence. We propofe the following diftincl illuftrations of our fubjed. Religion is excellent as it implies a thoughtful, candid mind, attentive to the nature and confequences THE EXCELLENCE OF RELIGION. 16S of its volitions and actions, and impreffed with a fenfe of accountablenefs — As it involves fupreme love of the greateft and beft of Beings, and univerfal charity — As it alfo involves the various virtues of felf-govern- ment. Its excellence further appears upon a compari- fon with the oppofite charader. Firji^ Religion is excellent ; for it implies a thought- ful, candid mind, attentive to the nature and confe- quences of its volitions and ad:ions, and impreffed with a fenfe of accountablenefs. A rational creature, on probation for eternity, and yet living without refle6lion, is like the beafts that per- ifh. Or if he reflects with no other view than to ac- complifli the end of his appetites, this is but to make reafon fubfervient to the paffions. The infpiration of the Almighty hath given us underftanding, that we might contemplate him in his works ; confider our re- lation to him as his creatures, entirely dependent and infinitely indebted ; the end for which we were made ; and the account, which, as moral agents, we muft ren- der to him. Candid enquiry, on all important fubje&, and efpecially on the moil important, denotes impar- tial fearch after truth ; a faithful ufe of means for the difcovery of it ; attention to evidence exhibited, in oppofition to finifter views or prejudices, which per- vert the judgment. The only objed: in view is, to know the truth, the good and right way. The fpirit of religion always defires to know and do the will of God. It feeks his direction, and follows where he leadeth. Not exercifing itfelf in things too high for the human intellect, it receives his teftimony, without demanding, How can tbefe things be ? Why hath God thus determined ? We receive the witnefs of man, w^ho may deceive or be deceived. Shall we hefitate whe- ther to admit the witnefs of the God of truth ? He guideth the meek and humble in his righteous paths. Such fliall underftand ; but the wicked, leaning to their own underftanding, fliall not. Humble enquiry. 164 THE EXCELLENCE OF RELIGION* a well informed mind, is an excellence in any charac- ter : It is efpecially amiable in the young. A youth of this defcription will probably grow " in wifdom, " and in favour with God and men." When a Jewifli fcribe anfwered our Lord difcretely^ he was thus ad- dreffed, "Thou art not far from the kingdom of God.'* Informed on the etfential and weighty matters of reli- gion, he was prepared for further inftru6i:ion. Superadded to juft doftrinal fentiments in religion, the pious man has a correfpondent love to ; it. The love of the truth conduces naturally, and by the ex- prefs encouragement of the Father of lights, to all ne- celTary and ufeful information. The lover of truth fliallnot be left to any fatal error. Religion then is amiable, as it involves probity of mind ; a defire of knowledge with a view to pradice, and not merely or chiefly with a view to amufement, Secondly^ The excellence of the charader of the right- eous appears from hence, that it involves fupreme love to the great eft and beft of Beings, and univerfal charity. " The firft and great commandment is. Thou fhalt " love the Lord thy God with all thy heart, and foul, " and ftrength, and mind. And the fecond. Thou fhalt " love thy neighbour as thyfelf." The two command- ments are connected. To the one or the other may be referred all the law and the prophets ; and the whole of Chriftianity, the end of which "is charity, " out of a pure heart, and of a good confcience, and of " faith unfeigned." The acclamation of the heavenly hofts gives us an idea of the gofpel ; " Glory to God in the higheft, and on earth peace, good will towards men." In the Author of our faith, we have the higheft poffible inftance of friendfhip to all mankind, guilty before God, and under condemnation. 7/i for a good man^ fome might even dare to die^ this bears no refem- blance to the voluntary death of the jusrfor the unjufh THE EXCELLENCE OF RELIGION. 165 Behold the love of God, in appointing his only ber gotten and well beloved Son to the moft excruciating and ignominious death for the fake of apoftates, that he might magnify his mercy, his hohnefs, and his law — that the malignity of 'fm might appear, and righteoufnefs and peace embrace each other. If he delivered his own Son for our offences, the great evil of fin and the greatnefs of the mercy which pardons it are equally manifeft. We add, the wonderful friendihip of him who " gave himfelf for us, an offer- " ing and facrifice to God for a fweet fmelHng favor. " I delight to do thy will, O my God ! yea, thy law " is within my heart." This will was, that he fhould offer his body a facrifice for our fins. He therefore " humbled himfelf, and became obedient unto death, " even the death of the crofs." Can we compute the fum at which the ranfom of our fouls was valued ? Can we comprehend the height h and depths the length and breadth of the love of OMV Redeemer, who "• though " he was rich, for our fakes became poor, that w^e ^' through his poverty might be rich ? The cup wdiich " my Father giveth me, Ihall I not drink it ? Father, " glorify thy name. For the joy fet before him, he ^' endured the crofs" — the joy of magnifying the law, accompliihing the prophecies, feeing his feed, and bringing to glory ail who Ihould embrace his offers. He *' went about doing good ; was holy, harmlefs, " and feparate from finners — when reviled, he reviled " not again ; and when he fuffered, he threatened " not ; but committed himfelf to him who judgeth " righteoully." He " came not to be miniftered un- " to, but to minifi:er, and give his life a ranfom for " many." He clofed the fcene with a prayer for his murderers, and commended his fpirit into the hands of his Father. The golpel of Chrifi: has its fource in the original love of God. He firft loved us, or no Saviour would have been provided. Redemption, therefore is the 166 THE EXCELLENCE OF RELIGION. effei^y not the caufe, of the love of God. He was felf-moved in finding a ranfom. God is love — elTen- tially and immutably good. He appears moft amiable and glorious as he is revealed by Jefus Chrift, reconcil- ing the world ta himfelf — A just God and a Saviour. To be his children, we muft " love our enemies, blefs " them who curfe us, do good to them who hate us^ " and pray for them who defpitefully ufe and perfecute " us.'* We muft forgive, to feventy times feven, thofe who trefpafs againft us. Their trefpaffes, which w^e are commanded to forgive, are but as an hundred pence to ten thoufand talents, at which our treifpafles againft God muft be fet. This immenfe debt he freely cancelleth, upon the condition of our forgiving our debtors. Look to the Saviour on the crofs, fervently praying for them who crucified him, " Father, forgive '' them ; for they know not what they do.*' Can you but learn to " put away all bitternefs, and wrath, and " anger, and malice ?" Can you but learn to be kind, tender-hearted, and to forgive one another ? The Sav- iour hath made this the characleriftic by which his dif- ciples may be known, that they love one another. This they learn of him. This they are taught of God. His religion teaches to do good to all as we have oppor- tunity. His parable of the man who fell among thieves, and of the good Samaritan who had mercy on him, beft explains who is our neighbour, and is an admirable comment on the precept, " Love thy neigh-^ " bour as thyfelf." Charity, as St. Paul has faid, is fuperior to gifts, faith and zeal. It " fuffereth long^ " and is kind ; envieth not ; vaunteth not itfelf ; is " not puffed up ; doth not behave itfelf unfeemly ; '• feeketli not her own ; is not eafily provoked ; think- " eth no evil ; rejoiceth not in iniquity, but rejoiceth " in the truth ; beareth all things, believeth all things, " hopeth all tliini^s, cndureth all things, and never '-' faileth." THE EXCELLENCE OF RELIGION. l6T Such is charity, or true love to God and men. Is not this an excellent way, Muft not he who polTelTeth this fpirit be pronounced more excellent than his neighbour of another fpirit ? He can fcarce fail to conciliate the efteem of men. However he may pof- fibly be treated by them, they can but approve and venerate his character, place fuperior confidence in him, and wifh to die his death. Thofe, who have this fpirit of love, rejoice in the gifts, virtue, ufefulnefs, health and happinefs of oth- ers ; and contribute thereto as God giveth ability and opportunity. They wifh to others more good than they can do them. They " rejoice with them who do '' rejoice, and weep with them who w^ep. If it be *' pollible, they live peaceably with all men. If an en- *' emy hunger, they feed him ; and if he thirft, give '' him drink, thus heaping coals of fire upon his head. ' Such is the fpirit of the gofpel. Is it not an excel- lent fpirit ? Can thofe who walk according to this rule be otherwife than amiable ? This view of the Chrif- tian religion may well recommend it to the choice of the young. Would you approve the things that are excellent, then call in your lot with the friends of piety. Kind afFedions to kindred and friends, gratitude to benefactors, a peculiar attachment to thofe of our own country or communion, may be more or lefs common to good and bad men. For fumers love thofe who love them^ and do good to thofe who do good to them^ and lend to thofe of whom they hope to receive, Chriftian benevolence embraces fi:rangers and foreigners as well as our fellow-citizens — the evil and unthankful as well as thofe who have laid us under fpecial obligations. It gives, not expeding to receive, unlefs from him who liberally rewardeth charitable deeds. It embra- ces in Chriftian fellowfliip good men of all denomina- tions, not confining true religion to any one church ; but " endeavouring to keep the unity of the Spirit in " the bond of peace :" Inftead of widening the breach IGS THE EXCELLENCE OF RELIGIoI^. between contending parties, it endeavours to unite them. There is in the Chriftian fpirit nothing mo- rofe. It " is peaceable, gentle, and eafy to be intreat- " ed, full of mercy and good fruits/' It would be to the reputation, edification and comfort of profef- fors, and to the honour of the gofpel, did they think more on thefe effentials, inftead of maintaining end- lefs and fenfelefs controverfy on the circumftantials of religion. " For the kingdom of God is not meat and '' drink ; but right eoufnefs, and peace, and joy in the " Holy Ghoft." 3. We obferve further, in illuftration of the amia-= blenefs and excellence of religion, that it involves the various virtues of f elf -gov eminent : For inftance, puri- ty, fobriety, mortification, felf-denial, contentment, meeknefs, humility, refignation, patience, and forti- tude. Thefe virtues are all comprehended in keeping under the body^ Ji riving for the majiery^ and living fober- ly — in crucifying the feflo with the affe6liom and lujis — • learning of Chrift, who was 7ueek and lowly ; who came not to do his own will ; but, in all he did, and m all he fuffered, had in view the glory of God, the finiihing his work while it was day. He left his difci- pies a perfect example of aclive and paflive obedience. Their hope in him is an incentive to' purify themfelves as he is pure, hold fajl their profejjlon^ and never be. weary in well doing. The Chriftian character is the fame in all circum-^ ftances, ftations and relations — uniform and fixed: It implies principles, maxims and profpeds taken from another and better world than this- — an heart purified hy faith which overcomes the world. Are the faints the excellent of the earth ? Do glorified faints and angels excel yet more ? Is there an excel- lency in HIM who is higher than the angels^ and whom they all worfliip ? Is the bleffed God, v/ho is glorious in holinefs^ to be praifed for his excellent greainefs and TFIE EXCELLENCE OF RELIGION; 1^9 rranfcendent moral perfections ? The righteous man is conformed to all thefe. If the love of the truth, and candid enquiries after it, efpecially the moft important— if the alTemblage of virtues comprehended in the love of God and our neighbour, and in the government of our appetites — if a conformity to all the beft of beings^ finite or infi- nite, is amiable and excellent in any charader, then religion is fo : For it involves all thefei It compre- hends " whatfoever things are trucj honeft, juft, pure, " lovely, and of good report" — every virtue, every thing praife -worthy. Religion therefore gives a deci- ded preference to a character ; and the more fo, the earlier it is embraced : It is amiable at any period, in any ftation : It gives an ornament of grace and a luftre to all who embrace it, whether they be young or old, high or low. What reafon then can be given for pofiponing that which is fo excellent, which gives fiich pre-eminence ? a pre-eminence which feems to be acknowledged even by the irreligious ? For men who are governed by no principle, may yet difcetn and approve the things that are excellent. This is evident from the tefi:imony of an accufing confcience ; and from the confidence which they place in men of principle ; but withhold from perfons of a character like their own. The hy- pocrite, who feems to be religious, who takes great pains to appear righteous, acknowledges, by his dif- fimulation, the excellence of religion. This being ad- mitted on all hands, no reafon can be given for any delay in the choice and profefilon of it, but what amounts to a declaration, that turpitude and deform- ity are to be preferred to moral beauty. The underftanding may be darkened, and the heart depraved, to that degree as to call evil good^ and good evil ; to put darknefs for light, and light for darknefs ; bitter for fweet, and fweetfor hitter. Great indeed is this darknefs and depravity. As the confequence of 22 170 THE EXCELLENCE OF RELIGION. having pleafure in unrighteoufnefs, men know not the truth : The Hght is painful to them : They are given over to deluhons, and beheve a lye. The efFeclual guard againft fuch a flate of mind as this, is an early attention to the evidence and excellence of relisfion — the fuperior character of the righteous man to that of his impious neighbour. In every exterior view his neighbour may be fuperior : But the good difpofition of the heart, the amiable qualities of the mind, give a fuperiority and weight to the charader above every thing elfe — an excellence which is of great price in the judgm.ent according to truth. To fit at the feet of Emmanuel, and learn of him the words of eternal life — to have the fame mind as was in him — to prefs toward the mark for the prize of the high calling of God in him, as the fupreme object of purfuit, the main buiinefs of life, this is an excel- lent fpirit. Whatever excellence other qualities, un- conneded with the fpirit of the gofpel, may be thought to have, this excelleth them all : It is an unchangeable, eternal excellence. It is the temper of heaven. You may be ftudious to excel in other things, which may recommend you to human efteem and favour ; but unlefs you have approved yourfelves to God, and are of that number whom he delighteth to honour^ what can it avail that you may be highly efleemed with men ? When we fpeak of excellence in moral agents, as luch, it is a proper queftion to alk. Excellence in whofe judgment ? The anfwer muft be. In the judgment of the wife and good — and efpecially in the judgment of God, with whom we have to do — ^who is privy to the thoughts and intents of the heart, and therefore weigh- eth actions in their principles — who will render to all free intelligent agents according to their chara6ter. Compare characters of known piety with the thoughtlefs, the unliable, and double-minded, perfons in whom is no faith — -with fuch as are the prey of ev- ery vanity, paflion and excefs — Compare thofe youths, THJE EXCELLENCE OF RELIGION. 171 into whofe hearts true wifdom hath entered, even the the fear of the Lord which is the beginning of wif. dom ; with thofe who delpife wifdom and inllrudion ; are open to the counfel of the ungodly ; choofe their own way, and are filled with their own devices. You will confefs the truth in the text — that religion is the brighteft ornament, and irreligion the moft deformed, uncomely thing in the world. Wifdom is pjlified of her children. Her doctrine defcends on their minds as the rain and dew on the tender grafs : Its falutary influ- ence, on their temper and life, recommends it to ob- fervers as altogether lovely. We have three claffes of young perfons mentioned in fcripture : Firft, Such as really " fear the Lord " from their youth." Secondly, Thofe who have been trained to habits of viiible regularity and fobrie- ty ; as the young man who propofed to our Lord the queftion about eternal life. Thirdly, Such as fay, " Let thy heart cheer thee in the days of thy youth." The firft will be 'u^ife in their latter end : They will not depart from the virtuous paths to which they are early inured. There is fafety in thofe paths. The fecond, if they continue to love any object more than God, their Saviour and their fouls, will never enter into life., whatever their enquiries are about it, or however righteous and eftimable they may be in the view of men. The laft know not that God will bring them into judgment, I leave it to your own reflexions, with which of thefe claffes you muft caft in your lot, as you would merit an amiable, an excellent chara6ter. IMPROVEMENT. IF what has been obferved on this fubjed be attend- ed to, the friend of religion will not be thought to be fuch an ahjeEl creature as his enemies would reprefent him. What is there in the doctrine, precepts, motives and hopes of Chriftianity, or in the life of its Author, 172 THE EXCELLENCE OF RELIGION. that can be fpoken againft ? what that does not bear the marks of an excellence fuperior to that which was ever taught, or commanded, or manifefted in the life of the wifeft and befl of men, in any age or nation ? Why then fhould it ever have been fuggefted, that the character of an intelligent creature may be impaired and funk by profeffing this religion and living accord- ing to it ? If any thing improves and exalts the hu- man charader, this does. If any thing can degrade the charader of man, it is a vain imagination, that he is not dependent on, or indebted or accountable to, the great God — Thus he cherilhes the pride and am- bition of apoftate fpirits. What muft we fay of thofe, who are the fport of paflion, the flaves of luft, devout worfhippers of mam- mon, or funk in fenfuality ? If the foul of man con- flitutes his fuperiority, then thofe things are excellent, which give to the rational and immortal principle the diredion and control of the appetites and paffions, and aflimilate him to fuperior intelligences in the world above. This religion doth : It is perfed^ con- 'verting the foul ; fure^ making wife the fimple ; right, rejoicing the heart ; pure^ enlightetiing the eyes. All the things that may he defired are not to be compared to it, Irreligion blinds and degrades the noble faculties of the foulr^eftranges it from all that is good, or that is wor- thy of its contemplation, and love, and confidence — turns its thoughts and alienates its afFedlion from God, from the way of truth and holinefs, from whatever can dignify and adorn the nature of man — from what- ever might fill up the part afiigned him in the world* It is a fource of vain hopes. If irreligion is thought to be a mark of fuperior difcernment, of a great and independent mind, it is a fuperiority and independence learned from hell, and in which the prince of darknefs excels. The men of religion take heed that they be not deluded by him — be not led away with the falfe glare and outfide of THE EXCELLENCE OF RELIGION. 173 things. They fix on objects of real, fubftantial and lafting excellence, not on fuperficial and tranfient, or merely fictitious, objects — not on things which drown men in perdition. If the imperfect view we have taken of the nature and fpirit of religion, and of the excellent character of the righteous or religious man, be juft, why fhould thofe in youth cherifh objections to religion, or afk to be excufed from the early choice of it ? Ingenuous minds Vv^ill hear her caufe fairly argued. Such minds will embrace her, if indeed flie fhall appear to be ex- cellent, the perfedion of beauty. She addrefleth herfelf to the underfi:anding, and to the heart, and alks for no other refped than will do equal honour to both. Do you wifh to be reputed youths of an ingenious mind ? capable of diilinguilhing things which differ ? able to give a reafon of your choice ? wifhing to juftify it to your own minds upon the cooleft reflection ? We re- commend religion to you as having in all things the pre-eminence. Look to thofe who were, and to thofe who are, its brighteft ornaments. Look to the cloud of witnejfes^ whofe names are written in heaven, and are tranfmitted in the facred oracles to excite your emulation of their faith, patience and charity — who ftood fait in the Lord in many and great temptations — whofe love to religion many waters could not quench, nor the floods drown. Look to thofe pious dead whom you once knew, and could not but vene- rate ; who being dead yet fpeak to you. If they were the excellent of the earth, then follow them. Cultivate the like fpirit of faith and love. Have they tranfmitted a favour of religion ? Was their death pre- cious in the fight of the Lord ^ Is their ?ne?nory blefjed? Shew that you are thankful for their good example, that you hold their memory dear, by becoming cor- dial, firm friends of religion, which cafl the luftre on their character, and made them blefTings in their day. Did they fiiine as lights in the w^orld ? Be it your care IT^ THE EXCELLENCE OF RELIGION. that you may alfo. " Be ye followers of God as dear *' children ; and walk in love, as Chrift alfo loved youj, *' and gave himfelf for you.'* Great Is his goodnefs^ and great is his beauty, Tea^ he is altogether lovely. Shall HE who is the hrightnefs of the Father'* s glory ^ and the exprefs image of his perfon^ who wzs full of grace and truths be thought to have no beauty that youjhould de- fire him /* Will you unite with thofe who defpife, reject and abhor him ? God forbid. May he open your eyes and your hearts to fee the King in his glory and beau- ty ; and fhed of his beauty on each of your fouls. Sofloall he greatly defire thy beauty. Souls, adorned with the Redeemer's image and lovelinefs, are " beautiful as " Tirzah, comely as Jerufalem, and terrible as an army " with banners." He who hath thus renewed them in righteoufnefs, will make them an eternal excellency. For righteoufnefs is immortal. If heaven excels earth, the righteous is more excel- lent than his neighbour. Believe it, I befeech you, that there is an excellency in wifdom more than in folly ; that the former excelleth the latter as far as light excelleth darknefs. It giveth life to them who have it. Therefore approve the things that are excellent ; be fincere and without offence until the day of Chrift, — This is the excellent way which we fliew unto you. God grant that your ears may hear the voice pro- claiming, This is the way^ walk ye in it. — AMEN. SERMON XII. THE HAPPINESS OF LIFE. PSALM xxxiv. 8. © TASTE AND SEE THAT THE LORD IS GOOD: BLESSED IS THE MAN THAT TRUSTETH IN HIM. A ..<..<..<..<..<Q.^g^>.>..>.>.>.. _N opinion has long prevailed, that a religious life is joylefs. The young and inexperienced are ef- pecially liable to imbibe this opinion. If it be a juft one, how fliall we perfuade them to be religious ? At their entrance on life, and at the ftage for the enjoy- ment of it, muft they be called upon to forego plea- fure ? We fuppofe not : The prefent difcourfe fhall be devoted to the removal of this groundlefs prejudice. There are indeed the pleafures of fin. Thefe muft be fhunned. But are there no other pleafures ? or none that are fuperior or equal to thefe ? Our view of religion is not taken from the cruel and frightful fuperftitions of the heathen ; nor from the monafteries of the middle ages. In our view it requires not the facrifice of humanity or of reafon : It interferes with no rational enjoym.ent : It allows us to enjoy our portion and our friends. Yea, under its regulations, the pleafures of fociety and friendfliip ; and the juft pleafures of the animal life, are beft en- joyed. 0 tafie and fee that the Lord is good, Bleffedis the man that trufieth in him. In what does the enjoyment of life, or true plea- fure confift ? Where, from what objed, is it to be fought ? The fea faith. It is not in me ; and the depth I*t6 THE HAPPINESS 01 LIFE. Jaitb, It is not with me. Neither earth nor fkies can give it. The enjoyment of life confifts not in riches, or honour, or fame, or fenfual delights, or health, or friends. With any or all of thefe, man may have his happinefs to feek, and ftill enquire, " Who will ihew '' us any good ?" He is the fubject of moral govern- ment. He feels the pains or pleafures of an accufmg or excufing confcience. This principle within him is, to his conduct as a moral agent, what the organ of vifion is to his natural actions : It is placed in his bread as a regulating power to his thoughts and aire6i:ions, to his whole conduct towards God, or man, or him- felf. Thefpirit of man is the candle of the Lord. The man who choofes and adis in oppoiition to the didlate of this rational fpirit, or attempts by any means to extin-* guilh or darken this candle of the Lord, is, in a mor- al view, guilty of like folly and madnefs, as it would be, in a natural view, to throw himfelf from a preci- pice with his eyes open ; or wilfully to fhut them, that he may not fee the danger on which he rulheth. As this is contrary to the powerful principle of felf- prefervation, common to mankind and the animal creation ; fo that is contrary to the rational and divine principle, which requires him to take care of his bet- ter part — to fave his foul alive. Shall creatures, to whom God hath given under- ftanding, and made next in rank to the angels, call evil good, and good evil F put darknefs for light, and light for darkncfs ? If the dignity of man conlifted in mere intellect, Lucifer far excels any of the human race. The dignity of an intelligent creature coniifts in the knowledge and worfhip, the refemblance and enjoyment of his Creator. All ranks of moral agents, men of all diverfity of genius and opportunities, are therefore under indifpenfible obligations to ufe their means and advantages for improvement in the know- ledge of God, and their duty to him, to one another^ and their own fouls. THE HAPPINESS OF LIFE. 177 Added to the light of nature, we have the much clearer light of revelation, to afTure us what is the good, acceptable and perfect will of God. Revela- tion only guides our feet into the way of peace. It exhib- its Jefus Chrift as the only fource of reft to the foul. No other hath the words of eternal life. The fall of man rendered it neceifary that a new foundation of religion fhould be laid, in a divine proclamation of pardon and grace to rebels. This proclamation is as life f^om the dead to a condemned linner, feniible of his condition : It offers reconciliation to enemies, a ranfom for the guilty, and brings life and immortality to light. The foul of man is of fuch capacity and duration, that it afpires after other delights than earth can give, and which endure and improve forever. Compared with thefe, every other intereft is of no value. It lelT- ens the value of any prefent good, if we know that it is ftiortlived. It heightens a prefent enjoyment, if we are perfuaded that it is lafting. Nor can any en- joyment be of much intrinfic worth, unlefs it be per- manent. The human foul, and the exercifes and en- joyments fuited to it, being the only durable part of our frame and of our blifs, what is man's higheft wif- dom and happinefs ? — the happinefs adapted to his dig- nified rank among the works of God, and in the pof- feflion of which he will be fatisfied ? When he is view- ed in a ftate of apoftacy— when it is confidered that the crown is fallen from his head, that he is obnox- ious to the judgment of God, and enquires. Where- with Jhall I come before the Lord ^ what Jhall I give for the fin of my foul ? it muft afford the ftrongeft confo- lation to be allured from the God of truth, the Father of mercies, I have found a ranfom. This ranfom, while It Jhcws man his tranfgrejfion^ delivcreth from going down to the pit. Redemption, which in one view proclaims man's fin and ihame, in another view proclaims his dignity — the great worth of his foul, which, when funk in fin and ihame, was bought with a price above 2S 178 THE HAPPINESS OF LIFE. ftlver and gold ; even the precious blood of Emmanuel, God with us, O tafte and fee that the Lord is good I We cannot exprefs or conceive the greatnefs of his condefcenfion and friendfhip, or the value of this gift of God — or the value of the foul thus redeemed. All that a man hath will he give for the ranfom of his temporal life. But the owner of a world cannot give a ranfom for the foul, any m.ore than the beggar : It called for a ranfom more precious — a ranfom of a far different kind. Learn from the boundlefs grace of God and the Re- deemer how to prize your fouls. Angels minifter for their falvation. The God of all grace expoftulates, Why will ye die ? Sinners, who have forfaken the foun- tain of living waters for broken cijierns^ can fave their fouls alive only by coming and taking freely of the waters of life, A fountain is opened for fin and uncleannefs, Chrift giveth living water to them who afk him. — the well of water which fpringeth up to everlafting life — em- blem of the pure river of water of life^ which iflueth from the throne of God and the Lamb, With the view of illuftrating and eftablifliing the truth before us, that religion is the moft pleafant and happy life, it may be ufeful to contemplate it in vari- ous lights. Firft, In the ad of doing and fufferingvj\\2.t it enjoins, religion yields fuperior fatisfaflion to any which thofe who neglect and defpife it can enjoy. It is a fource of fubftantial pleafure, as the contem- plation of natural beauty is delightful to the judges of it. It requireth labour, circumfpeclion, engagednefs and felf-denial. But men do not expect the accom- plifhment of their worldly hopes without taking pains, without encountering diiliculties. They rife up early and fit up late for the fupplies, and conveniences, and ornaments of life. The deareil connexions, and the fource of their greatell comfort, fubjedthem to great care and folicitude. Religion requires no other la- THE HAPPINESS OF LIFE. 179 hour, and no other reftraint, than is requilite to the true enjoyment, ufe and end of life — no other than a light burden. It requires that we deny our/elves^ and take up our crofs — that we keep under the body^ and bring it into fubjedion. But it does not require us to deny our reafon — unlefs it fhould be thought a denial of reafon, \\\2X faith Jiands in the power of God^ not in the wifdom of men. Such a thought we repel by obferv- ing, that the teftimony of God is greater than that of man, and claims greater regard. Tea^ let God be true^ and every man a lyar, Reafon never taught man to deny what he cannot comprehend : It never taught him to reje6l the teftimony of God, which is as clear- ly given to the book of revelation as to that of nature. Reafon requires us to accept and to afk wifdom from the Father of lights : Its province is to regulate and control our bodily appetites ; and to fupprefs vain im- aginations^ which exalt againjl the knowledge of God, Religion enjoins that we crucify the fiefh with the affec- tions and lufts — cleanfe ourf elves from all filth inefs of the flefh and fpirit. On other terms men muft be Haves, in a worfe fenfe by far than any external ftate can make them fo — felf-made Haves, the flaves of their own lufts, flaves of Satan, taken captive by him at his will. To wilh for exemption from the reftraints of reafon and confcience — to facrifice our peace and our fouls to fen- fual appetities, to the pride of life, or to mammon, is folly and madnefs. Prefent your bodies a living facri- fice^ holy, acceptable to God, If any fervice is reafona- ble and conducive to happinefs, this is. Let not fin reign in your mortal body, that you fhould obey it in the lufis thereof Their courfe is hard, who fulfil the defires of the fief J and of the mind — who walk according to the courfe of this world, according to the prince of the power of the air, the fpirit that worketh in the children of difo- bedience. The ambitious and the avaricious difquiet themfelves in vain, and travail with pain all their days. Who hath woe ? who hath forrow, if not the epicure ? 180 THE HAPPINESS OF LIFE. He who hath no rule over his ownfpirit^ is as a city broken down and without walls. The religious man is a ftran- ger to the turbulence of paflion, the fad efFeds of in- temperance, the reftlelTnefs of ambition and avarice. Outward misfortunes, difappointments, diftrefles and injuries do not deftroy or impair his inward peace. His joy is not interrupted or allayed, as that of men of the world. It is the joy of a good confcience, of the love of Godfhed abroad in his heart, of truft and confidence in God through Chrift. Whatever his outward ftate, his miiid^ Jiayed upon Gcd^ is kept i?z per- fed: peace. This peace^ which pajfeth underjianding — ; this joy of faith,, is the feal of the Spirit,, the earnefi of the heavenly inheritance, until the redemption of the purchafed poffejfion. This is union with the great fource of being, perfection and bleffednefs — the refult of con- formity to him — the privilege of thofe who are fol- lowers of God as dear children, and walk in love as the difciples of Jefus. It is their privilege to rejoice evermore — to give thanks in every thing — to be careful for nothing. As forrowful^ yet always rejoicing ; as having nothing,, yet p offering all things. The gofpel proclaims peace with God and our own confciences- — peace on earth. Any other joy than that of religion is fuper- ficial and fleeting. The wicked, becaufe they have no changes, becaufe they live without reiledion, may feem to be tranquil and happy. But there is no true peace to them. The peace of Jefus is peace which the world cannot give, nor take away — peace amidft the trou- bles of life. Bereaved of fubftance or deareft connec- tions, religion faith. The Lord gave,, and hath taken away : Blefed be his name. In prifon and chains, the fervants of Chrift pray and praife. They are refined in the furnace. A cloud of witnelTes, in all trials and temptations, have exhibited the power of religion, the bleffednefs of thofe who make God their truft — who have tafted that he is gracious. He manifefteth him- felf to them, and not unto the world. The ftranger intermeddieth not with their joy. 7HE HAPPINESS OE LIEE. 181 Would you know what the pleafures of religion are, you muft cordially embrace it : It enfures contentment in every condition, and the blefling of God on every enjoyment. Better is a little with godlinefs and con- tentment, than large polTeffions without either. The fafhion of the w^orld paffeth away. Has the godly man tribulation in the world ? He can glory in it, be- caufe he is juftified by faith, and has peace with God through Chrift, who hath overcome the world. Alfo becaufe " tribulation worketh patience, and patienc^ " experience ; and experience, hope. All things work " together for good to them who love God." The lofs of goods or friends cannot bereave them of their chief joy, their everlailing Friend. Pain or ficknefs cannot deprive them of the reft in Chrift. In the cafe of perfecution for his fake, his peace is a balance to whatever they lofe or fufter for righteoufnefs' fake. O tafte and fee that the Lord is good. Every common mercy is heightened, when viewed as coming from him whom we have chofen for our God and Father, in whom our fupreme delight is pla- ced ; who, with the unfpeakable gift of his own Son, will freely give us all things. Confidence in God will not permit us to cherifti any defires inconfiftent with peace of mind : It elevates the thoughts and affe(5lions to fpiritual and eternal objects, greater than *' eye " hath feen, or ear heard, or have entered into the " heart of man. My foul wait thou upon God ; all " my expectation is from him. My foul fliall be fatis- " fied as with marrow and fatnefs. In God is my fal- ^' vation and glory." Blefled are they who walk in the light of thy countenance, who rejoice in thy name all the day, and are exalted in thy righteoufnefs. " The " Lord God is a fun and fliield ; the Lord will give *' grace and glory ; and no good thing will he with- " hold from them that walk uprightly. They dvvxll " in thefecret place of the most high, and abide un- ^' der the iliadow of the Almighty." Events not joy- 182 THE HAPPINESS OF LIFE. ous, but grievous, conduce to the greater mortifica- tion of fin, growth in grace, clearer evidence of their iincerity, greater joy and peace in believing, and a more lively hope of eternal glory. Wherefore, Secondly, A life of religion is then moft pleafant and happy, when purfued with the greatejl engagednefs^ and the gi:eateft proficiency is made in it. In many fecular undertakings, the firfl: attempts are difficult and difcour aging ; but afilduous application 'is rewarded with fkill, facility and defired fuccefs. — Difficulties and difcouragements may peculiarly attend the firft entrance on a religious life. Thofe, who have early wandered from pious paths, have to expe(^ pe- culiar obfi:acles in returning to them. That they fhould learn to do well, after having been accuftomed to do evil, is refembled to a natural impofflbility — Not that it is abfolutely fo ; for with God all things are pof- fible. He breatheth upon dry bones ^ and they live. Thofe who are but newly reclaimed from a vicious courfe, not having the ftrength and firmnefs of confirmed virtue, are peculiarly expofed to be foiled by the af- fault of temptation. This is a weighty reafon for the early choice of religion, which prevents the difficuL ties and dangers juil mentioned, lays a foundation for greater proficiency and pleafure, in proportion to the diligence given to make fure our calling and election. Other pleafures are often purfued to excefs. The votaries thus mifs their own end. The pleafures of piety are more certain and rife higher, the more con- ftantly and ardently they are purfued. Such is the fure way to find, in our own experience, the truth of thofe words of Chriff, My joy Jhall be in you^ and your foyfoall be fulL But the ardent purfuit of fome earth- ly good lays a fure foundation for difappointment. That good may not be obtained : If obtained, it can- not afford the expected fatisfaclion : It may foon be taken away. All this diffatisfaclion and fruitlefs dif- quietude arc prevented by religion, or trufi: in God. THE HAPPINESS OF LIFE. 183 They who have given him their heart, wifli not for indul- gence in any lin. Efteeming all his precepts to be right, hating every falfe way, they go on their way re- joicing. Waiting on him they renew their ftrength ; run, and are not weary ; walk, and do not faint. Strait indeed is the gate, and narrow the way of life. The fpirit and flefh luft againft each other. Many are the fnares and allurements of the world. Great are the depths of Satan. Temptations, powerful temptations, from within and without, are inieparable from the religious life, in all ftages and circumftances of it. Thefe are owing to imperfed views and im- perfect grace. They call for conftant felf-denial and watchfulnefs, light and power from on high. Labour and faint not. For with every temptation God mak- eth a way to efcape. Fight the fight of faith, taking the whole armour of God. Endure hardnefs as good foldiers. Strive for the maftery. Lay afide every weight, and the fin that doth eafily befet you. Re- fufe no labour or felf-denial to which the Chriftian warfare may call you. If the fervice of the Captain of our falvation be not the way to affluence or v/oridly promotion — if it be no fecurity from a variety of affliftions yea, if, in fome exempt inftances, thofe who fight under his banners are, in a worldly view, the mofi: miferable of all men, let not thefe things move you. For they receive, even in the pre- fent time, an hundred fold more than the world can give or take away. They are more than conquerors in all things through him who loved them, and gave him- felf for them. His power refting on them, when they are weak, then are they ftrong. Look to the men whofe wealth is their confidence. In the midft of their fufiiciency they are in fl:raits. Thofe in power, if fupercilious and oppreflive, incur the jufi: hatred of mankind : Or, if faithful to th. ir high truft — if public benefactors, they are fubjeci to inquietudes from which other ranks are exempt; IS-& THE HAPPINESS OF LIFE: and compelled to appeal to their record on high againft human ingratitude, envy and calumny. — ' The momentary gratifications of pleafure bring laft- ing pain. But religion is a perpetual fpring of in- ward comfort, whether a man's external ftate be afflu- ent or indigent, exalted or abafed, healthful or difeaf- ed, joyous or grievous. The godly and the fmner are liable to the evils of life. Thefe evils cannot touch the fupreme good of the godly. The fmner, igno- rant of the joy of a good confcience, may yet know, from the reproaches of an evil confcience, that the pious man's choice muft be a fource of true and laft- ing pleafure. If linners cannot enjoy their outward comforts, they m.ay infer that the godly have a fure refuge and ftrong confolation in all events. What avail health, friends, affluence, fame, elevation, if the mind is reftlefs as the troubled fea ? Cares, company, amufements, may, for a time, divert reflection ; but it will return. Frequently neither bufmefs nor feftivi- ty can banifti it. Heavinefs and forrow are the end of their joy, and mingled with it. What then muft be the heavinefs and forrow, when their hones are filled with the fins of their youth ? Befide perturbations of confcience, unlawful pleafure is a fruitful fource of bodily pains and difeafes — of infaniy, poverty wretch- edness ; and not feldom of premature death. They who are given to pleafures, are always open to fnares and dangers. Finding nothing at home to gratify them — felf-reileclion being ihunned as the foe of their peace, they go abroad for thetr daily happinefs, as the beggar from door to door for his daily bread. Not knowing how to endure their own company, they cannot be prefumed to contribute much to the happi- nefs of others. To expecl a pleafant and happy life, by a departure from the path of rectitude, is as ab- furd as to prefer the devouring flames of the bramble to the fweetnefs and generous fruit of the fig-tree, the I THE HAPPINESS OF LIFE. 185 blive and the vine. Wifdoms " ways are the ways of " pleafantnefs, and all her paths are peace.* Thirdly, a religious life is joyful in the review, " The work of righteoufnefs is peace ; and the effect " of righteoufnefs is quietnefs and affurance for ever. " This is our rejoicing, the teftimony of confcience, " that in fimplicity and godly fincerity, not with flefli- " ly wifdom, but by the grace of God, we have had " our converfation in the world.'* When the irreli- gious reflect on the paft, their hearts reproach them; Any peace they have is owing to want of reflexion— pains taken to corrupt and bribe the moral judgment. Sometimes, notwithftanding all their attempts, the force of confcience is fo powerful, that neither compa- ny, nor luft, nor feftivity can ftifle it : Its upbraidings arreft them amidft their carnal mirth — and fometimes will not fuffer them to deep. A pious man, on the contrary, far from wifliing to fly from his own reflections, looks back with comfort. / have fought a good fight ^ I have kept the faith, I know * " You fay, Religion demands of us a fucceffion of fervices, from which you are exempted. But, O ye votaries of the world, let us examine your claims, and fee wherein your pre-eminence appears. Have you then no fervices to render ? Think of YOUR privations, and facrifices and fubmiflions ; think of the numerous and arbitrary laws you have to obey; the laws of opinion, the laws of cuftom, the laws of extravagance, the laws of folly. Yes ; I fometimes think, if reli- gion were to rec(uirc of me fuch duties as the world impofes upon its enflaved followers ; if it required me to turn day Into night, and deprived me of feafon- able repofe; if it required me to embrace Indecent and injurious fafhions, and to expofe at once my modefty and my health ; if it required me to adopt cxpenfive modes of life, which devoured my fubllance, and involved me in pecuniary dif-- grace ; if it required me to fpend my evenings from home, and to refign domef- tic enjoyments to rove from one infipid amufement to another ; if it required mc to give up all that is eafy, and fimple, and na:ural, for ceremonies, vifits and crowds, where al) is artificial, ftudied and forced; if It required me to convert my dwelling into the confufton and diforder of a rout ; to ftoop to the abfurditles of a mafquerade ; to hazard my own life and the life of a fellow creature, be- taufe I had received an offence, perhaps unintentionally given, and allowed me not the choice of a refufal ; then I ihould conceive a difguft ; then I {hould long to emancipate myfeif from fuch capricious defpotifm ; I Ihould figh for liberty ; for what liberty could I enjoy, while conipelled to fubmit to what is unreafonable and foolifli, to what is dlfhonourable snd Ihameful, to what is injurious and r«inous .' But remember, ye followers of the vain world, thefe are the commands you obey; thefe are the fervices you render.*' Jay's Sermens, p. 448, 449, 24 186 THE HAPt>INESS OF LIFE, iv/jom I have believed. What he hath done and fufFered in life, has been in obedience to the will of God — in imitation of the Saviour s pattern, and through Chrift ftrengthening him. The God and Father of our Lord Jefus Chrift is in him a reconciled God — the great Re- deemer is his friend. Is peace with God, through an atoning and interceding Mediator, and peace in our own breafts, to be exchanged for fublunary, traniient joys r for filver and gold ? for the kingdoms and glory of this world ? The Chriftian has a treafure in all things. The worlds and life^^ and deaths ihi?igs prefent and to come are his. O tafte and fee that the Lord is good. Fourthly, A religious life lays a foundation for ajcij- ful death. The wifdom or folly of any courfe or purfuit may be eftimated by a contemplation of the iiTue. What is the ilTue of a life of pleafure ? Endlefs pain. We no fooner read of the death of a fenfualift, than we find that he lifted up his eyes in torments. He had received all his good things in this life ; and a great gulf is fix- ed between an impenitent in hell and the joys of hea- ven. What is the ilTue of the mifer*s life ? He carries nothing away with him. He has laid up no treafure, he has no portion, in a better world. Cankered filver and gold cannot profit in the day of wrath, " Thou fool, this " night lliall thy foul be required of thee. Then whofe " fliall thofe things be which thou haft hoarded ? So is " he who layeth up treafure for himfelf, and is not " rich towards God." What is the iffue of worldly ambition, the pride of life ? Shame and everlafting contempt, Man who is in honour^ and underjlandeth 710 1^ is like the beajls thai perifh. Remark, on the other hand, the iffue of the life of the perfecl and upright man. 'The end of that man is peace, " To them who, " by patience in well-doing, feek for glory, honour and " immortality, eternal life — a crown of glory which *' fadeth not away — treafures where no thief approach- " eth nor moth corrupt eth ; durable riches — rivers THE HAPPINESS OF LIFE. 18*7 " of ^' unmingled, unfailing " pleafures." Are any fufferings of the prefent life worthy to be compared with the glory to be revealed ? When we fpeak of an happy death, it proceeds upon the fuppofition of having lived and died to the Lord. Shall it be faid that fuch a life is not an happy one ? What is happinefs, if peace always^ and by all means ^ is not ? if contentment, in whatever ftate we are, is not ? if joy unfpeakable and hope fure and ftedfaft is not ? Are fuch peace, contentment, joy and hope to be found without religion ? If no inftance of the kind can be produced, you muft acknowledge that religion has the only claim to thefe bleiTed fruits. Yea, finners them- felves being judges, a religious life is the moft happy, if we take the end of it into confideration. For it is the univerfal prayer of finners. Let me die the death of the righteous. " Delight thyfelf in the Lord ; and he fhall give *' thee the defires of thy heart." He will guide you by his counfel through life — refolve your doubts — lead you in a lafe and plain path — guard you againft the error of the wicked, whofe way is as darknefs — and caufe your path to fliine more and more. It is an high privilege to have him for our counfellor, who is light, and in whom is no darknefs at all. By his light we may walk through darknefs. In whatever myftery his providence may be involved, his children look for- ward to the period when this myftery yZ?<r/// hefiniflded-— when in his light xh^j /ball fee light. In the multitude of thoughts which they have for themfelves, for their coun- try, for the church, for the caufe of truth, his comforts delight their fouls. They reft affured of the final triumph of truth and righteoufnefs. " Light is fown for the " righteous, and gladnefs for the upright in heart." Bleffed are they, to whofe morning of life can be ap- plied. Thou art the guide of my youth. Man is born to trouble. The friends of God and his Son bear the troubles of life with a compofure to 188 THE HAPPINESS OF LIFE, which the wicked are ftrangers. God is the fupportei* and comforter of his faints, their prefent help in trouble^ their refuge and Jirength — their defence againft the foes of their fouls — beyond comparifon the moft dangerous foes. "This is the victory which overcometh the *' world, even our faith. If God be for us, who can be " againft us ?" Chriftians can " count it all joy, when " they fall into divers temptations ; knowing this, " that the trial of th^ir faith worketh patience ;'* and that God hath promifed to them who love him, and endure temptation as a proof of their love, that they fhall receive the crown of life. It is an honour, a privilege, to fuffer as a Chriftian, fupported by the peace of Jefus, by confcious integrity, and the affur- ance of a great recqmpence of reward. It being his hea- venly Father'* s good pie afure to give him the kingdo?n^ no- thing needful or beft will be withheld. The God of his hope is the beft judge what is needful or beft. God is at his right hand in all difficulties and perplexities, dangers and fears, changes and forrows ; fo that he fhall never be moved. " I have fet the Lord always " before me. My heart is glad, and my glory rejoiceth. " Though I walk through the valley of the fliadow of " death, I will fear no evil ; for thou art with me ; " thy rod ancl thy ftaff they comfort me. As for me, " I ihall behold thy face in righteoufnefs ; I fhall be fa- " tisfied, when I av/ake, with thy Ukenefs." Religion fets before us the way of life, and the way of death. She is juftified of her children. If it is not wifdom to choofe life, produce your caufe^ faith the Lord; bring forth your fir ong reafons to iuftify your refufal of the good part which fhall never be taken away — your unwillingnefs to come to Chrifl, that you might have life ; your obiections to his terms, who is the way, the truth, and the life — your excufes and delays — your halting between two opinions — your preference of va- nity and vexation to fubftantial and lafting happinefs — y6ur preference of death to Hfe. THE HAPPINESS OF LIFE. 189 The foe, who takes from us our outward enjoy- merits and our peace, and who proceeds to torture and even kill the body, is not fo bitter a foe as thofe are to themfelves, who hate the Hght of truth, and deftroy their own fouls — defpife the peace of God, the inher- itance incorruptible and undefiled, " Peace of mind ^' was the great thing, to which all the philofophy and " wifdom of the world ever fought to bring men. No " man in his wits would fubmit tq perpetual licknefs " and pain for the fake of gaining a great fortune ; and " yet no difeafe in the world is, for the fharpnefs of it, ^' comparable to the lling of a guilty mind ;" as " no " pleafure is comparable to that of a good confcience." The good man Jhall be fatisfied from himfelf. Who ever repented their choice of true religion ? or that they chofe it in their youth ? My young hearers, would you be wife for yourfelves ? then make early choice of God and Chrift. Would you be wife for foul and body, for time ^nd eternity ? then begin life in the fear of the Lord. Be in his fear all your life long. Thus you w\\\.fp end your years in pleafure. It will be well with you here and for ever. You " delire life " that you may fee good." For the attainment of this end, the true courfe is that recommended in fome following verles of the context. " Keep thy tongue " from evil, and thy lips from fpeaking guile ; depart '' from evil, and do good ; feek peace, and purfue it. " The eyes of the Lord are over the righteous, and " his ears are open unto their cry.'* By poftponing re- ligion, you abridge yourfelves of the pleafures of con- templation and love — the pleafures of an approving heart — the pleafures of hope, which fprings immortal in the foul, and enables the fubjecb of it to fnifh his courfe with joy. Neglecting religion in the morning of your days, what heart will you have to it in the even- ing of them ? Many have mourned at the laft, that they hated inftrudion, and defpifed reproof in their youth : AVhat a review, at the end of life, have thofe 190 THE HAPPINESS OF LIFE. who wafte and abufe its golden period ? But what pleal- ure to reflect, when the days arrive, in which earthly delights, or the reliih to them, depart, that a religious courfe was early embraced ? O tafte and fee that the Lord is good. BlelTed is the man that trufteth in him. Does it not appear, that a religious life is very far from being joylefs ? Who but the men of piety rejoice and are glad all their days ? In proportion as they prefs toward the mark for the prize of their high calling, they go on their way rejoicing. The ungodly are not fo. In league with death, at agreement with hell, they are wearied in the multitude of their counfels. The way that feemeth right to them, is no other than the way to hell. Beware left you imbibe early prejudices againft the beft courfe of life — the paths of righteoufnefs and peace. The wifdom from above is an invitation to per- fect purity and freedom, peace and joy — to perfect love ^ which cajieth out fear : It guards againft innumerable evils, and fupports under fuch as are unavoidable : It turns forrow into an occaiion of joy : It is light in dark- nefs : It takes away the fting of death. Would to God that all were perfuaded cordially to embrace this hea- venly wifdom — the wifdom of the juft. The earlier it is embraced the better — greater peace — more fure hope. The friend, with whom we have taken fweet coun- fel, to whom our obligations are the greateft, is often in our thoughts. Would you prove unmindful of //^^^ friend, who is " not far from every one of us ? in '- whom we live, and move, and have our being ? who " givetli us all things richly to enjoy ?'' Inftead of think- ino; of him with awe and reverence, sfratitude and complacency, would you banifh him from your minds r From him all your delights come, even every good and perfect gift. And is he yet un amiable ? Is there no pleafure in a fenfe of his ipccial love ? in the joy of bis fahation ? Would you fay to him, and his friends. THE HAPPINESS OF LIFE. 1^1 the excellent of the earth. Depart from us? We hope better things of you. Acquaint now thyfelf with him^ and be at peace : Hereby good Jhall come unto thee. Reli- gion is the employment of our nobleft powers, and the fource of the higheft pleafures of which we are capa- ble— pleafures durable and ever improving. It is a well of water fpringing up to everlq/iing Ufe. SERMON XIII. THE STANDARD OF HONOUR. M PROVERBS, iii. 25. THE WISE SHALL INHERIT GLORY. ..<..<..<..<Q^Q>..>.>.>.. Y prefent delign is to difcufs and improve this obfervation, That religion is the high eft honour, — Other llandards have been fet up and reforted to. I will attempt to fhew you that they are falfe ftandards — that you will then honour yourfelves, and then only^ when you ftiew refped to religion, by preferring to all praife the honour that cometh from God. To difcern and purfue this as the true dignity and glory of man, will peculiarly commend thofe who are in the morn- ing of life, and to whom we look to fupport the caufe of religion in time to come. In a courfe of fermons to them, it is proper that religion be Ihewn to be hon- ourable in itfelf, and the way to honour and glory. Shall it be taken for granted, that religion debafes man ? — that it is fuited only to a few ignoble, grovel- ing fpirits ; fuch as cannot rife above vulgar prejudi- ces— bigots of a narrow education ? Have perfons of genius, of enlarged minds and improved education, difcovered and proved that it merits contempt rather than reverence ? Do fuch as are in reputation for wifdom and honour, think lightly of it ? and would mankind be better without it ? We hope to fhew yon that fuch fentiments are wholly unfounded — that the defpifers of religion are infamous, and thofe who hon- 25 194 THE STANDARD OF HONOUR. our it are honourable, whatever their age, talents, or rank in life. " Exalt her, and fhe fliall promote thee : " She ihall bring thee to honour, when thou doft em- " brace her. She fliall give to thine head an orna- ^' ment of grace ; a crown of glory fliall fhe deliver " to thee. The wifejhall inherit glory'' Glory and wifdom are conneded, as fliame and folly are in the other claufe of the verfe. Shame Jhall be the promotion of fools. In the eighth chapter of this book, wifdom is rep- refented as a perfon of diftinguiflied excellence and dignity, " fet up from everlafting, brought up with'* the Creator of the world, " daily his delight, rejoic- " ing always before him — rejoicing alfo in the habita- " ble part of his earth, and whofe delights were with " the fons of men." This defcription hath been gen- erally applied to Chrift, " the wifdom of God-^ — the " Word who was in the beginning with God ; who " was made flefh, and dwelt among us, full of grace " and truth — in whom are hid all the treafures of " wifdom and knowledge ;" and who declared, Jf any manfer^e me^ him will my Father honour. Thefe words of the Saviour are fimilar in import to thofe of the text. The wife fhall inherit glory. The fervants of Chrift are wife to falvation : They are the children of wifdom, however fcorned by the men of the world, whofe wifdom is fooliflinefs with God, as his is fool- iftmefs with them. A capacity for religion and its rewards is the glory of intelligent beings — Dependent creatures, (as all cre- ated intelligences are) owe fubmiflion, gratitude and fupreme homage to the Lord of all. Giving him this glory due to his name, they acl up to their rank in the creation. Their noble faculties are exercifed, are delighted, in the furvey of his works, which pro- claim his wifdom, power and Godhead, and declare his glory. Thrones and dominions, principalities and powers, fuperior beings of every order in heaven, caft THE STANDARD OF HONOUR. 195 tkeir crowns before the throne of the eternal King, and, with veiled faces, worfliip him in whofe fight the ftars are not clean. They need no ftimulus to this fervice. They reft not from it day or night. In ever bleffing they are ever bleft. " The Lord hath prepar- " ed his throne in the heavens ; and his kingdom rul- " eth over all. Blefs the Lord, ye his angels, that ex- " eel in ftrength, that do his commandments, hearken* " ing to the voice of his word, Blefs ye the Lord, all " ye his hofts ; ye minifters of his, who do his will," not only in heaven but in earth ; ye " eyes of the " Lord, that run to and fro, and encamp round them " who fear him." This honour have the bleffed an- gels : They know no other. They have not a wifh nor a thought but in fubferviency to his pleafure. The alacrity with which they execute it, fhews that they place their glory and happinefs in an entire con- formity and fubmiffion to him. The glory of man's innocent ftate confifted in the fame thing. God created him in his image, next in rank to the angels, and crowned him with glory and hon- our. Diftinguifhed from the lower animals in the ex- cellence of his foul, what could conftitute his true dig- nity ? what could be the part of wifdom for him, but to continue obedient to God, who had put fuch a dif- tinclion upon him? Among the great and marvel- lous works of God, which we behold, the moft mar- vellous is the union of an immortal mind with an ani- mal body. The crown fell from man, when the fu- periority of his mind yielded to the indulgence of ap- petite— when he was feduced, by the vileft being in the univerfe, to break the covenant of his God. Then was his glory turned into fhame. Then was he troubled, as VvtII he might be, at the prefence of his Maker. Confufion fucceeded to confidence. He meditated nothing but terror. He had believed the deceiver : he had coveted forbidden knowledge. Behold the confequence. He attempted to fly from HIM who fillcth immenfity. Fig-leaves were thought 196 THE STANDARD OF HONOUR. a covering for nakednefs. By his offence he loft para-* dife ; the ground was curfed for his fake. He was doomed to get his bread in the fweat of his face ; and the forrow of his partner, who was firft in the tranf- greflion, was greatly multiphed ; and both were doom- ed to return to duft» You fee the fad fruit of the firft defire of forbid- den knowledge. Forbidden fruit, it was imagined, might make man wife : It appeared pleafant to the eyes. Whence had it this appearance ? Satan had firft blinded the eyes of our progenitors. He fuggefted, and his fuggeftion was admitted, Te Jhall be as gods. Here is the fource of our fliame. Hence the origin of evil. If the progenitors, who brought fin, forrow and death into the world, who have entailed fuch mife- ries on their race, that man who is born of a woman is of few days and full of trouble — if they were wife, and purfued the path of glory, then was their tempter wife. Then did he alfo afpire to juft glory, when he headed a rebeUion in heaven* " How art " thou fallen from heaven, O Lucifer, fon of the " morning ! — For thou haft faid in thy heart, I wil) *' exalt my throne above the throne of God — I will " be like the most high. The angels, who kept not *' their firft eftate, but left their own habitation, he " hath referved in everlafting chains under darknefs, " unto the judgment of the great day." r Endowed with a foul capable of endlefs improve- ment in the knowledge and refemblance of God, man's glory muft confift in the honour which comes from him. His judgment is according to truth. Com- pared with this it is a fmall thing to be judged of man's judgment. With him we have to do. To him every one of us muft give account. If you fpeak of honour, it is proper to afli, In whofe opinion ? You anfwer. In the opinion of good judges. Who then is fo good a judge as the only wife God ? the bleffed and fupreme Potentate ? To be approved ITHE STANDARD OF HONOURi 197 i?f him — to be of that number whom, he will honour^ you muft be truly religious. This is the only true wifdom. And our fubjed fpeaks of a glory which the wife Ihall inherit. It is difhonourable to be a Jla've, To whom then fhall this appellation be applied ? Not to thofe who are in bondage for life — in the moft cruel bondage to fuch as trade in the fouls of men^ as in herds of cattle. This outward bondage, whatever its tendency, does not neceffarily bind the powers of the foul. The foul may, notwithftanding, enjoy the nobleft freedom, the glorious liberty ofthefons of God. The fame may be faid of the captive and prifoner in chains. And if fo, they have a glory fuperior to what thofe can boaft, who bring them into bondage, and detain them in fervitude. If the dominion over their bodies has no other effe6l upon the foul than to difplay to better ad- vantage their fortitude, and other virtues which wrongful fufferings call forth, they difplay a greatnefs, which all muft admire ; but which the authors of their fufferings would by no means difplay upon a change of circumftances. They are another fet of men whom we pronounce to be vile and contemptible flaves — deftitute of the principle of true honour, and deferving of the greateft reproach. We mean the men Vv^ho make themfelvcs Haves. Neither men nor devils can make fuch Haves as thefe. They are made by their own choice. The Have of paffion, appetite, luft, fafliion, opinion, is a felf-made flave, " He that has no rule over his own •' fpirit is as a city broken down, and without walls," expofed to every foe that would divide the fpoiL The epicure, a ftranger to every enjoyment but fenfu- al, is funk to a level with the beafts that perifli. He glories in his fhame. The miferies and dilhonour of the flave of luft need not be mentioned : He fubverts all focial order and happinefs. The dilhonour is not confined to himfelf ; It involves the ruin of thofa 198 THE STANDARD OF HONOUR. with whom his illicit intercourfe is kept up, and the difgrace of their connections. The licentious may boall: of liberty. But liberty, unreftrained by law, is the liberty of a thief, and a robber. It is faid indeed that there is honour among fuch — honour which but very few will envy. When the fruits of induftry and talents are claimed as common property — ^when the idle, the ignorant and clamorous obtain the honours and emoluments purchafed by diligence, knowledge and modeft worth, civilization is exchanged for bar- barifm, and every incentive to ufeful and honourable purfuits extinguifhed. Merit is degraded. Folly and demerit are elevated. When fuch is the ftate of fo- ciety, the p oft of honour is a private fiation. The flave of amufement is a flave to frivolity and inlignificance, a confumer of time, an incumbrance and nuifance to the community ; and, with an ardent paf- iion for pleafure, feeks reft, but finds none. This is not honourable, but opprobrious, to any character. If true glory has any folid foundation, fafliion and general opinion cannot be the ftandard of it ; for no- thino- is more chano'eable than thefe. Granting then that there is no glory m the domm- ion of paffion, appetite, luft, amufement, fafliion and prevailing opinion, take a view of their oppoiites, and fee if they lead in the path of glory. " He that is flow to anger is better than the mighty; " and he that ruleth his fpirit than he that taketh a " city." All mankind will agree in this fentiment, thofe only excepted who are the fport of paflion. Nor can there be any other difference of fentiment in regard to the government of appetite. He who is fober and temperate in all tilings, keeping under his body and bringing it into fubjedion, enjoys himfelf, and is held in reputation — at leaft fo far — -Very differ-^ ent from him, in whom the law in the members con- trols the law in the mind, bringing him into cap- tivitv. THE STANDARD OF HONOUR. 199 The fame holds true with refpedl to the reftraint of luft. He who " poffeffeth his vefTel in fanclification " and honour"* — whofe care it is to ^' crucify the " flefh, with the afFedions and lufts" — who " keeps " himfelf unfpotted from the world," ads as becomes a rational creature, who is under law to God. Sin does not reign in his mortal body : He does not obey it in the lulls thereof No fruit but ihame refults from the indulgence of them. If there is no dignity in the prevailing love of pleaf- ures, in dwelling carelefsly, in following reigning cuf- tom or opinion, however mutable, there may be dig- nity in attention to ufeful and improving purfuits ; in not being conformed to the world, whereinfoever it would enfnare the foul, and feduce us from what we owe to ourfelves as intelligent creatures, who have life and immortality fet before us — who have other and fu- perior concerns to mind than a prefent convenience, advantage or intereft. Further ; what glory is there in hoarding up riches^ and fetting the heart upon them ? — in prefuming that our houfes fhall continue for ever ? that neither we nor our treafures ihall fee corruption ? " Be not thou " afraid when one is made rich, when the glory of his " houfe is increafed. For riches take wing and flee ^' away.*' When they change their owners, the many friends, who had gathered round their former poffefl- ors, defert them, and go over to the new holders. When the rich man "dieth, he fhall carry nothing " away : His glory fhall not defcend after him." Nor doth he know whether a wife man or a fool fhall be his heir. " He difquieteth himfelf in vain. He heap- eth up riches" with great care and pains, and knoweth not who Jh all gather them. This is his folly. Like Jheep are they laid in the grave. It is more wife and honour- able to lay up treafures in heaven. Thefe treafures are durable and fatisfying, fubjecl to no decay or difafler. The " rich in faith are heirs to a kingdom," however 20O THE STANDARD OF HONOUR. poor in this world. The " rich in good works lay up " in ftore for themfelves a good foundation againft the '^ time to come." God honoureth them, by regarding them as his almoners. " He who hath pity upon the " poor, lendeth unto the Lord ; and that which he "^ hath given, will he pay him again." The Redeemer and the Judge of the world will, at the great day, re- ward charitable deeds, fhewn to the proper objects, and from worthy motives, as done to himfelf. " Come, " ye bleffed of my Father, inherit the kingdom pre- ^ pared for you. When thou doeft thine alms, do *' not found a trumpet before thee — that thou mayefl " have glory of men — But when thou doeft alms, let " not thy left hand know what thy right hand doeth : " That thine alms may be in fecret : And thy Father " who feeth in fecret, himfelf Ihall reward thee " openly." Again, will you call the pride of life true glory ? We will take a fhort view of the pride of exterior magnifi- cence— the pride of conqueft — the pride of fuicide and duelling — -the pride of genius and talents, conne6ted with the defire of fame. Firft, the pride of exterior magnificence. If exterior fplendour be accompanied with no greatnefs of mind, it can but render the pofTelTor more confpicuoufly ridiculous. Inftances of this kind will at once occur to every obferver. Outward circumftances confer no dig- nity, where there was none before. Perfons reiiding in fuperb edifices, clothed in purple, faring fumptu- ouily, having numerous fervants in their train, are %vont to be gazed at by the unthinking. They are flattered from fecular views, and becaufe they are fit fubjects. They may yet be the meaneft of men. Their flatterers hold them in contempt. You may find, in the moft private walks of life, numbers who would dignify a confpicuous ftation — who would know the beft ule of an affluence — who would difperfe and give to the poor, from no motives of vanity. The poor man^$ *jjifdo7n is apt to be clcfpifed. THE STANDARD OF HONOUR, 201 Solomon, in all his glory, never appeared fo dignifi. ed, as when he fell on his knees, and poured out this prayer before the Fountain of wifdom, the giver of every good and perfect gift : " O Lord my God, thou " haft made thy fervant king inftead of David my fa- " ther ; and I am but a little child : I know not how " to go out, or come in. And thy fervant is in the " midft of thy people which thou haft chofen, a great " people — Give therefore they fervant an underftand- " ing heart, to judge thy people, that I may difcern " between good and bad." A greater than Solomon came not to he minijlered unto^ but to mintftery and gave his life a ranfomfor many. He appeared with no marks of exterior greatnefs : He had not where to lay his head ; He was defpifed and rejeBed of men. Yet he was fuch a friend and benefador as the world never faw before, nor ever will again, until he fhall come in his glory, with all the holy angels for his attendants. He taught his dif- ciples, " Whofoever will be chief among you, let him " be your fervant." Secondly, Of the pride of conqueji. Here you fee thofe, who Ihould be God's minifters of good to mankind, laying wafte the earth, filUng it with violence and blood. They who place their glory in the exteniion of their dominions, are fcrupulous of no means to ac- comphfli their object. Aduated by the fame fpirit, from Nimrod th€ mighty hunter of men down to the prefent GalHcan chief, they have been as roaring lions and ranging hears. They have made the wide dominions of the earth mountains of prey. Obferve the felf-com- placency and arrogancy oione^ as a juft fpecimen of the temper and character of all afpirers to glory of this fort : " Is not this great Babylon that I have built for " the houfe of the kingdom, by the might of my pow- " er, and for the honour of my majefty ?" For this he was fent a grazing with the beafts of the field. From his degradation take your opinion of fuch glory, ac- quired by fuch means. For thus it is that pride goeth 26 202 TftE STANDARD OF HONOUR. before deJlruBion^ and an haughty fpirit before a fait* " Knowefl; thou not this of old ; that the triumphing " of the wicked is fhort, and the joy of the hypocrite " is but for a moment ? Though his excellency mount " up to the heavens, and his head reach unto the " clouds ; yet he fhall perifh for ever, like his own *' dung ; they who have feen him fhall fay, "Where is " he ?" Let us comfort ourfelves with thefe words : lie %vh9 is higher than the higheji regardeth. Thirdly, There is the pride of the diielliji indfuicide. The duellift has fet up this ftandard of bravery and glory, that he will be his own judge of any perfonal affront, whether real or prefumed; and that the flight- eft fhall not be atoned for, but by putting at hazard his own life, as well as the life of the perfon offering the fuppofed indignity. That is, he will commit deliberate murder, and compel the other to do it. For in the eye of heaven, the challenger, and he who accepts a challenge, are both murderers. If either falls in the rencounter, the furviver, doubtlefs, ought to be put to death by the powers that be. What of glory then is there in deliberate murder ? that is, in a liability to the juft fentence of being fufpended on a gibbet ? Du- elling is the death of friendfhip, and fubverfive of all government : It is recurring to an abfolute ftate of na- ture. Is this opprobrium of humanity more honour- able than a ftate of fociety and order ? What proof of valour is there in duelling ? Many a coward has been engaged in this way. As to filicide^ the only honour this can claim is that of the daftardly foldier, who deferts the poft of danger afligned him by his general. We mentioned, fourthly, the pride of genius and talehts^ connected with the defire of fa?ne. By this we mean feeking glory of men, regardlefs of his ap- probation and glory who giveth us our talents, and affords us all our advantages. In this we include the indulgence of vain imaginations, and high things THE STANDARD OF HONOUR. 203; which exalt againft the knowledge of God, in oppo- fition to the deiign of " the weapons of our warfare," which " bring into captivity every thought to the obe- " dience of Chrift/' This kind of pride is peculiarly to fall into the condemnation of the devil. Can there be greater difgrace, than to be led captive by him at his will ^ to give hi?n the direction and ufe of the talents received from God ? The fpirits of darknefs were once angels of light— among the 7norjiing flars^ who fang together and fhouted for joy round the throne of glory. Their prefent degradation and infamy moft forcibly evince, that the creature's honour confifts not in the mere fplendour of talents ; but in the right ufe of them — in honouring and humbly ferving the Father of fpirits. No man's talents can be funk, becaufe he has a fupreme reverence of the great God, and of his only begotten Son : This mull aid and elevate his tal- ents : It will call them forth on every occafion, in all places and circumftances, in every relation he may fuftain. His abilities and acquirem.ents will otherwife be perverted to the bafeft purpofes. Talents without virtue, far from having a claim to refpe^l, are to be detefted as the depths of Satan, The wifdom and pu- rity, benevolence, humility and fervour of Gabriel are a worthy pattern for us to praife