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JAMES BOWERS, ) OF FRAMINGHAM, (MAss.) ae religion and undefiled before God and the Father, is this: to visit the fatherless lows im theix affliction ; and to keep himself unspotted from the workle/ames. ee 6S HALLOWELL: PRINTED BY S. on GILMAN, gents | Ld Wile se b) ~*~ ) ‘ll sf iio “ , iMieecieg deri? ty) oa a ie Ge i ' r tN paler if a i x Pe 4 ‘ » ’ P 0) OO eR Sine tae h 4 r] a fi d rai f {e 4 i D | ' ‘ + us j Las isan Bh De tipi vo Tim ee ’ . - ‘Massy Find [ ' j y a ; ’ 5 ho 2 gree 4 aU : , , \ “i ’ i ; Fr jae ( 4 i, tam oy e eS pa \ Pe i vee | Oe WG ‘oS Kibo i‘ «te ee et ae *) FRWES 282 be’ chen . 9 ee. -— 1, f/ = ae A Me ee aay 0 VCO +, 0b O12) dha CONTENTS. Denying all ungodliness and worldly lusts, we should live sober- ly, righteously and godly in this present world ; looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ. SERMON II.—Maruew 7. 12. All things whatsoever ye would that men should do unto you, do ye even so unto them ; for this is the law and the prophets. SERMON TIf-—Psatm 33. 15. He fashioneth their hearts alike. SERMON IV.—Noumprrrs 23. 10. Let me die the death of the righteous, and let my last end be like ea SERMON V.—Psatx 9. 20. Put them in fear, O Lord, that the heathen may know, them- selyes to be but men, SERMON VI.—Maruew 5. 4. Biessed are they that mourn, for they shall be comforted. SERMON VIT.—Purtrirrans 4. 8. Finally brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good re- port; if there be any virtue, and if there be any praise, think on these things. SERMON VIII.—Eccrzstastzs 12. 1—8. Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, ' Thave no pleasure in them: while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after P227185 bet hes fed i OF iv CONTENTS. the rain. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders shall cease because they are few, and those that look out at the windows be darkened, and the doors shall be shut in the streets ; when the sound of the grinding is low; and he shall rise up at the voice of the bird, and all thejdaughters of music shall be brought low: also when they sball be afraid of that which is high, and fear shall be in the way; and the almond tree shall flourish, and the grasshopper shall be a burden ; and desire shall fail, because man goeth to his long home, and the mourners go about the streets. Or ever the silver cord is loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel be broken at the cistern: Then shall the dust return to the earth as it was, and the spirit shall return unte God, who gave it. SERMON IX.—Romays 12. 8. He that giveth, let him do it with simplicity. SERMON X.—Maruew 5. 12. Rejoice and be exceeding glad, for great is your reward in heaven. % SERMON XI.—MartuHeEw 5. 38—42, Ye have heard that it hath been said, an eye jfor an eye and a tooth for a tooth. Rut I say unto you, that-ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also. And, if any man will sue thee at the law and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to goamile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee, turn not thou away. " , SERMON XII.—2 Kines 20. 1. Thou shalt die and not live. a SERMON XIII.—1 Trmoray 4. 8: Having promise of the life that now is. SERMON XIV.—Proverss 5. 17. Her ways are ways of pleasantness, and all her paths are peace. — ty SERMON XV.—Joun 17. 16. ~ They are not of the world, even as 1am not of the world. SERMON XVI.—Aots 24. 25. And as he reasoned of righteousness, temperance and judgment to come, Felix trembled. ' oe CONTENTS. v _ SERMON XViI.—Puizirprans 3. 20. For our conversation is in heaven. Y oe SERMON XVIII.—1 Kines 19. 11, 12. * And behold the Lord. passed> by, and a great and strong wind rent the mountains, and break in pieces the rocks before the Lord ; but the Lord was not in the wind: and after the wind, an earth- quake; but the Lord was not in the earthquake: and after the earthquake, a fire; but the Lord was not in the fire: and after the fire, a still, small voice. SERMON XIX.—Jamezs 1. 22. . Be ye doers of the word and not hearers only, deceiving your own selves. SERMON XK.—Joun 4. 23. The Father seeketh such to worship him. SERMON XXI.—2 Timoray 1. 10. Who hath abolished death and brought life and immortality to light, through the gospel. SERMON XXII.—1 Tuessatonrans 5. 17, Pray without ceasing. © Y SERMON XXIII.—Psaxm 42. 5. Why art thou cast down, O my soul? and why art thou disqui- eted within me ? SERMON XXIV.—Jupcrs 12. 6. Then said they unto him, Say now Shibboleth; and he said Sibboleth ; for he could not frame to pronounce it right. SERMON XXV.—Romans 3. 1, 2. _ What advantage then hath the Jew, or what profit is there of circumcision ? Much every way; chiefly, because that unte them were committed the oracles of God. ye 3 Tess lien Derk one bb bay sak v f 7 # ae the! SERMONS. SERMON I.—Tirus 2. 12, 1S. * Denying all ungodliness and worldly lusts, we should live so- berly, righteously and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.” IT is the proper scope of public, evangelical instruc- tion, to testify and publish that grace of God, which teacheth us denying ungodliness and worldly lusts; to live soberly, righteously and godly. In these familiar, perspicuous terms, the text exhibits acompend of the moral system of the gospel. ‘The passage presents, at the same time, a profitable and fruitful subject of relig- ious and moral discussion, in a just distinction of the personal, the social and the devotional obligations. The personal duties designated by sobriety, comprize our attention to our moral state individually considered : that we cultivate our intellectual and moral powers; that we seek to improve and refine our moral taste; that we cherish and confirm in ourselves the love of truth and goodness, of benevolence. and piety ; that we pre- serve a due temperance and moderation in all our ani- mal pleasures, exercising a sober and steady discipline over our passions; and that we become exemplars of industry, economy, humility, acquiescence, and pru- dence. 8 SERMON I. The social obligations require us to be actively ben- evolent, charitable and compassionate towards our fel- low men; to be instant and constant in deeds of benefi- ! cence and labors of love ; to be just, equitable, candid, inoffensive, and peaceable ; forbearing all infringement of the rights, injury to the person, or violation of the fame or property of our neighbors. Again, the devotional obligations comprehend those duties or devoirs, which arise out of our immediate re- lation to God: that we worship, that we supplicate, that we love and honor Him; that we confide in Him, confess ourselves before Him, thank Him for His’ ben- efits, adore Him for His excellence, and praise Him for His mighty works. ’ Of that excellent system of divine, social and person- al virtue promulgated by christianity, these are the dis- tinctive outlines. Not however but there is a general _ connection, dependence and subserviency among all the virtues, in regard to their object, their joc irene and their influence. cpl To the excellency of this system, as a model and rule for the direction of life, the enemies of our religion have, in every age, borne honorable testimony. They sil pay homage to the benign and felicitating spirit, which pervades and inspires it, while they deny the celestial origin, whence it proceeded and reject the attestations on which its authority is rested. The gospel moral, in a ‘me its purity and simplicity, its perspicuity, consistency |. and sublimity, confessedly surpasses the combined ef- forts of the most renowned heathen legislators, sages SERMON I. v and moralists. But its highest superiority consists in the greatness and sublimity of the motives by which it engages atteution and interests the affections. The systems of the ancients, while corrupt oftentimes in the precepts they enjoined, were always defective in the motives which urged and enforced those precepts. And even the old testament revelations were, (so to speak) comparatively defective, as will be obvious by a reference to the writings of Moses and the prophets. The promises were “length of days, riches and honor.” Long life and temporal prosperity are proposed as the principal inducements to obedience. And very ob- scure are the intimations of a happy existence after death, as a common reward of humble, unprivileged, persevering virtue and piety. It is in this precise arti- cle, that the religion of the gospel displays an unparal- leled trait of excellence. By the awful realities of an invisible, everlasting state, the hopes and fears are most forcibly and irresistibly affected, in all its faithful, sin- cere, undoubting votaries. ‘To the habits of sobriety, righteousness and godliness, to the practice of whatso- ever things are pure, benevolent, just, virtuous, and devout, the gospel believer is incited, by that blessed hope and the glorious appearing .of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquity and purify to himself a peculiar people, zealous of good works. The blessedness of the hope, to which such mighty influence is ascribed, may be pointed out under two 2 10 SERMON I. distinct articles: the certain fruition of its object ; and the unspeakable excellence of that fruition. MS It is a blessed hope, as the fruition of its object is certain. ‘To establish the certainty of a life after death, and by instruction, precept, example and scriptural aid, to conduct us to a glorious and happy one, were the high and holy ends and purposes for which the Son of God descended to our world. bes Man, impotent and dependent, stood in need of spir- jtual strength; corrupted and cuilty, he wanted com- miseration and mercy; ignorant and, benighted, he needed divine illumination and guidance. _ The divine benevolence interposes, and Jesus Christ is the way, the truth, and the life. Before the divine irradiation of the Gospel, the human mind was “‘ beclouded with fear- ful apprebensions of falling into nought.” Notwith- standing the many arguments which reason suggests in favor of a life to come, a revelation was unquestionably necessary to give due practical weight and influence to the doctrine. All that philosophy could suggest, all that the deepest research could disclose, all that the voice of nature within and without us could seem to declare and sanction, fell infinitely short of constituting a ground of expectance and hope, stable and efficient, in governing the conversation and conduct. The wisest were the victims of doubting hesitation. , Humble, ob- scure virtue was left destitute of hope, even when state policy consigned heroes and public benefactors to, the region of the blessed. The popular passions, the cor- ruptions of the vulgar knew no effective, restraint, from SERMON I. LL. aq salutary and just awe of infinite power incensed. And that divine benevolence, which will remunerate an erring, devious virtue with glory, honor and immor- tality hereafter, was not discovered, through that chaos of evil and good, of confusion and order, which this lapsed world exhibited. Hence it became expedi- ent, by the doctrine of that future economy which reve- lation discloses, to confirm the conjectures, brighten the prospects and clevate the hopes of benighted, miserable men. Hence it pleased God, by the revelation of the gos- pel, to bring life and immortality to light; to reveal the certainty of a future happy existence, and to point out the means by which it may be attained; to confirm the feeble hopes, sanction the doubtful suggestions and fortify the wavering strength of erring, fallible nature, and enable good men, with full confidence, to look for- ‘ward beyond the present scene, to an inheritance reserv- ed in heaven for the faithful children of God, incor- ruptible, undefiled and that fadeth not away. As a life beyond death is revealed to men, as the proofs that this divine inheritance is provided, are sufh- cient for rational conviction ; so the means, by which we ‘may severally have an interest in it, are clearly disclo- sed; are placed within our knowledge and accommo- dated to our powers. By Him, who for us men and for our salvation was made incarnate and suffered on the cross, who was delivered for our offences and raised again for our justification, by Him, the offers of life and salvation are made freely to all. An important connec- tion is disclosed between our present conduct and ouir 12 SERMON 1. future destiny. If we sow to-the flesh, we are assured | that of the flesh we shall reap corruption; but if we -sow to the spirit, that, of the spirit we shall reap life everlasting. If we give ourselves to the gratification of fleshly, worldly, sinful tempers and affections, des- truction will be our portion; but if in the exercise of repentance towards God and faith towards our Lord Jesus Christ, we cultivate and cherish those spiritual, holy and divine dispositions, which the gospel enjoins ; we shall be assisted and directed to the attainment of a meetness for happpiness; we shall reap the reward of our holy obedience in that immortal, glorified and hap- py existence, which the divine Redeemer, by his doc-_ trine, death and resurrection, has purchased and reveal- ed. We shall be accounted worthy to obtain that world and the resurrection of the dead ; when we shall die no more, being made like unto the angels, the chil- dren of God, because the children of the resurrection. — This hope then christians, ye have, as an anchor to the | soul, sure and stedfast. And a blessed hope it is, as for the certain fruition of its object ; so also, for the unspeakable excellence of that fruition.—It will be comprised of all that can render the nature of man perfect, or his existence hap- py: A manumission from all evil and all the penal and _ woful effects of sin; a perfect separation. from all dis-. . order, perplexity and sorrow, and a full, secure enjoy- a * ment of all possible consolation, satisfaction and intel-. Jectual pleasure. We cannot now completely and dis-... tinctly apprehend in what the happiness of the blessed . SERMON I. f 18 will consist. But we know, in general, that it will constitute a felicity infinitely superior to what eye hath ever seen, or ear heard, or the human heart been able to conceive. The happiness, which paganism taught her disciples to aspire after, was composed of the vain phantoms of sense. The celestial paradise, which the Arabian im- postor promised /zs followers, was imagined and des- cribed by a mind debased and polluted by sensual ex- cesses. But the happiness which the hope of the gos- pel contemplates, is, as its author, pure and spiritual, celestial and divine. If we know not what, in all res- pects, we shall be; yet this we know with certainty, that when Christ shall appear, we shall be like him, for we shall see him as he is. And let every one that hath this hope in him purify himself, even as Christ is pure: Is it possible we should possess the hope, the well grounded hope of everlasting, uninterrupted happiness in heaven, and not endeavor a conformity of views, dis- position and temper to this high and sublime destina- tion; forsaking every evil’ way and choosing the way of religion, of virtue and holiness? Shall not a prospect so glorious, an interest so divinely adapted to the great- ness and the extent of our constitutional desires, engage us with all earnestness and sincerity, to the exercises of a religious, heavenly directed course ; to the relinquish- ment of our vices and follies; and a walk and conver- sation worthy our high and holy vocation? Having been called to glory and to virtue, to the hope of those better things, which the christian economy discloses in 14 SERMON I. futurity ; shall we not seek and endeavor after a cor- responding elevation of character 2 Shall we not aspire to a meetness for these blessings, by denying ungodli- ness and worldly lusts; by a life of uniform sobriety, righteousness and godliness ; by meeting with a becom- ing fortitude, the trials, perplexities and sorrows inevi- — table to our state; by every mortification, every duty, every exertion, which our relations and character and the conditions of the gospel require ? We are willing as men of the world, to subject ourselves to great pains and fatigues for the things which are seen and temporal. For those paltry, fleeting advantages and fruitions, which here solicit and excite our passions, we are wil- ling even to deny ourselves ; to watch and toil; to eat the bread of carefulness ; to rise early and late take rest ; and richly we deem oursetves remunerated if ourtexer- tions are crowned with success: Shall we not then much rather put forth our most strenuodis exertions in humble dependence on the spirit of grace, for the prize of our high calling in Christ Jesus? Shall we not exert our utmost diligence, solicitude, circumspection and prayerful endeavor, to secure to ourselves the unchanga- ble favor of God, the fellowship of Jesus Christ, the society of saints and angels, and an endless happiness, which shall be allayed by no sorrows and disappoint- ments? What though, for this transcendent reward, we must mortify our passions and appetites, by li ing soberly, temperately and godly ? What though, ~¥ this glorious, inestimable prize, we must in some sort, renounce the world; must be ready to abridge and re- ‘trench our wealth luxury and pride of life ; must com- SERMON I. {5 bat our worldly-mindedness, sensuality and sloth; re- press and subdue every proud and restive imagination thought against those present chastisements, which are not joyous but grievous, and conscienciously follow the ways of God, in his worship and ritual requirements. Yet, with all these sacrifices, (and sacrifices they are not; for they bring a balance of present good : with these pre- tended sacrifices,) we shall be infinite gainers in the end. That blessed hope, which the religion of Jesus Christ has set before us, will make perfect and ample amends ; inasmuch as the greatest possible present sufferings are not worthy of comparison with the glory which shall then be revealed in us. The glorious appearing of the great God and our Saviour, who gave himself for us, that he might cleanse and manumit us from all sin and its penal effects, will be the commencement of a state of happiness to the righteous, infinitely superior to all that we are now able to ask or even think. The Lord Je- sus shall descend from heaven in majesty and glory, terrible indeed to his foes, but joyous and glorious to his followers, and to be admired in all them that believe. They, that have done good, shall come forth to the res- -urrection of life. The righteous shall shine forth as the son, in the kingdom of their Father. And while the hope of the hypocrite shall fail, the faithful disciple shall receive the end of his faith, in an incorruptible crown, and a kingdom that cannot be shaken. Let then this hope and expectation excite us to all due constancy and perseverance in piety and virtue. Let it fortify us against the temptations that are in the world. Let itengage us uniformly to walk in all good 16 SERMON I. conscience towards God. Let it inflame our love to the blessed Redeemer, and bind us effectually to his service. Let it animate us in duty, encourage us in difficulties and exalt us above the vanities, follies and vices around us. ‘That, when the present scene shall close upon us, and our interest in terrestrial objects shall cease, we may have the fruition of objects adequate, in their nature, to the extent of our faculties and the eter- nity of our duration. | _ And all the praise, glory and dominion, might, maj- esty and power, shall be ascribed to the Father, Son and Holy Ghost, world without end. SERMON Il.—Maruew 7. 12 & All things whatsoever ye would that men should do unto you, do ye even so unto them ; for this is the law and the prophets.” WE have here a most comprehensive, a most per- spicuous, a most excellent rule of conduct, from a per- gon of unerring wisdom and absolute authority. It is not merely the direction of a philosopher, who might deceive or be deceived ; it issued from an infinite treas- ury of wisdom. It is prescribed by the only character in all respects qualified and authorised to direct and govern our conduct. Let us come to its consideration with that attention due io infinite wisdom, and that reverence, which a divine authority demands. It may be useful, concisely to state the rule, to look to its natural ground or foundation, and to point out the propriety and advantages of its observance. The rule as to its general sense is obviously this, that whatever good or advantage we might reasonably desire of others, we, in turn, should be ready to bestow ; and whatever inconvenience or trouble, we, in the same circumstances, should resent and resist as unfriendly or cruel, we forbear to. impose on others. It is in sub- stance the same with that short, comprehensive, signifi- cant precept, “thou shalt love thy neighbor as thyself.” To love our neighbor as ourselves, is not- to confound all natural, special attachment to self, in a common 3 18 SERMON IL - effusion of philanthropy ; it is to treat him in the same manner as we could wish to be treated by him; to make our own desires the measure of our conduct ; thus” making the love of ourselves the rule of our love to others, ‘This is the spirit of the precept before us. The two precepts mutually explain each other. va The ground or foundation of this golden rule is, that mankind have a common nature, common relations, common sentiments, duties and rights: that the senti- ment of happiness by which we are actuated, belongs to all, and all have equal right to follow it: that we all stand in the same relation to our moral Governor; and therefore are subject to one common rule of action : that while we have a consciousness of our own needs, we are notified by fair analogy and observation, and are sensible by sympathy, of the needs of others : and we have a conscious principle, which forbids our exacting, in aby case, a measure which we are unwilling to mete out. nia It would be worse than waste of time, to undertake to substantiate these first principles. You have only to consult your own nature, to feel their existence and force ; and you have only to follow their dictates to be equitable. * rt The excellency of this rule consists in its clearness, perspicuity, comprehensiveness and universal applica- tion. It is clear and plain to every capacity, shining by its own native light. It is grounded, as we have ‘Seen, in original, innate principles ; and it wants no SCI- éntific or casuistic master to teach it. To the Stranger to Christ, who is insusceptible of the precept by revela- a SERMON UW. 19 tion, it must immediately approve itself as reasonable, just and good. He must instinctively subscribe to the fitness of this fair, equal, liberal measure of conduct. It requires no metaphysical capacity or reseach to ap- prehend and understand it. Itis not the result of elab- orate and tedious reflections ; it springs up in the mind as an unpremeditated dictate of reason. It proceeds by a sort of intuition ; for the heart of man answers to man, as in water, face to face. It is of utmost comprehension and unlimited use ; applying to all cases and questions of conduct; exten- ding to. a multitude of matters beyond the cognizance of legal institutes. It is a sort of general standard, which God and nature have set up in our consciences. In- stead of having recourse to far-fetched reasonings upon the possible justice of a case; we have only to consult the light of our own mind, and in that light, our own in- clination. We have only to suppose an exchange of cir- cumstances with the other party concerned ; transfer- ring ourselves into the situation of our neighbor, and him into ours; and in this ideal exchange of circum- stances, taking counsel of our own feelings and wishes. This certainly is a most concise, summary, easy, sim- ple, and_ universally ‘practicable procedure. It is a rule ever ready at hand; and it presents itself with a commanding, magisterial authority, not to be contro- verted. So reasonable is it, that he must have lost the grand traits of humanity, who denies its obligation ; so perspicuous, that the labored attempts to render it more. plain, may as often have obscured, as brightened it. Nay, it is so plain, that sophistry itself cannot obscure it. 20 : SERMON II. “Tt isa commandment not hidden from thee, neither ss is it afar off. It is very nigh thee, in pcnscun and in thy heart, that thou mayest do it.” iiree SiR yA As to particular cases and more pointed and strong examples, the reflections and experience of each one will! prompt and instruct him. We only say, that, in the sommerce of life, occurrences are almost perpetual. Inordinate, misguided self-love is often stimulating to. actions and to courses of action injurious to others. » Reason and conscience are continually recalling us to equity, to right action, to virtue. By having recourse to this rule, we are tenderly but powerfully restrained from wrong conduct, and incited and quickened to duty By a transfer of ourselves in imagination into the cir cumstances of our neighbor, we raise the same passions - which a real transfer would produce, and our judg- ments are rectified, our sympathies are excited, our ~~ illusions dispelled, and our conduct) takes its due! impulse and direction. Even our self-love, in this” case, becomes advocate for our neighbor; compelling: us to equity and justice ; to equal, fair treatment, when: we imagine his circumstances to be ours. ‘Phe con-) nection is almost inseparable between this process of mind and a result in action. If the impression, that any act or instance of conduct towards another, would be deemed unfair and unreasonable by us, were we in his situation and he in ours; if this impression do not: restrain and modify our conduct, we must be strangely and sadly depraved. LA gnats It isa peculiarity of this paenepty that it is absolute and unlimited, beyond the scope of that vicious ingen= ee i i ae SERMON IL. 2 -uity, by which the best things are liable to be pervert- — | . Most other rules of conduct have abundance of: exception and limitation. They admit of artful glosses _ and casuistic refinements. ‘They require to be careful- Ty guarded and restricted, in prevention of faulty ex- tremes. But the more closely and strictly we apply this rule, the more correct will be our conduct. In the acknowledgment of a conscious principle, the exercise of a reasoning faculty and the enlightened operation of a just self-love, we cannot err upon the rule of equity. In all cases of exception, which a captious ingenuity ‘may suggest, one single modification will prevent and ever, in point of duty, ye would that men should do "unto you, do'ye even so unto them. Before you ad- ' venture upon an action, which may interfere with the ~ happiness of another, take counsel of your own heart ; bring the case home to yourself; consider what your sentiments would be, in the same case ; with what feel-' ings you would suffer the loss of a good, or bear the infliction of an evil; and regulate your conduct by the unsophisticated decision of conscience, on this solemn inquiry. Thou shalt then be guided in judgment. Thou shalt walk uprightly: And that, which is alto- gether just, thou shalt follow. Thus we have premised that the precept before us is plain, is simple, is practical and general; and is litle liable to perversion.—It now remains that we shew more fully its importance in practicey and exhibit mo- tives by which we are engaged to its observance. foreclose every difficulty or vain reasoning. Whatso- ° 2 :. "SERMON IL. “te And first, this great rule of cea ‘receives a speciah: importance from the circumstances under which our. Lord introduces it. He has been treating of the great duty of prayer, so important in itself, so universal in its” obligation, and to which the highest promises aré made! He, in this, asin other parts of his ministry, observesia jest order and methodical transition from one duty to another. In a place and connection therefore, in which we should expect from the lips of our Lord, some grand, explicit, indispensable condition of the aecept- _ ance of our prayers, “‘ Whatsoever ye would;” says he, “that men should do unto you, do ye even.so unto them.” We, then, as religious beings, are specially bound to this great, moral summary. Do we leok for. mercy at the hand of our heavenly Father; do we'sup- plicate God, in hope of acceptance and favor, even for the merit of our divine Redeemer ? it then concerns us tocome in the faithful observance of his precepts 5 to cleanse and disburden our hafds and our hearts of every iniquitous or unbenevolent deed or desire; to be merciful, as we would obtain mercy ; to shake our hands from bribes; to stop our ears from hearing of blood, and shut our eyes from seeing of evil. ~ Pars 595 Again, it is most important that we keep in view this golden rule,—that we fix the habit of promptly placing ourself in our neighbor’s case, if we consider the vari- able, uncertain, and changeful state of things here bes low. We know not whata day may bring forth. If our present condition be prosperous and joyous, we have no security of its continuance. ‘The ideal ex- change of condition with our neighbor, which conscience . Mi ap $ SERMON HU. 25 syrggests, for our direction and excitement to right con- duct, may shortly be experienced as a solemn reality : ‘and the events of a day may render us the solicitors of * those favors, we now have the power to bestow or re- — fuse. Let this consideration perpetually come in aid of our moral convictions. Let it enlarge and enforce our benevolent and friendly dispositions. By temper- ing our confidence and restraining our selfish desires, let it engage us, in all our social intercourse, to do just- _ ly, love mercy, and walk humbly. The observance of this rule may: fitly be urged on account of its aspect on life. Suited to all cases, its universal prevalence would make comfort and prosperi- ‘ty universal. We complain of the evils of life. But in forsaking our iniquities, we should banish our evils. In returning to equity, we should return to happiness. In cherishing a benevolent interest, we should provide a personal good. In forming our habits on the highest principles and the widest plan, we should see the gen- eral and the particular good coincident and inseparable. In departing from equity, we pass into strange paths ; and to the unfeeling neglect or the wicked violations of this golden rule, are ascribable the prevailing mischiefs and miseries. To those (if any such be present) who have adopted the unfortunate miscalculation, let the ap- peal be made. Why is it, you, in any instance, trans- gress the laws of benevolence and justice; why injure your fellow creature, in any article, in hope of advanc- ing yourself; why thus diligent and persevering to gath- er materials of a perishable foundation, from the wreck of your neighbor? Why. check and suppress the kmder 24 - SERMON UL. a and more ‘disinterested emotions ; why not kindle’ dale a generous indignation at the vices and iniquities that have countenance, the unjust inequalties that exist, the violations of right and the inroads on character, which are committed; and glow with a generous ardor to avenge and redress these inroads on the public. happi- ness and peace ? It is, that your covetousness and cu- pidity have stifled your native convictions of equity. You have turned a deaf ear to that inward monitor, con- science. You have set up a spurious rule and directo- _ ry of decision and action, counter to that golden rule which the God of nature implanted within you. This rule engages you to many duties beyond the cognizance of the best civil systems; and the honest - ‘man, in proportion as he is_set at loose from the laws, will feel himself more strictly bound by a moral, an equitable responsibility. Being without law, in this particular, he is subject to the law written in the heart. Nor will he ever entrench himself in legal exemption ; thinking to escape the upbraidings of the injured, the scorn of the public, the stings of conscience and the - indignation of Heaven, because in his oppressive prac- tices, he has respected the laws and kept himself from high-handed outrages. The rule in question, extend- ing its influence to the whole of character, being sub- stantially the law and the prophets, providing for all the consequences of every natural principle and every re- vealed precept, would be the prevention or the cure of our evils; would secure the happiness of society 4 would banish most of its miseries and greatly mul tiply its joys. It would not only secure the benefit of those SERMON I. 25 virtues; which immediately respect our neighbor ; it would engage us to temperance and every article of self-discipline. If we feel it our duty to render those ‘social services, which we may reasonably exact; we ‘shall feel it equally our duty, by temperance, to pre- serve ourselves ina capacity of rendering those servic- es. We shall be holden, by a triple cord to a sober, orderly, inoffensive walk and conversation. _ The uniform, undeviating conformity to this rule will yield inexpressible self-satisfaction. - The good, that is, the just man, shall be satisfied from himself. In cor- rection of the epithet golden, by which it is distinguish- ed, its faithful observance will furnish, in our own hap- py reflections, a treasure infinitely more important than stores of gold that perisheth. ‘The comfortable sense that we have acted according to reason, have acted as became our proper character and relations, in conform- ity with our best feelings and convictions, and. in pur- suance of our best interest, will constitute a continual- ly increasing source and spring of joyous gratulations and delights: for the pleasures of mind and reflection, unlike the gratifications of sense, improve and enlarge on fruition. While the hypocrite, in the fulness of his sufficiency, shall be in straits, the righteous shall be replenished in the multitude of peace. Faithful to this rule, it will be the preservation of our moral purity; will keep awake that sensibility and tenderness of heart so requisite to our innocence, peace and best hopes. It will secure the favor and affection of good men, the esteem and confidence of the world, the best claim to protection in all the calamitous reverses of fortune; “and A 26 SERMON II. our best preparation for the solemuities of that awful day, when the secrets of all hearts shall be disclosed, and the wicked shall be confounded before an assem- bled universe. | The consciencious observance of this rule will enable us, with good hope, with cheering confidence, to look up to the great Father of men, who loveth righteous- ness and who is the patron and friend of integrity and piety... The favor of God, therefore, and the assurance of a blessed immortality, as the consequence of his fa- vor, are motives of infinite importance to bind us to this ‘precept. The intercourse kept up among men in this world has. reference to- our preparation for a more perfect and happy intercourse in a happier and better state of existence.. The laws. of righeousness and equity dictated by right reason and prescribed. by the gospel, must therefore in their due observance, en- title us to its great and glorious promises. If we sow. bountifully, we know that we shall reap also bountiful- ly : and having done good in our lives, we shall be re- compensed at the resurrection of the just. Thus we | not only promote the general happiness and our own present satisfaction and peace ; but “we provide an im- mortality of joys;” we secure an inheritance which never faileth; the love of God, which passeth under- standing, and joys at once unutterable and eternal. May we learn to be thus wise for time and wise for eternity. God-grand us the grace. To him be honor and*glory forever. wae singh *, bby ) ; ‘lee, hae when @ sf * i epprtax f asda ~J. SERMON III.—Psatas 35. in + « He fashioneth their hearts alike.” "THIS is atopic, from which the most interesting ‘consequences may be drawn. It is fruitful of reflec tion on providence, on the social character.of man, on his religious duties and hopes, and on his chief purpose or supreme good. . That nature, amidst the waste and changes of suc- cessive ages and generations, should preserve entire, through all her works, her primitive lines and features, is proof of a divine providence most gratifying to just speculation as well as convincing to rational piety. To philosophy rather than religion it belongs to shew, in detail, how the ends of social and: probationary life are promoted by those native diversities and distinctive traits, which, without confounding the species, form and characterize our individuality. But the consider- ation that the great Former of men hath thus fashioned all hearts alike, is most important in its aspect on our better interest, our religious duties, expectations and hopes. A certain likeness or sameness of capacities, powers, affections, aptitudes and interests form the con- stituents of the human mind. From these essentials of one common nature, we safely infer a common destina- tion, or that one supreme good was intended for all, as the great end of existence. To suppose an intentioned : separation of the ultimate end and the supreme good, were doing violence to our strongest impressions, ard 28 _ SERMON I. casting reproach on infinite goodness. If now! thé moral attributes of the Creator pledge the identity of our intentional end and supreme good; and if the same- ness of the human character or kind, evince the uni- versality of this purpose and happiness; the considera“ tion in what it must consist, is infinitely momentous. and solemn. But in the data already before us, have we not certain features, which mark and. describe it 2 We say then, it must be a good attainable, a good pre-- ferred, a satisfactory good and a permanent or lasting good. $y iorsisuariil L ind first; this chief end and supreme good of) man must be something universally attainable. Nor is'this. attainment to be compassed by the mere force of ani- mal instinct, but by discipline,—by Ja voluntary appli- cation of our intellectual and moral powers, and a stren-- uous improvement of those helps, privileges and ad- vantages, with which we are favored from above: Every person thus laboring and secking, witlr perse- vering diligence and yigilaut solicitude, shall find. For: is not a diversity in the end of existence, of all others. most distinguishing and characteristic? What. other~ diversities can so decidedly and distinctly mark and . specify ? But if the supreme good of man be thus the proper object of every man’s hope, the. inference is ob-» vious, and the reflection very promptly and forcibly . occurs, that the devoted followers of secular distine- - tions and sensual gratifications have sadly miscalculated. . on ‘that supreme good. The objects of ambition and ‘ of cupidity—opulence, power, proud dominion, Juxu- | rious pleasure and parade, though eagerly pursued-and | | “SERMON HI 2 highly valued, can never constitute our supreme good. They too often elude the eager grasp and the most de- termined, persevering persuit. Depression, obscurity _and dependance will ever be the lot of the many. Nay, the favorites of fortune, te whom worldly distinctions are given, are continually liable to fatal revolutions and reverses. Riches make to themselves wings and fly away, as an eagle towards heaven. Power, pride and sensuality contain within themselves the principles of self-destruction.— But, not thus visionary the prospect and fruitless the pursuit of moral and intellectual good. The most indigent and destitute in secular things are capable of successfully seeking the immortal riches; are capable of laboring successfully after moral perfec- tions’; capable of the happiness connected with it; of a reputable appearance in the kingdom of God; of the happiness, after which, nature instinctively sighs, and for which our nature was originally constituted. Again, the proper interested pursuit of the human kind must be a preferred good ; for which, every thing in competition may’be relinquished. {[t is not then to. be found in outward, secular goods. It cannot be com- prised in worldly treasures, pleasures and honors. Amidst the delusions and fascinations of life, there are, who, in the full exercise of reason and reflection, can be indifferent to worldly possessions, to popular distinc- tions, and to sensual gratifications: Disciplined to tem- perance, they can be happy in abstinence and self-denial. Filled with more noble desires, they can rest contented with a humble, scanty portion. Instructed upon the ature of popular suffrage, they can see no charm in 30 -SERMON IU. — worldly honors, and no honor in becoming the idol ofa party.—But what living man hath been conscious of this approved indifference in himself to intellectual and moral excellence? Is it possible that the human mind, cool and dispassionate, seriously attentive to the dic+ tates of nature, should be indifferent to virtue, to: the worthy, the useful, the decent and decorous in life ; to the ease of the heart ; to the joys that spring from do- ing good ; and over all, to the approbation of God? Eternal fluctuation and change are an attribute of minds devoted to sublunary good; insomuch that the object, in one stage of life, of eager, interested pursuit, be- comes, at another, the object of detestation. » Attach- ment and love are not only converted into indifference and disgust, but are sueceeded by mortification and bitter regret. But, on moral dignity and perfection, whovever felt such a revolution of sentiment?» Where is the human being, whose cooler reflection and maturer judgment have discountenanced his dileetion of virtue, as his bet- ter portion? Where is the person, who has been touch- ed with remorse for having demeaned and deported himself with temperance and purity, with righteousness and generosity, with compassion and tenderness, with enlightened zeal in the cause of virtue, with heroic firmness, resolution and self-denial in opposition to evil and in support of some great public interest’? Nay,are not reflections on a course of virtuous action the most joyous, that can spring up in the heart; and still more joyous the more arduous the trials, in whichwe have — approved our integrity? A wise man will re¥inquish SERMON Il. $1 his pleasures, his possession, his henor, his every thiag outward and temporal, rather than violate his own nature, by renouncing his integrity. » We say further, that the good in question must be a satisfactory good, than which, nothing greater can pro- pose itselfasan object of pursuit or desire. Where now, but in moral excellence, shall we look for this character? In terrestrial goods, we seek it in vain. ‘Phe enjoyments of time and sense, as a subordinate, secondary good,—as an occasional temporary refresh- ment, have a certain importance and value: and they enter into the circumstances of our religious probation, as expectants of immortality.. But, considered as an ultimate end and object, they have nothing of: solidity and worth to interest our hearts and engage our su- preme affection. Every outward, sublunary fruition leaves a mortifying void in the soul. ‘Turn whither he will, to all the created, man finds a miserable pover- ty of bliss. The language of Solomon is the dictate of every reflecting mind instructed and disciplined in the school of experience. Vanity of vanities, all is vanity: Visions may for awhile, image themselves to the im- agination as realities. But sober reflection presently corrects the’illusion and shews the deception, vanity and nothingness of those things, which in distant ap- pearance, had the semblance of solidity and value. Ac- cordingly the life of the worldly man is a continual flux _and reflux of desires and repugnances, transports, an- tipathies and disgusts, till he return to virtue and peace. And many, corrected by experience, have made their retreat from the vexation and disgust of the world, te 32 SERMON IIL. solitude and seclusion, as a sanctuary of peacefisl en: joyment. ae The object, whatever it be, which the mind contem- plates as a supreme good, it must incessantly seek the possession of, in still higher measure or degree. Nor is this a moral infirmity: it is a disposition necessarily arising from our constitution, and proper to a creature intended for endless progression. Accordingly, this insatiable appetite of desire, where the object is proper- ly chosen, is an amiable excellency, rather than a faulty extravagance. But sublunary pleasures, honors and acquisitions have nothing correspondent te this dispo- sition of the human soul. ‘The pittance of pleasure in the gift of these objects, the small measure of happi- ness, which they can bestow, is acquired by cautious, - chastened, temperate fruition: This is the bound, which, whoever passes, never fails to suffer. But the voluptuous, the covetous and the ambitious; irritated. rather than satisfied by present fruition, find neither contentment nor satisfaction. It is therefore certain that the proper object of desire, the chief good of our nature must be derived from some other quarter. A sense of excellency and dignity, of the worthy and hon-- orable, of which sensual enjoyments and worldly pos- sessions are destitute, must accompany an object form- ing’a part of our supreme good. To secular goods a character of insignificance attaches, for which the heart instinctively blushes to become their votary. How mean and miserable, for example, how void of substantial enjoyment, the degraded votary of riches ? How indigent and abject even in his own eyes, wher ? SERMON III. 5 at-length. he comes to feel his destitution of the only true riches ? It is a disposition, to which the unsophis- ticated, sober sense of society accords unqualified con- tempt. Vulgarity itself, which gives palpable truth without a.decent clothing, expresses the infinite dis- tance of a miser from the proper happiness of a man, when it pronounces him destitute of a. soul. The in- _ constancy, the grossness, and the injustice of the world make honor, the idol of so many, an empty bubble. Not however that it is safe, in the present condition of _ things, to set. fame at defiance and stand indifferent to. praise and reproach. For until-human_ nature shall be thoroughly depraved, reputation will class among the safe-guards of virtue... But does it not lead, by a sure path to disgrace and disappointment, when pursued as a supreme, ultimate object ? . Virtue, .on the contrary, is intrinsically excellent ; - and moral goodness is. of sterling value without mix- ture or alloy. So long as humanity retains its charac- teristics, will.something peculiarly and supremely ex-_ cellent and estimable be discerned in benevolence and moral rectitude to constitute. their dignity and felicity. These form, the source of felicity. to superior orders; and so far as we can judge, are the glory and happiness of the Deity himself... Hence, an object and a pursuit correspondent to our faculties and commensurate with well regulated desire.. Here the human mind has satis- factionsand_rest... That is to. say, in a. state of moral _ purity, beneyolence and rectitude ; with a constant joy in the practice of virtue, a. cheering. sense of the fa: 5 ai 54 SERMON II. vor of Him, with whom is the fountain of life, anda fident, humble hope of all those favors and blessings at His hand, of which we are capable in the course of our future existence. The lacerations and sorrows of oe sucnidien tend to make us prize more highly the joys and delights of the moral sense. Disappointed anticipations continual- ly teach us that a moral is the only good worthy our : supreme regards. And, from the rebuffs of the world and the repugnances and disquietudes of sin, the heart disabused and corrected, returns to virtue as the only substantial happiness of man. ey. Finally, the highest end and chief good of the human nature must be that, which is stable like the mind itself, independent of mutable causes, beyond the reach of misfortune and change, of sickness and disorder, of want of taste, by fulness, satiety and decay, vicissitude of life, old age or death. And what but virtue and its attendant rewards is thus permanent and abiding ; is not subject to these accidents; is not liable to pass away? It is virtue, the favor of God and that happi- ness which His moral government promises to the up- right, which alone are stable as the days of heaven, which alone are unalterable, as the unalterable meas- ures of the divine administration. ’ We can put confidence and trust in nothing; we can calculate on nothing, on this side the grave, but moral and religions attainments. Every thing is per- ishing and tending to destruction, but virtue, immortal- ity and God,. Our treasures are corruptible. Our SERMON III. ist bodily fruitions are transient. Our friends are mortal. Domestic and friendly endearments—children, those richest comforts, are a heritage of the Lord; but they pass away, as the shadows of the morning. The blooming hopes of youth and health are ever liable to be blasted. And the flattering prospects, which talents and wealth and popular influence raise, are “‘ fugitive as the visions of the night.” It is moral excellence alone, which con- stitutes an imperishable, lasting, immortal treasure: It is virtue and its attendant blessings, which shall abide as the never failing friend of man. Existing as the end and scope of all’ our powers and faculties, of all our discipline, privileges and advantages, it shall do away every other distinction ; shall remunerate every _ suffering; shall survive every temporal good, and crown every hope. In the kingdom of glory, it shall flourish with never fading lustre; for they, that be wise, shall shine as the brightness of the firmament. “The im- mortal crowns, that fade not away, shall everlastingly adorn the brows of the faithful. The kingdom that cannot be shaken, shall be the inheritance of the meek and merciful. Houses not made with hands, eter- nal as their omnipotent Maker, and entertaining as the paradise of God, shall be the joyful habitation of those” who for righteousness’ sake have endured reproach and submitted to tribulation. In the sight of the un- wise, they seemed to die and their departure was taken for misery. But they are in peace and their reward is exceeding great. Blessed spirit of truth and goodness, guide our steps to this chief good of man. Correct - Whe Agua, ae Birt re I, ‘yt 548 | vise ‘G be rendered all h hele nion ta rad th now and ic + hath Pe a! A Pie kone ae was ye RE xd Herne Ai) at thi dy ve ae A icuaei al b; oo hy, a oiee Pek, OEY ay. i K trae 9 Shaye ay oe M Atl Lanta wih Aye ig eee colhi ‘hee Js 2 Atay ah sya POA AR Rasy ; Seek f $ iat a ¥ aye re 4 ery te re ; * ihe ae i 4tt4 ee am | Mapithe he Case | “" , i ‘ ROR Sy ~ CORRE AAD RLY gta ee if Humps tei tyel i wee ite eam ee wae aii OI CRE * Nagi on eile, cok atone iil ee rt aA RY a “rho geht eee MTL MEO ‘ bbs, whi lod arava tants 1) aie ahh yA OY A 84 fain a c's TRE ED, sad 3 apt: Wh x uscd phasis ii C1enay ges ein puatt on ia ie dav? bes vynag hans . 70% Sire ey a Bemba ie desk | bur fill 4e4% “4 |) SERMON 1V.—Nunezrs 23. 10. tat 4h F hk & ct me die the death of the righteous, and let my last end be like his.” ' THERE is nothing that more shocks our cool re- : flections, than the inconsistency and folly of human passions and desires. ‘The first, reigning, universal desire of men is continuance in life. All their passions attach them to life. At the same time, it is their pas- ’ sions that incessantly ‘hurry them out of life, hasten on their dissolution and precipitate them into death.— It is the wish of every. man, when the fated moment of his exit arrives, to depart in peace. . But he lives till that moment, in open hostility against virtue and against God. He would die the death of the righteous and have his last end like his. But he lives, till death sur- prisehim,the life of the sinner. He portrays to himself the death of a sinner, as a frightful destiny. Yet he prepares himself for it, and goes securely on, in the road that leads thither.—If futurity sometimes obtrude its fears and pour terror into his mind, he diverts the reflection, he silences conscience, with a promise of re- pentance and a change hereafter, trusting to the infinite mercy of God, for the efficacy and acceptance of a death-bed repentance. Rioting perhaps ina confluence of worldly good things—young, healthful, vigorous and active, he has every faculty and appetite in their ‘meridian strength ; and his gust and relish for pleasure are high pointed and keen. He considers it therefore 58 SERMON IV. : an improper season for the gloomy business of religion, Thinks it early enough to be serious, when he can no fonger be gay; to prepare for a future world, when he © is ready to relinquish the present ; to submit himself to the restaints of religion, when the season of pleasure is fled and the fire of passion extinct, through infirmity of age, sickness or sinful dissipation. ‘Thus on the whole, he shall have had the address, to unite the pleasures of sin, with the rewards of virtue; the guilty gratifications of sense in this world, with the pure satisfactions of the ‘spiritual state hereafter. Such is the conduct, the pre- sumption and the folly of too many, that name the‘hame of Christ. Nor is this folly and presumption peculiar to the young and prosperous alone. It is in its princi- ple, common to all, of every situation and character, who professing the faith of the gospel, have not yet made it their care to depart from iniquity Ls 4 serve God in newness of life. ; It shall be our endeayor, by some plain, aor practical considerations, to expose the fallacy of that dependance, on which any thus confidently rest their immortal interest. That you realize the: importance of a change of life, ‘and that you purpose, one day, to effect that change, we shall take for granted. Ifnow you have proposed the pillow of expiring life, as the scene for maturing this holy purpose, consider, I beseech you, the pre- sumable amount of the common appearances peel tences of a death-bed repentance : “a few good words, ejaculations and desires”—a superficial confession ‘of sin PRP Mis SERMON IY. 39 and wickedness ; some broken prayers and pious expres- Si ns, accompanied with the tears of sorrow and regret! But allowing the sincerity of these devotional and tender expressions and vows, how far short is all this, of what the scriptures propound as the condition of salva- tion? Are we not commanded to live righteously, god- - ly and soberly through life; to walk in ali the ordinan- ces and commandments of the Lord; to be rich and fruitful in every good work ; to abound in good works? Are we not required to continue patiently in well doing ; to give all diligence to add one virtue to another; to mortify the world with its affections and lusts; to gird up the loins of our mind; wrestle against principalities and powers; fight that we may receive a crown; war a good warfare and endure hardship as faithful soldiers of Jesus Christ ? But if so much be required, what shall avail a few penitent sighs and sobs, at the close of life, when the season of working is past and the drama now ready to shut? Will they cancel the whole debt of duty and obedience, atoning for a long life of criminal indul- - gences? And will repenting of unrighteousness, impie- ty and mad dissipation conduct to the same end, as living righteously, godly and soberly ? Is it not hard to believe that the moral Governor will give such li- . cense to vice, or introduce such relaxation into his government ? To set bounds to the mercy ofa merciful God, or to underrate the slightest appearances of genuine’ peni- tence, even at the latest hour, would very ill become us. At the same time, the presumptuous reliance upon a late repentance, ought most seriously to be guarded 46 * SERMON Iv. against, as the fatal rock on which, probably, thousands and thousands have split. ciate Did we consider our happiness net merely as the arbitrary appointment of God—did we consider it more properly as the fruit of our own doings ; we should dismiss the vain expectation, that a few expressions ef sorrow, fora life all devoted to wickedness, would save us from its penal effects, and instate us in heayen- ly happiness, with our evil passions and propensities in all their prevalence and strength. The basis of happi- ness must be laid in the soul ; consisting in a mind di- vested of every corrupt, disorderly and malignant pas- sion, and stored with all benign, heavenly and holy tempers. The disciplinary probation, in which we are here placed, isintended for the purpose of laying that foun- dation, by moulding us into the image and likeness of God, the chief good ; and by disposing, engaging and cen- firming us in the love and exercise of all goodness. The difficulties, that assail us through the strength of con- stitutional passion, the violence of temptations, the de- pravity of our hearts and the war that exists between the flesh and the spirit, make our state a real, painful and perilous discipline. The bestmen, therefore, whe have enjoyed the advantage of an early beginning, have all their life been engaged in striving against flesh and blood, mortifying their members which are in the earth, eradicating evil propensities, forming and estab- lishing good habits and cherishing virtuous and holy affections; these persons, I say, are ever ready, at the close of life, to acknowledge themselves deficient in the great business of making sure their calling and election. SERMON IY. 41 Is i it then presumable, that the degenerated slave of vice a Pin impiety, whose moral strength is wasted and his ers debased, in the service of sin and satan, should tantly achieve this great victory for God and his im- Rertal soul? Is it presumable, that the polluted followers ‘and yotaries of sin, whose lives have been spent under the dominion of their passions and lusts, and who have the habits and propensities of vice fast riveted and con- firmed, should, in one day, be changed to pure, im- maculate lovers of God; that their judgments and tastes, their humors, spirits and biasses should at once undergo such a total transmutation and reversion, as immediately to banish their prejudices against piety and goodness, reconcile them to the objects of their de- termined, habitual hostility, dispose them, in a mo- ment, to think, believe, judge, act and prefer directly and totally contrary to established courses and customs ; and in short, render them in character, totally and radically different persons ? It is certainly an expectation fraught with temerity and peril. For, what says experience on this solemn subject ? Is it not found that the sorrow of a sinner at the close of life, is, in most cases, only a hor- ror at the destiny that awaits him ; without any essential radical change in his moral disposition and temper? It is the regret of a malefactor arrested in his crimes and sen- tenced to punishment. He is filled with confusion and self-condemnation ; is disquieted, terrified and distress- ed ; not for his guilt ; not that he has ungratefully requi- ted his heavenly Benefactor ; not that he has abused his liberty, perverted his powers, dishonored religion, injur- ed society and violated the laws of heaven ; but that he 6 42 SERMON IV. cannot escape the penal effects—that his sinful career is now ended, and nought but a miserable doom awaits him. This is the sum and character of that repent- ance, to which the incorrigible sinner an nage trusts. Fi Or if he have some sense of his AA state, as a rebel against God, and a victim of divine justice; ifhe | resolve, should God continue his life, to forsake his sins and walk in all virtue and holiness of life hereaf- ter; alas! he has so long cherished his lusts, that they are not so easily abandoned. If, in an early stage of life, when he buckled on the harness under so many favorable conditions, he met with continual defeats ; ; how shall he expect to maintain the conflict, now that the enemy has obtained such advantages? How will he burst the bands of those inveterate habits, which long have held him in thraldom? How oppose and prevent the return of long accustomed and familiar ideas ; and how withstand and repel a passion, that knows all the’ secret avenues, by which to gain or facilitate access ?) Piety itself has all its strength in daily requisition. The virtuous themselves are constant, importunate and fervent in supplication of the divine assistance ; are assiduous, watchful and unwearied in endeavors to’ conquer and subdue their unruly passions, Often also.do bad persons complain of the difficulty of this ;—_ of the impossibility of resisting the allurements and so- licitations of sinful society, the fascinations ef beauty, \- the temptations of convivial joys, or the more powerful — and deep laid attacks of avarice, ambition and sensual. ity. Nay, they often excuse themselves in certain’ SERMON IV. 43 practices, of which, they confess the criminality and scandal, by pleading the invincible strength and preva- lence of riveted habit. Surely these persons have no claim to expect, that under the derangement and debil- ity of a wasting disorder, they shall exercise a resolution to which, they, in sound health, found themselves un- equal ; and that a few promises and tears will instantly vanish all sin, and qualify them to appear in the pres- ence of God. Good resolutions and promises are, of ms d the ready and spontaneous effect: and the sense of impending danger will produce the most arduous attempts. But the example of thousands, whose restoration to health, and return to action, have tested their sincerity, is a sorry evidence how little account is to be made of those hasty resolutions, which the terrors of present danger extort. They have passed away with the alarms that produced them. Having, by solemn, sacred engage- ments, obliged themselves to walk in better ways, they too often have forgotten their engagements as their fears subsided, and relapsed into sin. Their goodness . has been as the morning cloud and the early dew, which vanisheth away. And rare is the instance of one, who has substantiated his good purposes and vows, by a subsequent life of virtue, actually breaking off his sins by repentance and his iniquities by turning to the Lord. Forasmuch then as life is uncertain, human resolu- tions instable, impassioned feelings deceptious, evil habits often invincible, and death and judgment inevi- table ; there is no safety but in actual, immediate con- formity of disposition and conduct to the spirit and 44 SERMON IV. pfecepts of the gospel. In the calm, sedate, tranquil seasen of health, when all the faculties, bodily and mental, are in their natural operation, activity and strength ; let the delinquent be persuaded to take his measures ; adopting the only safe party, by entering into the ways of God. The blessing of God may then be expected to attend you and keep you stedfast. In- stead of having trusted to violent excitations, fugitive impressions and deceptive calculations, you will now examine thoroughly, weigh impartially, decide correct- ly and resolve efficaciously. Resolutions thus formed, in humble dependance on divine grace, thus adopted, on rational, deliberate conviction and unwavering de- termination; daily renewed and strengthened, and sa- credly remembered and respected in the life, are the basis and constituents of that holy character, which, while it gives peace in death, can alone minister conso- lation and comfort to surviving relatives. The con- fidence we have, that such has been the wise conduct of our deceased friends, when called to commit their remains to the dust, is the only assuager of that deep sorrow, which the separation excites, and the smoother of that frightful aspect under which, the grim messen- ger is wont to make his approach. ‘The silent flight of time is fast bringing all to wid hour, which will seal our doom and fix our destiny. In comparison with our eternal welfare, every worldly acquisition and prospect are but as dust in the balance of sober calculation. If we make religion the grand business of our lives, we shall find the winding up of © life’s drama a seene of awful engagement, interest and SERMON IY. 45 apprehension. If we make it our uniform, unremitted endeavor to live the life of the righteous, ever exercis- ing ourselves to preserve a conscience unbiamable and spotless, we, in that special exigency of nature, when standing on the verge of the invisible world, shall find ‘much on our hands; to behave decently and as chris- tians on that trying occasion ; patiently and submissively to sustain our distress; cheerfully submit to the will of God; with penitence, to confess our many lapses and failings ; to bid a decent adieu to the world and all that is dear to us in it; and willingly and composedly to make our exit. These and many more are the exer- cises of a departing christian, who has early made it his care to provide for this awful period. ‘How forlorn then must be the situation of that. person, who, devot- ing life to sinful vanities and criminal passions, neglects till this moment, that great work, for which alone he came into life, and for accomplishing which, the whole of life was not more than sufficient. It surely would reprove the presumption of such fearless, thoughtless adventurers, would they some- times repair to the chambers of the sick; would they enter the habitations of those, whom death has marked for his prey, and witness their disquietude and agita- tions, their distraction of thought and the disorders and decays of their reason, memories and senses. Certain- ly, this:is not a favorable season to correct the disorder of an ill spent life and prepare for eternity. It is far from a fit opportunity to make our peace with an of- _ fended God; to sue out our pardon; to perform all those duties of piety, mercy, justice and charity, in 46 SERMON IV. which we have hitherto been defective; and by run- ning the whole christian race, to make our calling and _ election sure. Instead of that composure and peace, which the retrospection of a well spent life will secure ; guilty upbraiding and dismal forebodings, will be the earnest of impending wo. Instead of calm, sedate re- flections; conscious terrors will harrow up the soul, Instead of a regular examination of conscience and an orderly recollection of transactions past ; the i image of all the disorders of a wicked life will rise up in confusion before the sinner to pour terror into his mind and over. whelm his reflecting faculties. If therefore the case of a departing sinner be thus hazardous and awful ; if death bed repentance be thus - dangerous and uncertain, why should any subject them- selves to the fearful alternative, and accumulate an in- supportable mass and burden of guilt and suffering? Let us rather have the wisdom early to prepare for that momentous, inevitable crisis; seriously attending to the things that belong to our peace. Let us, today, while it is called to day, withdraw our feet from the paths of vice and resolve to depart from iniquity. Let us cherish, cultivate and confirm, by prayerful endeay- — or, those affections and habits, those virtues and graces, which will render our departing moments peaceful and serene and attune our souls to the joys of eternity. Let the example of those, who may have gone before us In a life of religion and virtue, excite us to like wis- dom ; and let us imitate ¢heir virtues who having finish- ed their course in faith, do now rest from their labors. 2 SERMON IV. 47 Letus often transport ourselves in imagination to the end of this life, and view ourselyes standing on the confines of the next: and let us fearfully and faithfully forecast and anticipate the reflections, wishes and prospects of that all eventful period. In habitual view of the impres- sions, with which our closing eyes would view this life and its vanishing interests, let us now be engaged so to live, as we shall then be constrained to wish we had lived; pursue those objects, we shall then reftect on with satisfaction, and forsake all those whose retrospec- tion will then be sources of bitter remorse. With firm faith in the revelation, which God has made of Him- self and the record He has given us in the gospel of His Son, let us make the holy scriptures the guide of our conduct and the basis of our hopes. And let us. be- seech the Father of mercies to endue us with His spirit, to assist our weakness, regulate our desires and sancti- fy our hearts; that, with hopes full of immortality, we may walk by the faith of the Son of God; may pass the time of our sojourning here in His fear and love, and come at the last to His eternal joy ; that having liv- ed the life we may die the death of the righteous and haye our last end like his. = 2. 64 SERMON V.—Psatm 9. 20. « Put them in fear, O Lord, that the heathen may know, then selves to be but men.” IT is here suggested, that the rod of divine correc- tion is necessary, to bring man to a knowledge of him- self. By the inflictions of heaven, he must be brought to feelhis own condition and character. ‘‘ He, who is dust in his original, sinful by his fall,” and by every thing within and around him perpetually remind- ed of both—must be made to know himself, by the rigor of divine chastisements. ‘That he should be most ignorant on that point, where it most highly concerns him to be scient, that he should be covered with error and darkness, where he ought to see most clearly and think most correctly, must be chiefly ascribed to the engrossing prevalence and the blinding influence of his passions. ‘These parts of our original nature, taking priority in the constitution and the progress of life, and too often fostered by education, are with difficulty re- stricted and governed. All passion is, in its nature, im- posing and deceptious. Tending to excess, it betrays into error and folly. The strong rein of religious dis- cipline is continually necessary to keep it in check. Though it begin with a marked circumscriptive object and range; yet in its progress, it becomes headstrong H 56 SERMON V. and dictatorial, till the original purpose and viewates at length, forgotten or disclaimed. Behold then the source of self delusion, self ignor- ance and self dereliction. Under the full dominion of the lust of the flesh, the lust of the eye, or the pride of life, who will not loose sight of his dependance and his duties? When urged and borne headlong by the re- sistless impulse of a proud, a covetous or a voluptuous passion, how shall the moral noviciate give ear to in- struction—how listen to the voice of his teachers 2 How shall he ponder the path of life? How shall he commune with his own heart and search out his own. spirit? The still, small voice of reason and the sober, solemn suggestions of conscience, amidst the tumult of the passions, remonstrate in vain. ‘To shew man to himself, in his forgetfulness of his obligations and his wanderings out of himself, were but to trace the pro- gress and expose the moral aspect of those cardinal excitements, pride, avarice and sensuality. Though pride was not made for man, yet is he prone to indulge to this passion ; vainly puffed up ; regarding himself under a false estimation; assigning himself a place and acting a part, to which his qualities and char- acter give him no claim. And in the full surrender to this influence, deception and error, like other maladies, continually feed and propagate themselves. Spirit of christian humility! put them in fear, that they may learn to think soberly and as they ought to think. Not that the aspiring tendencies of the humannature, in all their movements and measures, are necessarily and indiscriminately evil. ‘There is a self consequence and a SERMON Y. St wenerous ambition, which tending to great and good at- - sainments, nearly allied to evangelical virtue. It propo- ses God for its model and moral excellence for its ob- ject. It aspires to greatness in the march of goodness. But when, instead of being followers of God as dear children ; instead of seeking a resemblance of the great model of all excellence, in beneficence, purity, right- eousness and every moral attainment; when instead of this, we would rise above all restraint, and aspiring to be like Him in power, would become the disposers of the fortunes and arbiters of the fates of our fellow mortals ; «when pluming ourselves on the presumption of reject- ing the divine commands, we would believe ourselves great, for daring to be wicked, and from the proud con- tempt of our brethren, would, proceed to the bold impi- ety of defying our Creator ;?? we then’ founder on the quicksand of our own impious self dependance.. We then, after the example of the fallen angels, are misera- bly degraded in the very attempt to exalt ourselves. From this lust of false greatness proceeds much of the prevailing wickedness, mischief and misery. It is a spirit, whose dire progress is marked by the prostra- tion of justice, benevolence and mercy. It is a phan- tom, for which the deluded pursuer would sacrifice his own peace and the quiet of the world ; erecting the monuments of his wickedness, with the price of the public prosperity and happiness. It is aspirit, with which mercy can never fellowship. The social and benevolent affections and dispositions find no place in the breast, where this passion is dominant. It is a stimulation to deeds the most tragical and to tempers ee 62. SERMON Y. most malignant.—Nor is this a disposition peculiar to certain renowned villains, who act on the great theatre. — It belongs to every grade and class_of civil distinction » and character. It is a root of bitterness, which springs . up in the sterile ground, as well as fruitful, to choak every generous and good principle. row! But is it possible, while infected with this deadiey inherent malady, to attain that prime requisite of moral culture, the knowledge of ourselves ? Is it possible we should understand our own nature, character and con- — dition—our obligations and dependancies—our proper hopes and fears, while cherishing such a spirit and pro- posing such designs? For alas! how easily are the mighty confounded in their enterprises and crushed in the height of their pride? A proud, presuming spirit — and purpose are, of the imagination that carved image, — whose impious former and worshipper is confounded. God need not with His thunder to cast us down; for. one ‘breath of His displeasure were sufficient, I do not say, to subvert our projects, but expunge us from ex- — istence. He setteth up one and pulleth down another. He ordereth all events after his own pleasure. He. holdeth our destiny in His hand. If He withhold our breath, we die; we return to our dust; and then all, our thoughts perish.—The fear of the Lord is the be- ginning of that wisdom, which exaltetha man. Of | true greatness, christian humility is the foundation. The meek and humble souls are the blessed of God.. And, he that ruleth his wn spirit is better than he that taketh a city. 1 ageenaie SO iaFErs! » SERMON V. . 58 Repress then, © man! the vain desire of a proud distinction on earth, and provide rather that your name be written in heaven. Instead of subjecting men to your power, endeavor to attain the subjection of your lusts. Overcome the perverseness of your will. Sub- due your headstrong passions. Acquire the wisdom to know, and the greatness to command yourself. As self ignorance and pride reciprocally foster each other, so the more sordid, self blinding influence of av- arice is equally hostile to self knowledge. ‘There is, in a proud ambition, a distant semblance of native great- ness and generosity. But covetousness is thoroughly and undiseuisedly sordid. A proud ambition is a sort of ebullition or overflowing of the spirit: covetousness, a degradation or sinking even below the flesh. It is burying ourselves alive, in anticipation of the primi- tive, penal curse, ‘dust thou art, and unto dust shalt thou return.” It is assuming an occupation and an interest even beneath the reptile tribe. They grovel by instinct, to satisfy hunger. But the covetous man, all lustful and greedy, exacts without mercy, “rakes without measure” and accumulates without object or design, “never satisfied with dust, until he return to it himself.” Possession, honestly acquired, brings no reproach. The treasures of the world, in worthy hands, are a val- uable deposit. The fair, liberal, successful adventurer for wealth will ever meet respect. He, who by hon- orable means accumulates, and by generous deeds dispenses comfort and joy around, will be an object of yeneration and love, maugre envy and every vile 54 SERMON VY. passion. But the covetous, griping, hard hearted mis- er will ever be as contemptible, as he is miserable... Under the full dominion of this mean passion, en- grossed with this unmanly desire and pursuit, how im- possible that he should know himself in his character, his obligations, his duties, his moral dignity and his better hopes. Accustomed to regard riches as the end, ° the supreme good of man, he has other measures of goodness, of excellence, of dignity and of duty than what reason, conscience and religion prescribe. A stranger to the charities of life, surrendered to its evil maxims and subjected to its paltry prejudices; forming of his own petty concerns an exclusive circle, beyond which, he never excurses, but in quest of prey; his soul at length becomes a moral waste devoid of gener- ous sympathies, just sentiments and correct opinions. In the progress of his self delusion, he comes finally to imagine, that the public sentiment accords)to” him a large portion of that homage, which he pays to his idol. Nor does he once suspect that accumulated wealth in- creases the indignation and scorn, with which the sei- fish and mean man is regarded. ) pitt Would he then divest himself of the veil, which hides him from himself, would he understand his own nature and relations, and the character he ought'toform and sustain ; from the book of wisdom, let him receive this instruction, that wisdom itself is much better than gold, and understanding rather to be chosen than silver; that the price of that respect, he so unjustly” demands, is the discipline of religion and virtue—is the exercise of benevolent and generous goodness, and a steady, h SERMON VY. 55 persevering progress in intellectual and moral improve- ments — “Finally, the voluptuous passion, in its unrestricted indulgence, is a fatal obstruction to a salutary self knowledge. The voluptuary is, of all beings, most de- plorably subjected to a moral blindness. Enslaved to his bodily appetites, he is under a miserable self degra- dation, a shameful abandonment of character. The fumes of sensuality sadly darken the intellect and per- yert the judgment. “The corruptible body,” says the son of Sirach, “ presseth down the incorruptible spirit, go that we hardly guess aright.” He, who adopting the maxim that, to follow pleasure is to follow nature, surrenders himself to the impulses of sense, is conduct- ed by the most deceitful of all guides. Devoting his better faculties at the shrine of sensuality, he becomes incapacitated for those moral and sentimental delights, which form our highest and purest enjoyment. Andhe looses sight, in his range of forbidden objects, of his better interest. He becomes forgetful of the God that ‘made him, the Saviour that redeemed him, the hopes, which ought to inspire him, the moral dignity, which should sustain him, the spirit of grace which proposes to sanctify him, and the immortality that awaits him. Let the christian, who is called to glory and to vir- tue, who is instructed in the proper character of man, as a mortal and an immortal being, let him aspire to _ better things, Let those under the self blinding influence of ungov- erned passions, take refuge in that religious discipline and that godly fear, whose property it is, through grace, to dispel our moral blindness. 56 SERMON VY. Let all, of whatever description, be watchful a- gainst the inroads of passion; by christian philosophy and sound reflection correcting their excesses; and standing in awe, that they sin not. Let us oppose rea- son to passion and grace to depravity. Let us accus- tom ourselves to reflect seriously and profoundly upon our nature, our situation and our duties ;—to study ourselves and ponder our condition ;—especially, to understand both our greatness and our littleness, our dignity and our degradation, From the conviction of our greatness, we shall learn to keep aloof from what- ever is debasing; and by the sense of our littleness, our pride will be repressed, and we shall learn to think so- berly and as we ought to think. Our own character- istic propensities and peculiar dispositions must be sub- ject of investigation and scrutiny, would we walk hon- estly and as children of light. The: weaknesses and defects of our character—our constitutional infirmities and vices must be detected and marked, in order to correction. As none are so profligate in vice, but they have some residue of virtue, so there are none so vir- tuous, but they have some vicious propensities. In the personal recognition of this truth, we may greatly ac- celerate our moral progress, fortifying against the vices to which we are prone and cherishing our incipient vir- tues. Some generous sparks may thus be enkindled and raised to a glorious flame ; and some huge deform- ities may be excinded from our character, no longer to marr our peace and better hopes. Finally, in the great work of self discipline and self knowledge, the advice of the son of Sirach is most im- va SERMON VY. ir portant. in w hatsoever thou doest, be mindful of the end.” The end crowns every pursuit and adven- ture. What then is the end you propose in all the la- bor and travail you take under the sun? This, my brethren, is a momentous inquiry. Have you learned to elevate your regards above the objects of cupidity and ambition, to the riches and glories of the new Je- ‘rusalem, to the eternal rewards of religion and virtue, to the favor of God, the salvation and fellowship of Je- sus Christ and the eternal society of saints and angels? There alone may we fix an object worthy our regards as an ultimate end. ; Happiness is our beings end and aim. The life of the soul is that, which emphatically deserves the name. Terrestrial treasures, we may innocently desire, as means of doing good on earth, in prospect of a rich re- ward in heaven. The propensities of sense, we may sparingly indulge, for the ends of passing life, looking for a better inheritance—for purer, more abiding joys. The honor that comes from men, we may seek to com- bine with the honor that comes from God; that, by.the influence and.scope of virtuous example, it may pro- mote our attainment of immortal glory and felicity. To this exalted destination, may we rise, in the hum- ble path of christian duty and discipline and in that path alone. May God Almighty lay His restraints upon us and direct our hearts and lives, that we may so pass through things temporal, as finally to loose not the things eternal. o 3 «Nada rads Elev e2tp NANDA Tinie b-Risfetr Rte nema | ia HA ? bE Wane: Mpa ind SERMON VI.—Maruew 5, 4. % Blessed are they that mourn, for they shall be comforted.” THE admirable system of ethics, which our blessed Lord proposed to mankind, has principles diametrically opposite to those, which had obtained in the world. The patient, passive virtues, prior to christianity, had little scope or credit. Pride, like a collossus, was ele- vated over all the virtues. Christianity assigns to morals, a different aspect; to the human energies, a rectified view and endeavor. Jesus Christ lays the foundation of greatness and glory, in poverty of spirit. He makes the possession of the earth the purchase of that meekness, which is apparent- ly adverse to the spirit of worldly enterprise. And he promises comfort and consolation, as the attendant and fruit of its seemingly opposite, mourning. The intro- duction, in the commencement of our Lord’s discourse, of these novelties and supposed incongruities, (which, however, the christian knows to be perfectly reconcila- ble) had the intention and the effect of exciting and fix- ing the interested regards of the auditors; and at the same time, of representing the subject matter, at large, as wholly superior to all human productions, and there- fore to be received, as it was in truth, the word of God. = anes SERMON VI. We are told then that they who mourn shall be com- forted ; that sorrow and sadness shall lead to consola~ tion and joy. But there are, of sorrowing, various kinds and occasions. It is therefore important that we distinguish that particular kind, which shall tend +to'this happy issue; which supposing, not merely a natural, but.a religious temper. and state, is regarded as a sub- ject of moral consideration. ‘There are occasions of bitter lamentation and sorrow, in which volition has little or no previous concurrence; and in which the emotions are instinctive and involuntary. Nature, in such cases, exerts a force which prevents the powers and offices of reasoning. And so far as an action is purely natural, it is, in a moral sense, neither good nor evil. Though reflection, in due time, interpose, to moderate the sensations, yet the laws of the machine, whence these sensations are derived, are, in some sort, beyond contrel. The occasions here referred to are violent pains and maladies of body ; evil and viciated bodily temperaments, which lead to melancholy and despond- ing thoughts ; sudden and distressing secular privations, or losses of property; more grievous privations, in the loss of friends and relatives, particularly of parents and . children. «These causes of mourning, always incident- al to the mistrable children of mortality, are adapted to very valuable moral and religious uses: and when thus improved, they, like’ all virtuous and holy affections and acts, are fruitful of comfort and peace. But the sorrow. or mourning thus occasioned has in itself noth- ing of that sorrow, to which the promise is annexed. om Lo a SERMON VI. 61 Causes and circumstances purely natural have no rhoral complexion. The regrets, which secular losses occa- sion, testify rather of our worldly mindedness, of a mun- dane spirit, than of our meetness for heavenly commu- nications. Arbitrary impressions have nothing of mer- it or desert. Thus, the excesses of sorrow under afflic- tive bereavements often act with a violence, which sets reason and reflection at defiance. The powers of rhet- eric are exerted and the maxims of philosophy urged in vain. A fine thought or moral reflection, on these occasions, is totally impotent against the torrent, with which nature forces along. ‘Time alone can arrest its rapidity, by gradually exhausting and spending its force. There is also a criminal kind of sorrow, which flows from the workings of disappointed ambition and envy and revenge and covetousness. ‘This state or temper so destructive of all peace and composure, forms a dis- qualification for every blessing; more especially, for the consolation here promised. It is that sorrow of the world, which the apostle tells us, worketh death: a sorrow, in some sense, without hope ; which tends rath- er to fill the soul with terror and images of wo, than to administer comfort and joy. The sorrow intended by our Saviour, proposed as the subject of special reward, and which constitutes an instructive topic of discourse, is a religidus sorrow, proceeding from a religious principle and) having . relation to a religious object. We might, in this place, introduce a catalogue of separate articles; a volume of distinctions and divisions might be form- ed. «But we shall abridge the subject into two princi- pal articles ; that sorrow, which is an act of repentance 62 SERMON VI. 4 for our own sins; and ¢hat sorrow, which isa sentiment - of holy regret for the sins of other mens Sin naturally brings sorrow, as it naturally brings misery ; as it isa self-avenger ; as it pursues its author with a train of evils and unhappinesses. “Human phi- losophy therefore has dictated virtue, when no reference was had toa Diety anda future existence» But the sorrow, which shall lead to comfort and consolation, is something more than a reasonable regret, upon motives merely prudential and selfish. The sorrow, which we are told, worketh repentancé unto salvation, is ground- ed in moral considerations. It has respect toa Supreme Being ; is supposed to flow from just reflections on our relative character, our obligations, our motives to obe~ dience, our criminal defection and crimes, and the ma- ny sacred bonds of gratitude, honor and interest, we thereby have broken asunder. It supposes, in short, a yeturn to correctness of sentiment and principle. It supposes that our illusions are dispelled; that the abom- inable thing, which God hateth hath at length divested itself of those false allurements, with which it first ap- proaches and tempts our virtue; and that we’ are now ~ prepared to return to God, with weeping and fasting and mourning, with all our heart. bi As our own personal sins, so also the sins and impi- eties of other men, are causes which ought to affect us with sadness and sorrow. When we even consider the natural evils of life, our sensibilities cannot but be deep- ly and ‘severely pained. ‘The visible scenes of human distress, the many miserable objects, which present themselves, especially in great and opulent cities, where nd SERMON VI. 63 the pomp and pride of luxury and its concomitant mis- chiefs and miseries are met in the same view ; these melancholy proofs of human suffering and sorrow are calculated to excite very sorrowful reflections. The unseen miseries of life, as being more numerous, are perhaps, in many respects, still more afflicting. Not a few, under an exterior of felicity, are the victims of some secret, incurable malady of soul. The great num- bers of the distressed, who are restrained by motives of delicacy or propriety from making their misery more public, constitute unquestionably the greatest mass of human misery. And if we add to these, the more extended national woes, which proceed from pow- er abused; from lawless ambition ; from violence, per-, fidy and cruelty prompted by lust of dominion ; imagi- nation itself is overborne by the scene. We are pre- sented with an evil under the sun so dismaying, that humanity recoils from the spectacle. Here then are just grounds of a sorrow, which furnishes occasion for many moral and religious reftections, and which presses practically the duty of weeping with those, who weep, and mourning with them that mourn. But those, which ought still more strongly to affect us, are the moral evils of the world. The bearings of these are most awfully serious on human existence and happiness. When we bring into consideration the mis- erable consequences of man’s sinful defection from God ; _ “when we consider how much the whole world is out of frame, that it lieth in wickedness, that it travaileth in pain for the manifestation of the sons of God” that 64 SERMON YI. even where it has been irradiated by christianity, the ends of that divine dispensation are but partially attain-. ed; when we consider “ that a very general corruption spreads itself throughout the very kingdom of Christ ;” that there are so few, in comparison, who are willing to understand and conform to the genius of the . gospel, careful to maintain good works and walk worthy of the | vocation unto which they are-called; when we consid- er that so many have rejected the counsel of God, and denied the Lord, who bought them; that so many others are employing the semblance of godliness as @ cloak to vice and villainy, and making of religion, a sol- emn mockery ; when we turn our eye upon the crimes and abominations of which, this earthis the theatre ; when we contemplate man, not only as the ingrate and rebel against God, but as the enemy of his fellow-man ;_ when we listen to the groans of the nations, trace the bloody footsteps of that accursed engine, despotic, un- limited power, and witness the abortive, expiring strug gles of communities once happy and prosperous, against the ruthless rapacity of a lawless and sanguinary in- vader; when finally, we extend our reflections to the consequences, to which these impieties and criminal deeds are tending, when the wrath of God shall be re- vealed from heaven; we cannot but be affected with the most tender and moving sentiments of sorrow and com- passion. We shall be even disposed to wish with the prophet, that our head were waters and our eyesa foun- tain of tears, that we might weep day and von over the moral maladies and miseries of man. SERMON VI. @ _ In full consent with scriptural practice and evangeli- cal .precept are these. pious sensibilities, these moye-. ments of holy regret. Of their obligation and moral , character, we are specially advised by the precepts of Jesus Christ, the example, of holy David and_ other good men, and the animated expostulation of the apos- tle Paul. - : ries ‘ y _ A blessing belongs to those, who thus sorrow after a godly sort, for they shall be comforted. First, as it~ ~ is an.expression of repentance for our own sins. By calling our ways to remembrance, we discover the plague of our own heart. By pondering the dreadful -.. nature and. tendencies of moral evil, our hearts are moulded to a fitness for divine communications. And in the excitement of. holy affections and the sealing of _ yirtuous purposes, we have consolation and peace, from the very depth of our wretchedness. Whether repen- sance be considered as, in itself a natural, or only an instituted means of reconciling offenders to their offend- ‘ed Sovereign ; bringing assurances of this acceptance, it cannot but be accompanied with much. present and secret comfort and joy ; as it places men in a state of peace with their Maker, peace with their own conscien- ces and peace with the world ; as it gives them access, with confidence, to: the throne of grace; as it gives them. the prospect of that glory, which shall be revealed hereafter ; as it proffers an exceeding great reward, in the expectance of a state, where all occasions of sorrow- ing shall for ever cease, and one uninterrupted flow of felicity and joy shall eternally prevail. | be ‘ene 9 66 SERMON VI. Again, this godly sorrow shall bring comfort, as it is a sentiment of holy regret for the sufferings and the sins of others. Compassion, which carries suffering in the very notion of it, is, in some sort, an exception to the apostles observation, that no suffering, for the present, is joyous, but grievous. — In following this gentle, but powerful impulse of nature, the mind is affected with a, peculiar gratification. ‘The after reftection upon. its proper acts and offices is also soothing and delightful. It- belongs indeed to those more pure and refined, those most generous and sensible joys, of which a great and noble mind is susceptible. To the Being, who is full of compassion, whose spirit is grieved at the sins of men, it ae our nies Pinney pe ie ders us meet objects of His favor. And when with a - sympathetic regret for the evils of our brethren, we con- nect a holy solicitude for the honor of our Maker, our redeemer and sanctifier, we have a subject of lamentation, which answers to the promise of having comfort and consolation in sorrow ; of reaping in joy, when we thus sow in tears; and of finally entering into the joy of our ‘Lord. It is not the part of religion, to spread perpetual gloom over the aspect and the offices of human’ life. ‘The eyes of a christian are not to be perpetually suffus- ed with penitential tears; nor is he to cherisha vapid, ‘visionary, ineflicient commiseration. But it is most salutary, that he sometimes call his ways to remem- ~ brance, with humility and self abasement ; with a strict- ness and impartiality, which shall tend to sorrow, and a sorrow, which shall be fruitful of joy. It is peculiar- ly befiting the character he professes, to accustom him- ’ SERMON VI. | > 67 self, éspecially in an evil and disastrous day, to reflect ‘with tender and afflictive emotion on the sufferings and ‘sins of his brethren. To have these subjects familiar ‘and to cherish these sensibilities is to make the heart Detter; and they unquestionably are bad passions, . which would counteract and stifle them. There is a natural gradation of graces. There is a ‘due connection and order in the christian virtues. There isa time to mourn and a time to be merry; a - timeto weep and a time to rejoice. God grant, we may all so meet the occasion of joying and sorrowing in life, “that we hereafter may rejoice with joy unspeakable and full of glory. ‘ . . . 4 att. us eonec - deeb eon =i ohio i 2 Sdute gt id ory seegih sf Sduci# op rn bili ae es eit Hy back eae ei f ay GL: ; “ae A) Racor. fe [ OdOGR - Aas mata sig ps pudizinla aly: Yo ney ee way ySuibeadet egy Oy * “ ee i Oph eek we it eS e ae q - i ke eS ee ee ee -9 iP ;* rig he PN ad. ty AP he Ane < 7 : ; fie UEP th 4 ot ae y oe (eB? yy : , 4M Das Be Wee. aa : : "hol “bs | Ls t RIOCRF FOLEY] USGS a - 4 i \ ésidgitt ot ein BLE Joris bo ~ ab irae Var plage seclahenery el eC TAIL 201 p43! a nice hy bute — . FURY PVE eFthE Sarees ’ * SUES So RAs My - ; sya Dyas et ets, ry Ay wit. goer em) atic sacle: vals * ‘4 - . “™ ‘ » ‘ dns Seon - SERMON VII.—Parturians 4. 8. « Finally brethren, whatsoever things are true, whatsoever things are fionest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” X THE writings of Paul, our great apostolic father, constitute a most interesting part of the christian can- on, While his conversion to christianity forms an im- portant item in its historical proofs, and while his doc- trinal disquisitions afford valuable instruction for the direction-of faith, his moral injunctions, ample in their sense and appropriate in their use, comprise the best rules for the regulation of conduct. ‘To adapt particu- lar, appropriate rules to every. possible case or circum- stance would be impracticable. . The most perfect moral system can only supply this, multiplicity of distinct, min- ute directions by certain general characters, of easy, de- terminate, perspicuous meaning and application. And suchis the passage before us. ‘‘ Finally, brethren, what- soever things are true—are honest—are just—are pure | —are lovely—are of good report ; if there be any virtue, and if there be any praise, think on these things.”’ We shall give these several articles their distinct consideration. By the things, which are érue, are un- questionably intended those habits and practices; that. 70 SERMON VIL. course of life and manners, “ which are agreeable to the state and disposition of things in nature; suitable to our own constitution, rank and character in the uni- verse; and consistent with the relations we bear and the various obligations we are under to other beings.” The recognition of this rule, as one invariable standard, to which we are ever obliged to conform, is only in dif- . ferent terms asserting ‘‘ that we are required to live and act like ourselves, and in the same manner to treat our fellow creatures ;” that we are to remember and res- spect our rational and moral character ; our spiritual, immortal interest; and our religious privileges, duties and prospects: that we be habitually mindful of our relation to an infinite, invisible creator and sustainér ; practically acknowledging our dependaneé; indebted- ness and responsibility : and finally, that in all our inter- course with other men, we behave consistently with our social connections, dependancies and obligations; ex- ercising and cherishing those dispositions and affections and attending to those moral and civil distinctions, which are prompted and notified by particular cireum- stances and situations. ‘That it is our duty, in this sense, to attend to truth, is a self-evident proposition, of which it is difficult to sey a medium of bi cy i self-evident. Are any insensible to this primary obligation ? they hhave only to glance at the absurd supposition and fear- ful consequences of an opposite scheme or system. ~ The opposite scheme would then suppose and imply that man, with the highest interest in right moral ac- tion, has yet no definitive rule of action. It — sup- SERMON VIL. 74 pose.a full licence, “ on every start of petulant humor” —on every impulse of headstrong appetite—on every uggestion of malevolence or cupidity, to viclate the settled order and economy of the world. It would sup- pose that, for a momentary, partial, mistaken good, we ¢ at liberty to sacrifice a permanent, real, infinite good. Tt would suppose that our moral ingenuities were only puerile prejudices; that the perceptions, feelings and sgftiments of our internal nature »were illusive: di- rectories; and that unnaturally yile and monstrous characters are equally the objects of approbation and complacency with the regular, the virtuous and good. Zt would imply moreover that beneficence and gener- osity have no claim on our gratitude; nor indigence and wo on our commiseration ; and that the names of disinterestedness, generosity, ingenuity and gratitude, of justice, equity, honor and decency are mere empty sounds devoid of meaning. Inthis manner, to contra- dict the truth of things by our practice, were a more dangerous and criminal absurdity than to deny it in word or speculation. And the language of action and behav- iour is justly regarded as more significant and uner- ringly characteristic than mere lip declaration and pro- FewSIOMK? Yo 6 Rae: aoe In descending from general to particular duties, we may consider the apostle as enjoining veracity and fi- delity ; sincerity in our professions of reverence and — devotedness to God; truth and punctuality in our friendships, promises and engagements ; exemption from dissimulation and falsehood, deceptive adulation, fraudful overreaching and chicanery ; vices, which ex- 72 ' SERMON Vil. pose the basest and vilest disposition, and rnccciuis are perpetual mischiefs and infelicities among men... - Who does not see that the prevalence of mutual t and confidence among men—that the virtues of aide sincerity and fidelity, are indispensably Tequisite, not merely to the conveniency and prosperity, but to. the yery existence of the social state? Who that has, any . remains of moral sensibility, but is shocked at the lation of these primary duties of humanity? A \ that is a believer in the gospel revelation, but must b awed by its denunciations against all liars and ap and be excited and persuaded by the terrors o ehh Lord, to think on and practice whatsoever zt érue. ‘Lie not one to: another, brethren,” says, the — apostle; ‘‘ for we are members one of another 5? in im- porting that, as our most valuable enjoyments arise our social connections, those enjoyments essentially de. . pend on mutual trust and confidence among ‘the. sever- al members; importing further, that we, as christians, are connected in a still more important and sacred in, terest ; and that falschood and deception, by introduc. ing confusion and discord, oppose and subvert that spiritual edification, into which we are built up andren- dered meet for an inheritance among them he arg sang tified. The apostle next calls our attention ‘to. yt cal things are honest ; or as it may be rendered “ decent, grave, venerable.” There is a very obvious propriety in this order of the subject ; for nothing is more wa? nothing more venerable than truth; than falsehood, ing more indecent, base and reproachful, The ob- SERMON VII. 73 gervance of this rule and the maintainance of this char- acter will be important to every one, whose moral dis- “@ernment, sense of honor, and native seeds of goodness ‘yetain their due vigor andinfluence. Certainly things ‘decent, as becoming the dignity of the human nature ; things venerable, as procuring honor and respect ; and grave, as expressive of sedate reflection and solidity of judgment ; things connected with a just and dignified consistency of character, in exclusion of every thing sor- did, indecorous, effeminate and vicious; things chasten- erly and correct, exempt from all frivolous for- y, churlish moroseness, superstititious and hypo- ‘critical affectation or severity; these things, I say, can never be regarded as of minor importance, by beings impressed with moral obligation and inspired with ‘christian hopes. By the honestum here inculcated as a particular rule, by the things that are grave, decent and venerable, are specially to be understood a calm, collected, equable temper, free from violent perturbation and passionate excesses ; 2 mind and spirit erect against every crim- inal influence or motive; a conduct and conversation, on all occasions, consistent with gentle manners and expressive of due respect to the feelings and senti- ments of our christian brethren ; exemption from those rudenesses and affrontive airs or expressions, which create disgust, alienation and contempt; in short, a uniform, undeviating adherance, in every circum- stance, to the principles of rectitude and propriety, 10 74 SERMON VII. from the strength of inward regularity, and the cial ing influence of evangelical motive. Thus, walking honestly, as children of light axa; me the day, thus acting in character, as reasonable, ac- countable beings, we shall adorn and commend reli- gion; while religion, in return, shall constitute our chief ornament, honor and excellence. In attending to the preceding articles, we haye, in great measure, anticipated what, as general rules be- longs to the two following ; whatsoever things are just ; that is, right and fit in themselves: whatsoever things are pure; that is, tending to the refinement, the purity, the perfection of our intellectual and moral na- ture. Things are right in themselves because con- sistent with eternal reason, with truth, with the estab- lished scheme of the universe, and with every idea of natural order and harmony. ‘The same things are pure in themselves, because tending to preserve un- impaired and unsullied, the grace, the comeliness, the correctness of the human character. . . These are therefore in principle, one and the same. They jointly constitute a sacred engagement, an indis- soluble bond to truth, to right action, to moral cor- rectness, to universal purity of dispositions, affections and manners. If we descend to particulars under each of tists ar- ticles; by things just are intended a scrupulous regard to the rights, which belong to others, with a determin- ed, unremitted purpose, on all occasions, to hold them sacred and inviolate: that we be just in relation to SERMON Vi. 75 their person, their reputation and their property = that we be just to their merit, by cautiously suppressing every ‘envious emotion, and frowning out of view every foul, injurious as persion : that we be “ just to their infirmi- ties,” by the most charitable construction in doubtful ‘cases, and by candidly weighing every favorable cir- cumstance of palliation: that we be just in our traffic, just in our demands, and just in the degree and meas- ure of our resentments : finally, that we be negatively just, by religiously abstaining from all iniquitous usur- pation, tyrannical abuse of power, evil surmisings on character, sinister arts and guileful practices, and the whole catalogue of social evils and wrongs, whose prevalence saps the pillars of the social fabric, and scat- ters in society the seeds of ruin and political death. It is hardly necessary to add that, by things pure, in a special sense, are intended, a careful, uniform self government in regard to the voluptuous and concu- piscent passions; a strict, undeviating adherance to the rules of temperance, chastity and decorum ; abstain- ing religiously from all illicit indulgences in thought, expression or action ; thus keeping our vessel in sanc- tification and honor, and escaping the corruptions that are in the world through lust. « Know ye not,” says the apostle, “ that your bodies, in which dwelleth the spirit of God, are His temples ; and that, if any man defile the temple of God, him shall God destroy ?” : The apostle, in his happy arrangement of moral . forms, places next, whatsoever things are lovely. If 76 SERMON VIL there be things in themselves lovely, they surely are » the proper objects of esteem, of attachment, of choice . and pursuit. If certain characters or qualities are Jove. fy, or deserving of our love, they are the objects of de-. light ; and they, of course, ought te be cherished, cul- tivated and improved. Moral excellence, or virtue in- general, has every thing to attract and to interest reason- able beings. It is in itself all lovely, and calculated intrinsically to engage our love, But there is an order of graces, there are grades of excellence, there isa dis- tinction of particular yirtues. There are virtues of pe- culiar, uncommon amiableness, of which the apostle would have christians particularly thoughtful and em- _ ulous. And what are the qualities and actions, which moral feeling and taste, observation and experience thus designate ? but gentleness, meekness, friendliness, candor, condescension, forbearance and charity ; ten. derness of heart ; a.quick sensibility to favors, and a manly indifference to wrongs; a lively and active sen- sibility to the sufferings and sorrows of others, and es- pecially to violated and depressed virtue ; a ready and cheerful relinquishment of our own rights to the claims of our christian brethren. These are the virtues, which have a peculiar, special, attractive beauty and gracefulness. ‘These are the virtues, which adorn the characters of the eminently good. And these (may we not add) are the virtues, which characterised those, whom Jesus loved. ne The apostle, proceeding in a just order and rising in his climax adds, whatsoever things are of good reporé. SERMON VII. 17 Nor does he intend by things of good 7eport, those actions and qualities, which Hive only a circumstantial, local, accidental estimation and credit. He means not those actions, which merely suit the taste and genius of the country in which we live, or those only “ which "are reverenced from force of education and habit or an- cestral authority ;” but such as are universally well re- ported of, in all ages and nations, however disagreeing in particular sentiments, modes of living, systems of policy or forms of religion. Actions or moral charae- ters, having this combined testimony, this agreement of sentiment, this harmony of suffrage or applause, are of course approved from reason, not prejudice or pas- sion ; are of intrinsic, immutable excellence, are found- ed in the common frame of our nature; and are evin- _ ceive “of one original superior faculty, which magiste- vially dictates to all, on general rules; and is therefore the light, the voice, the law of God in His creature and | subject, man.” The apostle then does not enjoin _ things of accidental, circumstantial acceptance ; but of _ universally acknowledged intrinsic excellence. — Tt is easy to conceive a state of society, m which _ the sense or suffrage of the majority shall make a false | report of the nature of things, and palpably contradict the rule of truth.” The things, which, in this case, | are, partially and locally considered of good report, _ shall be very ill reported of by wisdom—by the voice of conscience—by that more general less fallable direc- tory, to which the inflexibly virtuous man_ will ever yefer himself. This subject has an important bearing 78 SERMON VII. on practical opinion. The applauses of men, when expressive of worth—when proceeding from the dic- tates of enlightened, universal reason, are a motive well adapted to influence an ingenuous mind. But when, from the fatal predominance of ignorance, demorality and vice, these distinctions are annexed to contempti- ble and vile characters ; the wise man will boxeonereginanat the virtuous man will despise them. — EROS, OS The particular virtues, which the apostle specially designed by things of good report, are those which mark nobleness of disposition and greatness of soul; as, a disinterested, active, diffusive benevolence, com- passion and generosity; returning of good for'evils forgiveness of injuries; moderation in affluence and power; humility and affability in exalted stations ; in short, the whole train of amiable and interesting vir- tues and graces, which, in the sight of the wise and the good, adorn and dignify the human character. © ~'The apostle finally subjoins, “ If there be any virtue and if there be any praise, think on these things.” If there be any virtue and if there be any praise ; if virtue and the sentiments, which annex to it, be indeed reali- ties and bottomed in nature; or if there be some par- ticular transcendent virtue calculated to adorn the char- acter with a peculiar lustre, not distinctively notified by any one of the preceding articles; or finally, if there be some appropriate, characteristic virtue, to which your peculiar situation imperiously calls you ; think on these things. The acceptation of the clause under either or all of these senses, will evince, that in the. SERMON VIL 79 mention of virtue and praise, after things true, honest, just, pure, lovely and of good report, nothing redund- ant or trivial has fallen from the masterly pen of St. , And first, if virtue be indeed a reality and not an empty fiction; has it a positive existence in nature, in system, in precept and in life; do we in vain seek it - from the pens and the practices of heathen sages, whose systems and lessons are comparatively empty, spiritless _ and illusory; does the glorious gospel of the blessed God alone display it in full orbed lustre ; are the things intrinsically worthy to exercise the thoughts and mould and model the practice, alone exhibited in that divine _ system, of which we have here a fair compend ; are we constrained to admire the extent, the sublimity, the per- 1 fection of the gospel moral; and are we smitten with | the compass, the fullness of sense, the perspicuity, con- ciseness and elegance displayed in this incomparable "passage; then think on and practice these things. | Think of the. beauty, the loveliness, the high moment | and solemn obligation of the things which are true, | honest, just, pure, lovely and of good report. Ponder them. Dwell upon them, until the ardor of virtue | shall warm your breasts and excite you to renewed, determined, effective endeavor to exemplify them in _ your life and character. . Again, is there any transcendent quality not distinctly | marked under these characters; is there within the | compass of your power and means some superior vir- | tue meriting extraordinary applause and distinguished so SERMON YH. rewards, and fruitful of peculiar self gratulation ; with — proportionate ardor, aspire after the pperpcter of that virtue, esteeming it a highly commendable ambition to _ excel in it. Contemplate, in their intrinsic worth and personal interest, the high and surprising essays of © goodness, in life and in story. Survey and admire them in the characters of great and good men. Behold them portrayed, exemplified and inspired by the great Au- thor and finisher of our moral faith ; and let a generous ! ambition awaken within you a correspondent a | and resolution. Finally, if there be some appropriate, characteristic virtue imposed by your special situation; do the cir- cumstances, in which God has placed you and the ~ trials, to which He has called you, require some high — exertion of self denial or difficult duty ; think, O think with the firmness of a reasonable and the solicitude of — an immortal being, of this province of your probationa- ; ry vocation. In the exercise of staunch thought and . manly reflection, be true and faithful to your trust, | your profession, your God and your better interest. Be sober; be vigilant. Resist temptation. Be spec- , jally observant on that point, where danger and duty — thus powerfully press. Be thoughtful of the provi- . dence which has appointed your lot. Be thoughful of the motives, which should bind us to fidelity. Be thoughtful of the authority, the purity, the perfection of the law you are under: of the power, in whom icici you have strength; of the prize, for which you con- tend; of the exceeding great reward, that awaits you SERMON Vu. 81 igh. Put on the whole armor of God. Be strong a¢ Lord and in the power of His might, Ever Wve and practice the things that are excellent,— oever things are true—are honest-—are just—are ; pure—are lovely—are of good report; if there be any Virtue and if there be any praise, think on and practice these things, Pa | Il SERMON VIII.—EocctestasTEs 12. 1—8. « Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, [ have no pleasure in them: while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders shall cease because they are few, and those that look eut at the windows*be darkened, and the doors shall be shut in the streets ; when the sound of the grinding is low: and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low: also when they shall be afraid of that which is high, and fear shall be in the way ; and the almond tree shall flourish, and the grasshopper shall be a burden; and desire shall fail, because man goeth to his long home, and the mourners go about the streets. Or ever the silver cord is loos- ed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel be broken at the cistern. Then shall the dust return to the earth as it was, and the spirit shall re- turn unto God, who gave it.” IN this passage, we have a collection of hicroglyph- ics, the meaning of which, with a superficial reader, is far from being intelligible. Divines, to decipher their sense and develope the exact ideas of the Author, have ofttimes exerted their talents, their learning and indus- try. But the fruit of the various attempts of this sort, has been far from establishing one uniform conc ur- rence of opinion. Different theories have been adopt- ed; and even some, who have brought to: the task a respectful share of good sense and erudition, have re- linquished it in despair, pronouncing it impossible to 64 SERMON VIIT, ” explain the images with clearness and conviction. That learned ‘commentators, have so ill succeeded with, this difficult passage may perhaps, in é.. ‘measure, .- be ascribed to their having adopted a scientific instead... of apopular investigation. The Author of this book of . . Ecclesiastes was, without question one of the greatest — naturalists of his time, and well versed in all the then » current philosophy and science. Still howeyer, it may. be questioned, whether a moral treatise or poem having | for its object, the moral improvement of people at large and especially the younger class, is best illustrat- ed on those principles. When entering into the style | of figure and couching his moral reflections under im- | ages intended to strike the feelings, would he not rath- er have borrowed his allusions from objects very generally known and familiar, than from things under- — stood by none except the adepts in medical science. This being presumed, it will follow im consequence, that we are to search, not in the obscurity of techni- cal phrases, not in the depths of medical science, but in the natural and civil history of the Author’s country and time, for the objects, usages and circumstances, if which work out the precise points of allusion. THe. yemarks we have to offer, as explanatory of the passage before us, will be guided by this obviously’ ra- tional’ clew ; leaving every one to judge for himself of their justness and consistency. : hide The commencement of’ this allegorical passage is supposed to give a general representation of the de-.. cline of life, under the notion of winter. Accordingly, . the particulars mentioned are the precise descriptive SERMON VIII. =85 circumstances of that season in the east. ‘Before the sun or the light or the moon or the stars be darkened, or the clouds return after the rain.” To compare old age to winter or the evening of a day, as youth, on the | contrary, to spring and the morning, is a very apt piece _ of rhetoric and peculiarly agreeable to oriental taste. -Numberless passages might be cited from authors, where winter is represented under the figure of an old man; and the state of an old man under that of winter. Instead then of explaining the darkening of the sun, _ moon and stars, of one of the maladies of old age, a - full catalogue of which, the Author gives in the follow- _ ing verses, we are rather to understand him as speak- ing generally of the state of old age, under the notion | of winter ; from the plain and simple description of ' evil days and years, of which we are constrained to | say we have no pleasure in them, rising to a more el- | evated, a figurative, an emblematical representation of that time of life, which by its sadness and gloom, con- stitutes a reverse of youth. Remember thy Creator in the days of thy youth, before evil days come and the years draw nigh, in which, thou wilt find little or no pleasure 3—when the faculties and the objects of com- fort and delight shall have forsaken thee, and a | ttain of calamities and sorrows shall have beclouded | thy existence ; in a word, before the winter of life | commences, that gloomy and sad season. In the 3d, 4th and part of the 5th verse, he makes in detail, an emblematic description of the particu- dar bitterness and complaints of old age. “In the day, ‘when the Keepers of the house shall tremble; and the | i 86% ‘SERMON VIIE Nee strong men shall bow themselves; and the erinders | shall cease because they are few; a those ‘that look | out of the windows'be darkened ; 2 the doors shall — __ be shut in the streets; when the sound of “the grind- ’ ing is low ; and he shall rise up at. the voice of the bird ; and all the daughters of music shall be. brought | low ; also when they shall be afraid of that which is high and fears shall be in the way ; and the almond tree shall flourish, and the erasshopper shall be a bur- 4 den, and desire shall fail.’’ age i The representation of the human body under the 4 metaphor of a house, with the soul as its tenant, is. | agreeable to the style of scripture. «We know,” i says Paul to the Corinthians, * that if our earthly house _ of this tabernacle be dissolved, we have a ‘building of God.” The same figure occurs in Mathew. Sol- omon, in the beginning of this description, has made use of it. He compares the human body to a building; and in conformity to characteristic circumstances, he supposes that building to be a palace inhabited by dif- ferent sorts of persons. To the state of things in an eastern palace, the emblems in question will perhaps | be seen to have a manifest reference. —That the im- pairing of sight incident to old age is intended by the expressions, “ Those that look out. of the ‘windows shall be darkened,” -will be readily, imagined. Loss © sight is a common infirmity of age. ‘Thus, whe; Isaac was old, his eyes were dim. The eyes of Israe were dim for age. Abijah could not see, for his eyes were set by reason of his age. But besides a percep tion of the principal idea in the mind of the Author, the * SERMON VIIL. 87 force and beauty of a passage also depends on a dis- cernment of the grounds and reasons of the allusion. > word then, which expresses “‘ those who look out at the | windows,” being feminine, alludes most proba- to the circumstances of the eastern females, who, mifined within doors, through the jealousy of the roc, and afraid even there, to discover themselves to strangers; are yet sometimes indulged the pleasure of looking out of the windows when any thing remark- able is passing. ‘The ancient Jewish females, agreea- bly to this, were not wont, on public occasions, to is- sue out into the streets ; but to view what was passing through the windows. ‘The mother of Cisera looked out at a window and cried through the lattice. The daughter of king Saul and principal wife of David, looked through a window, to see the magnificent cavalcade, when the ark was brought into the city, with music and dancing, and all the people in solemn pro- cession. “But, when the females are under an inter- diction even of this privilege; when the gratification, of an innocent but ardent curiosity is forbidden them; with what peculiar aptness does their situation em- blemize the infelicity occasioned by blindness, through age? How deeply and severely are the blind wont to regret the destitution of sight; how eagerly do they wish to be spectators of what is passing in the world ? But, in old age, often and again, in the figurative lan- guage of Solomon, the women that look out of the windows are darkened. The emblems next to be brought under considera- tion are the trembling of the keepers of the house, and 88 SERMON VIIEL the bowing of the strong men. “In the day, when the keepers of the house shall tremble, and the strong mez shall bow themselves.” There is, it will be observed, a near connection between these two clauses. But they are distinctly mentioned to express two different effects of age: the one, intending weakness. and trem- bling of the hands ; the other, the bending of the back, under the pressure of ycars. Of the stooping or bend- ing of the back with age, so singularly expressive of its infirmity and decrepitude, we find mention in scrip- ture. ‘Therefore he brought upon them the king of .the Chaldees, who slew their young men—and had no compassion on young man or maiden, old man or him, that stoopeth for age.” The weakness of the hands, which is often attended with paralytic tremblings, is again clearly expressed in the thirtieth chapter of Job. “Yea, whereunto might the strength of their hands _ profit me, in whom old age was _perished,””—or rath- er, “‘in whom old age had made it to perish.” So obvious indeed is this sense of these kindred claus- es, that it has been generally and perhaps universally embraced. But the reference to oriental occurrences has not, it is presumed, been so generally understood. From the same source as before, the Author seems to have derived the images, under which he clothes his ideas: and he evidently alludes to the strong men oF guards entertained as keepers of the eastern palaces. Of such keepers or guards we have repeated mention in scripture; as in the case of David, of Rehoboam, and especially of Joram, when Jehu slew him and took pos- session of his palace. Nor was the thought, any wise SERMON VIII. 89 unnatural, when he compared the shaking of the hands and the bending of the back, previous to the approach eath, the king of terrors, to the trembling of the : guards of an eastern palace and the submissive bowing down of the strong men there, when an invincible ene- my approaches for conquest. ~ The discussion of the next article requires a circum- stantial remark, whose connection with the subject will apologize for its triteness or want of solemnity. The expression relates to the slaves, whose business it was with small hand mills, to grind the corn consumed in large quantities, by the Masters of eastern palaces. “And the grinders shall cease, because they are few,” or as the margin hath it, “ because they grind little.” Of the eastern people, it is observable, that a large proportion of their food and their principle delicacies consist of farinaceous preparations, which they diversi- fy by various methods, to excite the full fed appetite. By allusion to these customs, Solomon. describes that loss of the powers of tasting and, that inability to dis- tinguish between the different flavors of aliments, which form one of the bitternesses of declining life. It is that, of which the aged Barzilla, in a very feeling manner, complains. “Iam, this day, four score years old ; and ¢an I discern between good and evil? can thy servant taste what I eat or what I drink 2” ~~ A manifest affinity will be discerned between this cause and the next to be mentioned; “and the doors shal! be shut in the streets when the sound of the grind. ing is low.” This is explained of that love of retire. 12 i 90 SERMON VIIL. ment and aversion to company, often remarked in the aged, and which the aged Barzilla strongly expressed in the above cited place. Rather would he go home toa life of retirement, privacy and seclusion, than re- pair to Jerusalem, daily to converse with the courtiers of the king. That the shutting of the doors of an — house implies that no company of the joyous kind is expected there, is not only plain in itself, but evidently supposed in a passage of Isaiah. ‘The mirth of the tabret ceaseth, the noise of them that rejoice endeth ; the joy of the harp ceaseth. They shall not drink wine with a song. Strong drink shall be bitter to them, that drink it. ‘The city of confusion is broken down. very house is shut up, that no man may come in. ‘There is a crying for wine in the streets. All joy is darkened ; the mirth of the land is gone.” Solomon in this description of old age, would represent, that as _the aged cannot now, with their former gout, enjoy a variety of delicious food, so neither can they, at their time of life, endure the disturbance of company ; or take pleasure in providing convivial entertainments. ‘They have lost their social powers and feelings ; have out lived those habits, which formerly administered pleasure ; and they now delight in retirement and: soli- tude. It follows, “ And he shall rise up at the voice of the bird; and all the daughters of music shall be brought low.” These expressions have undoubted reference to that incapacity for sleep and rest, and that loss of the sense of hearing, which are common infirm- ities of age. ‘The points of allusion belong to a prac: SERMON VIIE ML Gice in the east, of having musicians, who commence their matin song at the time of rising. If, through rest- lessness, and incapacity for repose, the aged Master of the palace prematurely rose; before the: dawn, even at the first music of the feathered choir, the daughters of __ music must have been disconcerted. If deafness took place, they must have been. “ brought low,” by a mor- tifying rejection of their art and a consequent, dismis- sion. “And the almond tree shall flourish.” That the greyheadedness of the aged is meant by the flour- _ ishing of the “ Almond tree,” is a very common in- terpretation. It has however been considered, by some, as objectionable, on account of the obvious dif- ference of tint or color. Hence attempts to decipher the clause, by correcting the translation. It has been asserted that the original word rendered “ almond tree,” is more properly rendered watcher. ‘ And the watch- er shall flourish.” If now we consider, that the func- tion of watchers, who were employed in the east, and who mounted, from time to time, their place of observa- tion, to note occurrences, is somewhat analogous, with regard to a palace, to physicians, with regard to the body ; may not the clause be satisfactorily deciphered, by understanding it of the frequency of medical attend- ants, when the Master of the palace is declining in life and death approaching ? And the physician shall flourish ; shall enrich himself. ; The writer proceeds, in figure, “ And the erasshop- per shall be a burden, and desire shall fail.’ When the book of Deuteronomy informs us, that Moses, §2 SERMON VIII. _ though an hundred and twenty years old, possessed vigor, to the last, to which, old age is in. common a stranger, it thus expresses the circumstance. “* His eye was not dim nor his natural force abated ;” or as is the Hebrew, “nor his moisture fled.” It is-then of this disappearing of moisture in old age, that the clause in question is probably to be understood. “ And the grasshopper shall be a burden, and desire shall fail;” oras it is better translated, ‘shall burden or load itself, | and the objects of desire shall fail.” The allusion is — borrowed from the state of eastern vineyards and gar- dens, when their foilage and fruits are. marred by de- vouring insects ; an appearance with which, the imag- ination readily connects the ideas of decay and sadness. That these objects of desire should be understood of those green fields and vineyards is congruous to what is suggested in scripture. ‘‘ They. shall lament, for the pleasant fields ;”” the fields of desire, ‘and the fruitful vine. Ye have built houses of hewn stone, but ye shalk not dwell in them. Ye have planted pleasant vine- yards ;” vineyards of desire ; “‘ but ye shall not drink the wine of them.’ _It was not an unnatural thought, to describe a human body shrunk up, without moisture and ready to die, by the state of the vegetable world around; when every tree was stripped of its leaves and. every green thing had disappeared») 4} 1) 1p The next succeeding clauses, which form the third part of this remarkable passage, have‘less of figurative clothing, and of course, require fewer remarks. “ Be- cause man goeth to his long home and the mourners ~ SERMON VIL. "8 go about the streets.” ‘That a man’s long home signi- the house appointed for all the living, will be readily understood. The other expression, ‘and the mounmers go about the streets,” has an appropriate, significant reference. It is intended of those public processions bemoaning the dead, and those formal, deep testimonials of sorrow, which constitute a singu- larity in the usages of the east. They testify their sor- row for the death and their respect for the memory of their departed friends, by public wailings and funeral processions, in solemnity, variety, numbers and ex- tent ; costliness, pomp and extravagance, of which, we in our day and country, have no examples. We come, at length to the sixth and last verse of this hieroglyphic description, “ Or ever the silver cord be loosed or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel be broken at the cistern.” ‘These images have been considered as even more enigmatical and difficult to decipher, than the preceding. But the difficulty will be. somewhat dimin- ished, if we consider, in opposition to received opin- ion, but in fuller consent with the order observed that this verse is not connected with the former, as a con- tinuation of the afflictive attendants on old age; but as emblemizing the state and circumstances of the body after death. The Author has first exhibited a general view of the declining period of life, under the metaphor _ of winter. He next brings into view a detailed, em- blematical account of the many miseries incident to that period and state, till death close the scene, He then 94 SERMON VIIL speaks of the burial of the body and the solemn mourning of survivors; “Man goeth to his long home and the mourners go about the streets.” And he now finally (resuming his allegorical manner) describes the circumstances, which take place subsequent to the bu- rial of the body, till it mingle with the dust, or “ returti to the earth as it was.” This latter part of the passage is supposed *t to have reference to the mortal remains of the same princely personage,‘ who is the subject of the former part. And the first emblems here employed relate to the destruc: tion or dissolution of the j insignia of dignity, in which the dead body is vested. By the loosing of “the sil+ ver cord,” we understand the dissolution of the band- age, by which the sepulchral vestments were fastened upon the body. From the eleventh of John’s gospel, it appears that, whatever the ancient Jews were buried in, whether in a winding sheet, or in some of their best garments, they were not merely wrapt loose about them, but fastened with proper bandages. For when our Lord called Lazarus to come forth from the grave, he came forth bound hand and foot with grave clothes : and his face was bound about witha napkin. Jesus saith unto them, ‘Loose him and let him go.” Abundant historical documents demonstrate that such bandage might very probably have been of atexture aptly to denominate it ‘‘the silver cord.” We know also from the same source as well as from natural reason, the cer- tainty of that effect, in a course of time, to which Solo- mon alludes. Herod, according to Josephus, was bu- SERMON VIII. 95 ried in royal robes. The body of a Tartarian Prince, whose tomb was some time since opened, by order of the Russian court, and which was supposed to have been buried more than 400 years, was found reclining ona sheet of pure gold extending from head to foot. Another sheet of gold of like dimensions was spread ever him. He was wrapped in a rich mantle bordered _. with gold and studded with rubies and emeralds. The appearance of the vestment was, as it were fair and en- tire; but upon touching, it crumbled into dust. So» might the swathings in which probably the eastern no- bles, in Solomon’s time, were wrapped at their burial, in a course of years, decay and perish. By the ef- fluvia of the enveloped body and the surrounding earth, they would lose their consistency, would lose their hold, would crumble to dust. If this explanation be admitted, the second clause ceases to be difficult. “Or the golden bowl be broken.” The word, by our translators, rendered bowl, has its derivation from a term, which signifies to roll round ; referring probably _ to what was worn upon, or rolled about the head, by people of high distinction. We are hence at liberty to understand it of the diadem, fillet or cap of honor, worn by eastern Princes ; and in one of which, the head of Herod was inclosed, when he was carried to burial, according to Josephus. ‘He was carried forth, laid upon a couch of gold adorned with precious stones of _ great value, of diverse kinds. ‘The matress “was pur- ple. It was wrapped in vestments of like color ; and the head was wrapped about with a diadem. A dia- 96 | SERMON VILL. dem, into whose texture, gold thread was wrought, was liable, equally with the silver bandages that secured the vestments of the dead body, to decay, to be rotted, to crumble to dust. A thought of this kind unquestion-— ably dictated the language of an apocryphal writer, when he compares an idol to a dead body, that is cast into the dark. “ And you shall know them to be no gods, by the bright purple that rotteth upon them.” Be admonished then says Solomon, to remember thy Creator ; in the days of thy youth, to devote thyself to God; in whom alone thou hast an imperishable por- tion. For, all the magnificence of sepulchral habits, to which thou mayest vainly look, as some softening to the horrors of the grave, will vanish away. It is the sense of the power, the goodness, the faithfulness, the life preserving energy of thy invisible Creator and sus- : tainer, that alone can give consolation in view of thy mortal destiny. We come finally to the last, and perhaps least, deter- minable clauses; “Or the pitcher be broken at the fountain, or the wheel be broken at the cistern.” Of several constructions given to these clauses, perhaps the most natural, because most consistent with the other parts of the subject, is, that they emblemize the -ruina- ted, desolate, corruptible state of a sepulchre or graye after the perfumes, flowers and odoriferous substances deposited there, have wasted and disappeared under the influence of time.. ‘To give probability to this explanation, or to shew the connection between a body decaying in a sepulchre, anda broken pitcher or fractured water, ze SERMON VIII. 97 wheel, a number of particulars should be noted. Let it then be remembered, that in the business of watering gardens, in which much labor is bestowed in the east, pitchers and wheels are much in- requisition. Also, that the eastern sepulchres are frequently adorned with odoriferous herbs and flowers ; msomuch that the place in which is the tomb of a celebrated mahometan is called the odoriferous garden—insomuch, that the place, in which lies interred their great prophet Mohammed, is called, by way of eminence, the flowery meadow or garden—insomuch finally, that the same word, which in arabic signifies a garden is employed to signify the sepulchre of some person celebrious for learning or pi- ety. These things being recollected, it will not appear altogether unnatural and remote from oriental manage- ments, to represent the extinction and disappearing of these agreeablenesses ina long neglected sepulchre or bu- rial cave where the body is nearly reduced to dust by the image of a broken pitcher or water wheel. It was the manner of the ancient Jews, (and for this, we have the testimony of St. John) to bury their dead with per- fumes ; and for the same reason, ‘it should seem, in pla- ces planted with flowers and fragrant herbs, or in gar- dens. Joseph of Arimathea had prepared a tomb for himself in a garden; in which our Lord was buried. King Manasseh was buried in a garden, the garden of his own house. King Ammon was buried in a gar- den. And Joab, it should seem, was buried in a gar- den; for he is said to have been buried in his own house, in the wilderness. As then the pitcher and the water wheel were so generally used for keeping up the 13 98 SERMON VIII. verdure and fragrancy of those consecrated places$ may not the breaking of the pitcher at the fountain and the fracturing of the water wheel, very, naturally express the state of a long neglected sepulchre or burial gar- den; where sterility and desolation had taken, place of verdure and fragrance ; where, instead of flowers and foliage and delightful odor, nothing perhaps. but a bar- ren waste would salute the sense ; where the scent of those rich perfumes, with which the body was interred would be lost, the spices become rotten and crumbled to dust, the gums dissolved and dispersed, and ruin, desolation and neglect in absolute possession. Remember thy Creator, says Solomon; be admon- ished to devote thyself to God, in the days of thy youth, before the winter of old age shall overtake thee and. thy: days shall be clouded with sadness and sorrow ; before death shall invade thy feeble frail citadel; before thou shalt be carried to thy long home; before corruption shall have invaded thy remains, the vestments of death shall be decayed, the perfume of the grave dissipated and thy body turned to dust. Be persuaded, O young man, in the midst of thy pleasures and youthful joys, to remember thy mortal destiny ; to be mindful of those calamities and woes, that await thee, and seek refuge in God. For nothing but hope in God and confidence in His power and mercy can fortify thee to sustain them; can support the soul, when struggling with disease ; can disarm the king of terrors in his approach; can en-. able thee to reflect on the solitude, the corruption, the dereliction, the final demolition of the grave and its place being known no more. For even then, thy in- * SERMON VIII. ‘99 visible Sustainer and Redeemer, the Giver of hfe, thy Creator, can regenerate thy wasted frame; can bring thee back into view ; can raise thee from the dead and make thee a partaker of His own immortality. God grant we may be so suitably imprest with these awful and momentous truths, that we may be disposed to number our days aright ; may apply our hearts unto true wisdom ; and finally attain that measure of grace and holiness, which shall render us meet for the enjoy- ments of the heavenly state ; through Jesus Christ, to whom be honor and glory both now and forever. Nore. The preceding discourse is indebted, for a number of facts and illustrations, to a voluminous work on eastern objects and usages, published some years ago, in Europe. 2 es ie ae = appaiod wee peor : ith to wi bb ‘wey si TK wenn or poe Avvine bits: ab wares? Sve inet) ORME erent TG Yh) PRE amet 10 vereioaeh SRP STR ee TS Dats ee Nea ale pe} i a seit ni HI at ara ral vy ' » rat uy iA ayes db SB : Weis: ayy iW foe ethers ope) ant mre rye SMAPS t t er ELS } k ‘ } ; Q f ny ee eal En | Asp Ey, 7] tye ee PS eye BT in shae $e i oi ater onbib tent } , al ‘ ‘ i Se PS t ‘ { 4 iF . : ' : " r nN ‘ i 1 4 Fos it i #) \ ie me ei =! i pouty : Age e yy rat hat 5 atl - $y tifane'y icirte. Litho RE ee J 4 ‘ Pre tel ues 0 BS ® ER SRE 43 | : he Ty veers S (awk ’ it ye i. i SERMON [X.—Romans 12. S.. He that giveth, let him do it with simplicity.” THE law of the gospel is a law of charity. Its grand characteristic is love. The precepts of the new testament chiefly consist of directions for the cultiva- tion and exercise of a social, benevolent, compassion- ate temper, or of cautions and rules against its violation. The Author of christianity, who knew the deceitfulnese of the human heart, in delineating the path of religious and moral virtue, has most solemnly cautioned his fol- lowers against passing off upon themselves a spurious, for a genuine goodness. With the same spirit of dis- cernment and zeal, the apostles of our Lord have ad- monished the christian professor, that his love be with- out dissimulation, that he have his exterior, formal good offices expressive of a vital, essential principle of good- ness ; that the good he do, be so done, as to tend to the greatest good, by having its source in purity of princi- ple, and exemplifying the power and influence of vir- tuous simplicity and godly sincerity. ‘The apostle to the Romans, whose words we shall apply as a general .precept, admonishes, that in alms and charitable eifts, which should be particularly expressive of kind affec- tion and pure love, we be disinterested, sincere, un- feigned and without ostentation. He that giveth, let 102 SERMON IX him do it with simplicity: he that sheweth mercy, with cheerfulness. Let love be without dissimulation, Be kindly affectioned, one towards another; in honor preferring one another. As every one hath received the gift—the means of beneficence; so minister the same, one to another, as good and faithful stewards. The generous affections and exercises cannot but be amiable in the eyes of all men. The selfish and vain, the indolent and unfeeling, the covetous and the malevo- lent, all wish the advantages of a virtuous character. And the greater part calculate to secure it, by a shew, at least, of virtuous deeds, and particularly, of minis- tering to the wants of the needy. But the conduct of mankind, in this respect, is so often inconsistent with the claim; the action and the rule so disproportionate to each other, that there is abundant scope for admon- itory application of the apostolic precepts on alms giv- ing and charity. The precept that we give with sim- plicity is a reprehension on various characters. It re- proves the ostentatious giver, the fastidious giver, the insolent giver, the capricious giver, the covetous giver, the indolent giver, and the parsimonious hard-hearted giver. , 1st. Ostentation in charity is most pointedly repre- hended. We are cautioned against sounding a trum- pet before us—are required to give alms in secret, out of the eye of observation ; that the gift may be a simple, unmercenary offering, and pride may not usurp on the opposite, better principle. So far as a vain interest mixes with our charity, the fountain is corrupt, and he stream will flow with a various, uncertain, unsteady SERMON IX. 105 current. ~On that disposition, which does alms to be seen of men, which gives that it may get itself a name, no confidence can be placed. Charity, to be uniform and persevering in its operation and benignant in its effects, must be simple in its principle. He that giv- eth, let him do it with simplicity. When thou doest alms, let not thy left hand know what thy right hand doeth. Make no needless display. Be satisfied that God witnesseth the act and the motive. The precept reproves the fastidious giver. In avoid- ing ostentation, we are also to avoid its opposite. There is in some persons a propensity to do good and to com. municate, who yet cannot rise superior to certain infe- rior considerations of discouragement. Their liberali- ty is accompanied with a sort of effeminate scrupulosi- ty, upon the nature of the rule, the conduct of the re- ceiver and the judgment of the public. Charity her- self is no burdensome casuist.. The rule of secrecy in charitable deeds does not forbid those deeds to be made public ; nor that the favored object from the ful- ness of his gratitude should publish them. It only provides that .ostentation and a vain applause should not enter into the motive. But if we retire, with an effeminate coyness, from the public eye, do we not be- tray something of the passion we would conceal, in the attempt of concealment ? Charity, in its purity, is mag- nanimous as well, as patient and retiring. It proceeds with a firm, persevering step. Satisfied with the sense _ of its own worthiness, it is nobly superior to petty and pucrile regards. It giveth with simplicity. The precept reproves the insolent giver. There is a tribe, en which this reproach lies heavy. On all oc. 14 SERMON TX. casions, to give pain rather than pleasure, is the predom inant disposition of some. _ If they give charity, they ac. company the gift with such looks and language as change the favor into insult. The value of a gift is material= ly enhanced or diminished by the: manner of its bestow-= ment. And»we exceedingly err in supposing, that. the ‘rebuffs and humiliations of poverty have sunk the un- fortunate below the recognition of this maxim. | Is it the simplicity of love? Is it not rather a base com. pound of malignancy, selfishness and callousness, which will wound instead of soothing the sense of depend- ence ? So, is not a word better thana gift? A word in season how good is it ? Of the upbraiding giver, we say nothing. For, the man who descends to challenging obligation and_re- proaching for favors, places himself beneath animadver- sion. The precept reproves the capricious giver. The charity of some, if charity it be called, is a blind, ca- pricious, indiscreet principle and movement. ‘These persons give by a rule of discrimination formed wholly by their prejudices ; or rather without discrimination or rule. There is little merit in that benevolence, which is not under the direction of reason; as there can be little goodness in those minds, of whom, passion and petty biasses are the rule of action. Virtue consists in well ordered affections, and the subjection of futile, fick- le attachments and antipathies to rational motive. If we give with simplicity, discretion, and not partiality and spleen, will designate the objects. ee The precept reproves the covetous giver. The cov- etous give, that they may receive again. Even ina SERMON IX. 105 gift, they seek their own. If they do a kind office, it ss not for miserable objects, who have nothing but thanks and‘benedictions to render in return; but for those, who can repay with interest. Ifa portion be sent from their superfluous board, it is not to satisfy the hungry soul, but to pamper the palate of luxury. Be- sides, they give to the great for the honor and parade of a noble intercourse ; inasmuch, as covetous avarice and a presuming vanity, are closely allied. —Let the rich and the favorites of the rich, rejoice in their por- tion, But to presume that an interchange of selfish civilities discharges the obligation to charity, were an egregious self imposition. The precept reproves the indolent giver. The char- acter of not a few in society is mere negative goodness. ‘So far as lazy wishes avail, they make all the world happy. ‘Their chief indisposition to alms-giving is form- ed of their habitual indolence and inattention. When t presents itself, they relieve a suffering object, from the common principle of sympathy, as one would rid himself of a nuisance. But they never purposely throw themselves in the way of such objects. When solicit- ed, they perhaps contribute largely to public benefac- tions. But they never look abroad into the state and condition of their dependent neighbors. They erro- neously presume, that the most deplorable poverty is the most importunate and pressing in its claims ; and that there is no silent, secret suffering. But what in- excusable neglect of reflection and remark, to be thus ignorant of the circumstances, which require us to seek out objects of charity? With what feelings and views, 14 106 SERMON IX. ” can they rest in these first instances of duty ? Charity is anvactive principle. Its objects and modes are va- rious and numerous. And much do the circumstances of society demand its zealous, well directed, persever- ing activity. ~ ~ Sia wera! peta Nor are any to imagine that pressing pecuniary wants form the only objects of charitable interposition. _ Pre- vention is, in numberless cases, more important than remedy. To give our cares, our counsels, our solici- tudes, our friendly simpathies and well testified good wishes, is ofttimes more preventive of real distress as well, as more soothing and consolatory to wounded feeling, than cold, bald, uninterested contribution. He therefore, who has little money to give, may often give much, and with 4 good grace, by the interposing exer-> tions of a prompt solicitude to redress wrongs, relieve perplexities, remove embarrassments and sooth and so- lace depressions and mental distresses. Nor will a good disposition with a moderate share of good Seas fi even fail to dictate a good manner. Finally, the precept is a reproof of the poteleiniaien civer. But the very idea is a paradox, the name a sol- ecism; for the spirit, that giveth, and parsimony, are as wreconcilable, as Christ and Belial. When a pittance is drawn, by constraint and importunity, from the stingy hand of sordid opulence, nothing-can be more unhke the simplicity of love, than the character of the deed and the feelings of the reluctant bestower. A tempest of contradictory emotions agitates his soul. Pride, envious emulence and covetousness itself, in a distant view of gainful indemnity, propose the painful surren- * SERMON IX. 107 der. |Avarice and selfishness remonstrate against it. And meanness magnifies the merit of the deed, in pro- portion to the reluctance with which it is done. And vanity hastens to publish it on the house tops. Mis- erable gospel interpreters indeed! and ep misera- ble calculators of happiness. ~The charity, which secketh not her own, which full of mercy and good fruits, in giving with simplicity, en- joys the reflected blessing, would dictate a different calculation. But selfishness is the bane of all joy and délight, botlt private and social. The selfish, accus- tomed to sordid indulgences and groveling pursuits, void of all sense or capacity of virtuous sympathies and gratulations, are totally incapable of a benevolent inter- est. Full themselves, they care not who is hungry. Warm themselves, they care not who is cold and com- fortless. Basking themselves, in the beams of prosper- ity, they care not who withers and blights under the chills of adversity. A character thus unnatural and shocking, we trust is equally rare as odious. May none of us furnish proof that it has existence. Let us surrender ourselves | to better impressions and motives.—If we are destitute of charity, if callous and deaf to the calls of humanity ; we are destitute of the vital spirit of the gospel, and strangers to happiness and peace. Our faith has no effectual operation on the heart, and our hope is a de- ceptive vision. But if we cherish the kind emotions of our nature, if we cultivate a tender fellow feeling with distress, if we have a lively sensibility to the condition and cir- 108 SERMON IX. e cumstances of those around us, and delight to commu- nicate happiness, if we contemplate, with accustomed sensations of joy, the progress and spread of human fe- licity, and exert our utmost endeavors to promote it ; we are tasting the best portion of sublunary bliss ; we give the fairest evidence of a conformity in temper to our divine Master ; we bear within us a powerful anti- dote to temptation and sin ; and we are in actual prog- ress for a meetness for the society of the blessed. — Now unto Him, that hath loved us and given Him- self for us, and washed us from our sins in His own blood, to Him, be rendered all honor and glory, do- ‘ minion and power, both now and forever. ; ~) Ves SERMON X.—MatTuHew 5. 12. gf. “Rejoice and be exceeding glad, for great is your reward i8 heaven.” “ THESE words imply, in their connection, seyeral important points of doctrine; the reasonableness of serving God upon prospect of reward, the compara- tive superiority of some duties. to others, and the dif- ferent degrees of reward in the life hereafter. Ist. Virtue is encouraged and excited by the recom- pense of reward. But all cannot receive this doctrine. To some, it is highly offensive, as militating with first principles. Some religionists have believed that, if ;he flames of hell were extinguished, and the everlast- ing doors which lead to the glories of heaven eternally barred,” yet the love of God would be a sufficient mo- tive to duty. The love of God is confessedly the most excellent and worthy of all motives. But does it thence follow that human virtue needs no concurrent motive of interest? Is it possible that men should totally a- bandon themselves and stand in complete neutrality with respect to suffering and enjoyment, without paral- izing every power and faculty, and losing every possi- ble incitement to action? Haye not all our actions, nearer or more remotely, a connection in their motive with self loye? Ifso, the actual operation of the inter- 110 SERMON X. ° ested principle duly modified and directed, is plainly irs the natural and proper order of things. From this mo- tive, the very love of God and desire of His presence and favor are inseparable. He therefore, who best un~ derstands the human nature, which is His work, who knoweth whereof we are made and what motives will most strongly excite us, has exhibited before us other inducements, not contradictory to, but altogether con- current with, the principle of love to Him; other mo- tives again beside those from the intrinsic excellence. and beauty of virtue and turpitude of sin, but perfectly correspondent. He has been pleased toencourage, con- firm and enliven our obedience, by the most interesting and solemn sanctions; even the promise of exceeding great and glorious rewards. While virtue, in the com- yon order of things, tends, in its own nature, to present happiness ; the happiness of the blessed hereafter is ren- defed an object of lively hope, to invigorate our zeal and sustain our patience and perseverance, in the ardu- ous and self denying instances of duty. In addition to positive, explicit direction, the moral Governor has in- directly proposed this motive in scriptural examples. The most heroic and splendid virtue, the most impor- tant, distinguishing events, ascribed to the most eminent saints, are celebrated as proceeding from the power of faith, which had, for its object, the divine promise of. present and future rewards. Moses capacitated by powers of nature and the most generous education for acts of sublime virtue, isexpressly said to have respect to the recompense of reward. And for this, he rejected the pleasures of the court of Egypt, and refused to be 4 * SERMON X. ilt ealledthe son of Pharaoh’s daughter. The royal’proph- et also, while breathing through his writings, a most generous spirit of love, is continually replete with de- sire of enjoying the supreme good. ‘‘ Who,” says he, “will shew us any good? When shall Icome to appear inthe presence of God 2?” Heasserts, as an encourage- ment to the sincere votaries of religion and virtue, ‘ ver- ily there is a reward for the righteous.” He represents it on the other hand, as an argument of the atheistic and profane, against a person of strict piety and virtue, that is in the power of wicked men to persecute him and . take him ; and that there is none to deliver him. _ The practice of virtue in hoperof reward being there- fore consistent with the nature of man, the ends of re- ligion, the designs of divine wisdom and the divine “command; our blessed Lord most persuasively and for- cibly exhibits this motive in the inculcation of the most arduous and difficult instances of virtue. He riot only reminds the unfortunate, the afflicted, the calum- niated, despised and persecuted, that they shall verily have a reward; but, bids them rejoice and be exceed- ing glad, for great is their reward in heaven. By the most animating prospects of future, celestial glory, he prepares his disciples to sustain those sufferings, which awaited them, in defence of his religion. And they, when brought to the trial, took joyfully the spoiling of their goods, knowing that they had in heaven a better and more enduring substance. But persecution is not the only test of principle ; nor is martyrdom the only example of eminent, comparative desert, entitled to a distinguished, superior reward. 112 SERMON X. 7 The apostolic precepts, that we should “ approve the things that are excellent ;” that, laying aside certain in- itial principles, we should “ go on to perfection” —these and other passages import a gradual distinction in the. order of our duties; and that there are virtues of com- parative superior excellence and perfection, according” to a strict, evangelical measure. That uniformity of moral goodness through life forms a character far excelling that which is partial, accidental, fluctuating and inconstant, is fully obvious. Virtuous purposes are estimable chiefly as they influ- ence the conduct. ‘To have the conduct and constitu - tion partake of religion only in fits and veins, is to be sadly deficient in its power and spirit. OF the late sudden proselyte, the self confident dev- otee, the sour, merciless denunciator, who long starving en the husks and pollution of sin, voraciously seizes the gospel provision ; and would balance the guilt of protracted rejection by spiritual pride and calumnious zeal; of such, we say nothing. More illustrative of this part of our subject are those persons of strong pas- sions, ardent temperament, but weak intellect, who oc- casionally give favorable signs of an ardent piety, are. probably sincere, at the moment, in their professions of attachment to religion, to evangelical and moral duty, to the church and her members ;—but who, on the’ smallest difficulties arising, recoil and revolt—suffer their faith to fail, their love to wax cold, their pious and - virtuous resolutions to vanish. Sorry examples are these of the power of sense over the better principle. ~~ But there are others, whose habits and character speak better things ; who appear to stand like the strong ——————— — P SERMON X. 3 ountains against every storm, that can beat and lash Sites, becase they have subdued their internal corruptions—have put on the armor of God, and are grounded and settled in a uniform, incorruptible prin- ciple of goodness. And such shall be great in the kingdom of heaven. Yea, their reward shall be ex- ceeding great. Again, those virtues, which point to highly impor- tant and great ends, are to be deemed proportionally important and distinguishable in themselves. It is the peculiar property of genuine, vital religion to inspire fortitude in trials and difficulties, and zealous, indefati- gable perseverance in laudable pursuits. We princi- pally owe the propagation of christianity, under the di- rection of God’s providence, to the visible, edifying effects of its genius and spirit upon its primitive pros- elytes and preachers. And equally at the present day, when we see persons rising above sinister ends and objects into the sublime of moral goodness; when we see persons devoting themselves for the interests of truth and humanity, dedicating their wealth and their cares to God and his cause, steadily pursuing through every difficulty and discouragement, through evil re- port and good report, the ends of some great public benefit—for such characters, we cannot but feel the highest veneration : and we derive consolation, in view of the unjust judgments of the world, from the antici- pation of their full recompense at the resurrection of the ~ just when they, who have been beneficently wise, shall shine forth as the sun, in the kingdom of their Father. 15 Lid SERMON X. But the most important distinction, in the order of our duties, is the proportion in which charity and love constitute the principle. That we should obey in pros- pect of reward, is certainly reasonable. It is expres- sive of the prevalence of a virtuous taste, when the de- sire of the incorruptible, spiritual joys is so vivid and strong as to arrest the whole soul—as to make us re- ject all illicit, alluring, sensitive indulgences. But still this motive is rather to be considered as a spur to virtue, than as virtue itself. It is a kind of foreign auxiliar, of which we always have need. But love is of the very essence of goodness. Love is the great principle, which | puts all the powers of the soul in motion; and whose prevalence, as the reigning, dominant, ever operating excitement, must constitute the perfection of human virtue. ‘The more powerful and full of energy this pase sion, the more acceptable the offering of service it pre- sents. "When so strong as decidedly to counterwork every worldly terror and every worldly allurement, as to raise us above every difficulty, which indolence and avarice present to great and good undertakings, as to make us meet sacrifices and privations, dangers, crosses and sufferings, and even certain temporal destruction “if need be,” for the sake of what we love; charity thus made perfect, and of great price, in the sight of God, will not fail, in the end, of a great, an exceeding great reward. Eye hath not seen, ‘nor ear heard, nei- ther hath entered into the heart of man to conceive, the things which God hath prepared for them that eg Him. ‘That there isa scale of desert and of felicity, that there are different grades and measures both of virtue and of SERMON X. | Lis happiness, is explicitly notified both by reason and scripture. _ The asserters of a fixed standard of good- below which, all appearances and essays are hy- risy and sin, evidently contradict scripture, reject apostolic example, controvert experience, and take from yirtuous endeavor its proper, encouraging incitement. The doctrine of the different degrees of reward in heaven, so consolatory to afflicted virtue, and so en- couraging to a generous, exalted endeavor, is explicit- ly reyealed or obviously implied in the text and other concurrent passages. Heaven in general had been promised by our Lord to other duties, and a happiness in nature accommodated to the nature of the duty pre- required. He now proceeds to annex to a most heroic, preeminent article of obedience a correspondent great- ness of reward. ‘Blessed are ye, when men shall re- vile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice and,be ex- ceeding glad, for great is your reward in heayen.” To this important doctrine of revelation, reason unhesitat- ingly subscribes. As the end of God in proposing re- wards is to animate and encourage our obedience, there is a manifest consistency in proposing a greater reward to a greater and more excellent and arduous instance of obedience. Not that any duty creates a positive debt of reward; because it is antecedently a duty ; and be- cause every gospel reward is of grace. But the divine . wisdom and benevolence interposing in prevention of strict, rigorous justice, proposes rewards, for the encour- agement of piety and virtue; and apportions their de- _ grees to the grades of virtuous and pious attainment. a + 116’ SERMON X. Experience and analogy also confirm the expectation, when it is considered, that the gratulations of virtue here below, which form the first class of terrestrial joys, are proportionate to the degrees of virtuous and pious attainment. Lene Mauna We are told, that our sufferings work for us a far more exceeding and eternal weight of glory : that he who sows sparingly, shall reap sparingly, and he, who sows bountifully, shall reap also bountifully. Our Lord himself makes a distinction between a prophet’s reward and a righteous man’s reward. It is plainly suggested, in the scope of the parable of the talents, that men shall be rewarded or punished in another life, pro- portionate to the good or ill use they have made of the grace dispensed to them in the life that now is. “In my father’s house,” says Christ, “are many mansions.” Not merely that there are a great number of heavenly places prepared for good men ; but that, for different measures of goodness, were appointed different degrees of dignity, glory and felicity. Our rising bodies, we are told, shall differ from one another, as one star dif- fereth from another star in glory. Andy, for a distinc- tion with reference to the soul, the more noble and ex- cellent part, the reasons are still more decisive. Of the reward of those in particular, who are persecuted for righteousness sake, the expressions are remarkable and singular. They are said to follow the lamb whereso- ever he goeth, to be worthy;to have a crown of right: eousness laid up for them, which the Lord, the right- cous judge shall dispense, at the last day.. ie It was by no means intended on this subject to ad- dress any as persecuted beings ; for the days of perse- ———————————ee ee _ SERMON X. 117 cution are past, we trust not to return. But we all, even the most eminent, advanced christians have to con-— tend with spiritual adversaries; we wrestle with prin-’ cipalities and powers; and we have need of patience and fortitude, lest we fall from our stedfastness. At- tacks on the christian’s virtue, though he be not literal- ly persecuted, are instant and perpetual. And, if I can stimulate afresh your endeavors in the holy conflict, my purpose will be answered. They, who stem the torrent of vice and irreligion, at the expense of fame and riches and ease and every worldly advantage : they who successfully combat their own corruptions, rising above flesh and blood, mortify- ing their members which are in the earth ; they, who sac- rifice present worldly interests, for the interests of God and His kingdom; they, who in this course persevere unto the end, shall be crowned with distinguished hon- ors and rewards in the kingdom of glory. Holy tem-— pers and practices prepare holy joys. Virtuous and heavenly habits and dispositions tend, in their very na- ture, to elevate and enlarge the soul ; to refine and im- prove its powers and faculties ; and thus form a capac- ity for higher delights, a more expansive and sublime felicity. Causes in the present life, are continually in operation to interrupt the connection between goodness and happiness. But in that blissful world, where sin and sorrow shall never come, the disorders of this im- perfect state shall be corrected. The unjust judgments — of the world shall be reversed. ‘The obscuring clouds on truth and rectitude shall be dispelled. Virtue shall take full and unobstructed scope and effect. An un- a 118 SERMON X. erring appraiser of merit shall award immortal crowns of bliss and glory to its faithful votaries. And the de- sire, the desert, the expectance, the capacity shall be fully and eternaily accomplished. And they, who have travailed in tribulation here below, shall reign high in salvation and the climes of bliss. Let a contemplation of the happiness in store for the righteous, inflame our love to God, invigorate our zeal in His service, and in- spire us with unremitted fortitude, patience and _perse- verance in duty. Let us surrender to no discourage- ments or difficulties, which virtuous motive and holy affections ought to surmount. Keeping the prize of our high calling steadily in view, let us be faithful unto death, in the service of our God, in the hope of the glo- ry hereafter to be revealed in us. And may. God, who is rich in mercy, and who knoweth our infirmity and frailty, ever direct and sustain us by His grace ; and finally bring us to His heavenly, kingdom and presence; through Jesus Christ; to whom be glory in the churches, world without end. SERMON X1i.—Matueyw 5. 38—42. « Ye have heard that it hath been said, an eye for an eye and a tooth fora tooth. But I say unto you, that ye resist not evil: but whosoever shall smite thee on the right cheek, turn to him the other also. And, if any man will sue thee at the law and take away thy coat, let him have thy cloak also. Aud whoso- ever shall compe! thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee, turn not thou away.” THE moral law was delivered from the mount with eircumstances of dread and terror. The christian law also was delivered from the mount; but with circum- stances befiting its milder genius. Our Saviour, see- ing the multitude; went up into a mountain, and seated himself, His disciples gathered around him ; and he opened his mouth and taught them. He spake as nev- er man spake. His doctrine distilled as the dew; as the small rain upon the tender herb and as the showers upon the grass. ‘The doctrine of happiness, with its nature and its means, would naturally engage his first regards. Of these he has treated generally in the beat- itudes. He afterwards delivers in detail an explication of that moral law, which his countrymen had miserably misconstrued and corrupted. And his corrections and comments are very highly interesting to all, who would understand and cultivate the christian temper. Deline- ating the great principles and leading branches of strict 120 SERMON XI. virtue, the great moral teacher suggests important pru- dential, discretionary rules and directions. “Ve have heard,” saith he, “that it hath been said, “an eye for an eye, and a tooth for a tooth.” This was a rule con- formable to the sentiments and civil institutions of oth. er nations and perhaps not in itself repugnant to the law of nature. But it was his benevolent intention, by. Rye tie "i 5 wiken - purifying the sources and springs of action, by exalting and enlarging our affections and views, to rectify and improve our moral conduct, and raise us in temper and character superior to the natural or legal standard. The christian therefore is to draw his maxims and his meas- ures, not from Jewish permission, not from national custom, not from natural suggestion ; but from charity, the very genius and vitality of the religion he professes. But what can be more inconsistent with charity, than a vindictive, retaliatory spirit? If an old testament sage has told us, “ It is the glory of a man to pass by" transgression ;” the more elevated standard of the gos- pel requires that we resist not evil; that we repay inju- ry with favors; that we bear one another’s burdens ; that we forbear one another in love; and that we be kind one to another, tender hearted, forgiving one an- other, even as God, for Christ’s sake hath forgiven us. Softened by the mild influence of christian charity, we instinctively revolt at revenge. It is the vice of little minds. He, whose conscience detects him in base ex- pedients, for its gratification, must be self humiliated, He, who can repose in peace upon his pillow after pur- “suing an offending brother with cruelty, is justly re- garded as a blot on humanity. a *e SERMON XI. 121 * But I say unto you, that ye resist not evil; but oever shall smite thee on thy right cheek, turn to other also.” Some special considerations mod- ‘this remarkable precept in its application to chris- “ tians at large. The passive, humble virtues were in some sort peculiar to the christian institution. It aims to soften that ferocity which had made man the ene- my of man, and especially to repress that collossal pride, which had reared itself on the ruin of the virtues. But there were peculiar reasons why the first disciples should distinguish themselves by a remarkable patience and apathy under wrongs and provocations. ‘The suffer- ings of the primitive proselytes were intended by prov- idence as an eminent instrumentality or means of its es- tablishmentamong men. The event so remarkably ver- ified this intention, that it hath been proverbially said, *the blood of the martyrs was the seed of the church.” It is obvious also to remark, that the christian, in those primitive, eventful times, was a sort of out law and out cast from society. Not only was christianity, at that time, universally decried and derided ; but its prose- lytes were denied the protection of the public laws. if their person or property or reputation were assailed ; if malicious men made inroad on their natural or civil rights; they could not have recourse to a legal redress. Resistance would only provoke still greater, injuries : and their own existence and that of the common cause _ would be put in jeopardy. The injunction therefore, in no case, to resist evil, may rather be considered as a prudential provision originating in the wise caution and_ 16 422 SERMON XI. + reo foresight of our blessed Lord, for the rhe si ‘and perpetuation of his religion. ane With some grains of allowance however, sdeactiatit cases, the injunction has universal authority. It stands on prudential ground. The christian, after the exam- ple of Paul, is to regulate his decision, not only by con- sideration of what is lawful, but of what, in a general view, is most expedient, in reference to his own spirit- ual advantage, the benefit of his brethren and the com- mon interests of christianity. And he is not so much to consult what passion or resentment may suggest, as what the principles of our holy religion plainly require. If he suffer injuries—injuries grievous and even repeat- ed, prudence may bind him to patient sufferance ; and charity will forbid that he avenge himself by a vindic- tive retaliation. As revenge, which is ever stimulated ‘by wounded pride, always defeats itself; as reprisal _al- ways provokes reiterated injury; so by submission, malice is often disarmed. In regard to personal indig- nities, of which the laws have cognizance, the precept forbids that we assume, in a private capacity, a judicial power of deciding in our own case and making: repris- al upon our enemy. For this is taking the: sword out of the magistrate’s hand, which the law gives him to ‘execute wrath upon them that do evil, into our own hand, against law and against every wholesome. civil regulation, Still however, in the present depraved state of the world, I deprecate the consequences of such an interpretation, as would deny, that every man is the safe keeper of his own person, and has a right, in ex- SERMON XI. 123 treme cases, by the strength of his arm, to defend it from violation. i « And if any man will sue thee at the law and take away thy coat, let him have thy cloak also.” This injunction, in its primitive application, has ref- erence to the corrupt practices of the legal functionaries of that day, and to the defenceless condition of chris- tians. ‘They, who were in profession of the law and they who were intrusted with its execution, were public spoilers perpettially on the watch for prey; €a- ger for opportunities to play off the corrupt passions of the populace, to their own increasing influence and ag- erandizement. The christians, who, as before noticed, were regarded in the light of civil nuisanees, had noth- ing to gain by contending with those, who might choose to defraud and despoil them, under color of law. It was therefore making a virtue of necessity, to make a tame stirrendet even of the cloak after the coat, rather than Contest the matter in a vexatious, expensive and inevitably ruinous litigation. Such was the condition, such the sad destiny of the first christians. But under a different order of things, when the same civil estab- lishments, which then were the terror of good men, ‘become, as they should be, the terror of the wicked and the protection of the just; a wider compass of cal- culation is given to patient, firm, beneficent endeavor for the best ends. ha ™: We live in an angry and provoking world. Evil men will vex the just and accessory villains will prompt them to deeds of darkness. There are bipeds, for the punishment of men, at loose among men, having some: $24 en Xt. what the form of men, but _— are not. Devoid of sentiment, of character, of information, ofall nice feeling and moral restraint, they appear totally insuscep- tive of evangelical influence, and eastigation is the only efficient application. ‘The remark is no less true for its triteness, that we must take the world as it is. »Chris- tianity has done much, much indeed, for the meliora- tion of character and the improvement of) society. And the present aspects favor the hope that it will do much more. But it has not yet ushered in the haley- on day, when the precept in view can bear on society, in its full, unrestricted, extreme interpretation. Cer- tainly the time has not arrived, that the civil arm can safely be bereft of its coercive sinew; that our sense of honor, of dignity, of right ; our liability to resentment, to anger and just indignation; are all become a dead letter, in the volume of our constitution. ij The injunction in view, which, like the icant a proverbial saying, inculcates forbearance anda prus dential regard to the best probable consequences. It isnot to be understood as a dereliction of our best civil provisions, or a renunciation of right ; as a surrender of the fortress of society to its licentious invaders; but as calling us to motives of a higher, more disinterested nature ; as imposing the bridle on passion 5 as binding conscience to avoid offences ; discountenancing ‘litiga- tion; ahd providing that the motives of charity, the love of our neighbor, the happiness of the community at large, and the general interests of righteousness and piety shall surmount eyery selfish, partial, sordid con- -sideration. | SERMON XI. | 125 » <¢ And whosoever shall compel thee to goa mile, go with him twain.” Our Lord continues the same fa- miliar mode of illustration. But there is little here ex- elusive to the first disciples. ‘The great moral teacher would enjoin condescention, generosity and a readiness _ torelax from strict personal right. He would inspire a dignified superiority to petty, punctilious claims. Would dispose to a frank, ungrudging compliance in matters either of lawful exaction or of familiar solicita- tion. Would inculcate a kind consideration of the con- dition of others; and that, on moving occasions, we consult rather our own ability and the better feelings of our hearts, than the importunity itself. Where chari- ty reigns, these dispositions will express character, pro- mote comfort, prevent collisions and secure harmony. Charity acts not on stinted rules. Disposed to liberal things, it will occasionally exceed requirement; will anticipate and prevent importunity ; will even impart benefactions in disguise ; and by pouring into the bos-: om of the destitute ‘‘ full measure and running over,” will raise emotion of pure joy unallayed by the custom- ary tax on sensibility. The direction has also a more circumstantial appli- cation; has reference to social manners and familiar, customary intercourse. It suggests, that an obliging, consenting, affable and facile temper and deportment are, to the spirit of our holy religion, much more ac- cordant, than a rigid affectation of sanctity and a mo- rose counteraction of the innocent humors of those around us. It requires, that we study, in things mor- 126 SERMON XI. ally indifferent, to please every one his brother; exhib: iting virtue as it really is, a lovely form ; that we ex- press our good will to others and our solicitude to pres serve harmony, by exterior testimonies of respect and deference; consulting their credit and honor, their coms fort and peace, though at some expense of our own van- ity and self-love. Nor does this imply that infinite at tention and consideration so rigidly exacted and’ serué pulously paid, in the intercourse of the great. It has no affinity with that prostitution of mind; that officious sedulity and servility of adulation ; those insidious arts; studied disguises, multiplied and nicely varied forms of insinuation and address, which corrupt every virtue and enflame every vice ; and which leave a man no will, sentiment, principle or character. ‘The dispositions enjoined are consistent with integrity. They flow from ehristian benevolence and humility; and they belong to principles common to us as men and as christians. Their use is to soften and improve the character ; “ to draw men from that savage rusticity, which engenders vice, and discredits virtue ;” and to improve and felici- tate society, by attuning its members to that reciprocal courtesy, kindness, liberality and beneficence, whence flow the purest and sublimest enjoyments. . ‘‘ Give to him that asketh thee; and from him, that would borrow of thee, turn not thou away.” ‘ate From matters of mere prudential consideration and duties of arbitrary choice, we rise, at length, to those, of positive obligation ; even that we be ready to do good and communicate, dispensing support to those in need and lending to those, who may be benefitted by SERMON XI. 127 theloan. The relief of the necessitous, vigerously ; ed by an innate fellow feeling, is imperiously demanded by the christian moral. The rich are God’s _ almoners, stewards of His bounties. When qualified for their office and faithful to their trust, their reward is rich as their service is honorable. Theirs is the big delight, which attends a generous use of property and power. Exercising their little power and” measured means after the example of Him, with whom is the fountain of all power and the fulness of all resource, they experience, in that exalted joy, which overflows the great hearts of the benevolent, when surrounded by those they have made happy, the purest of all terrestrial felicity. The cause of the poor and destitute must therefore be safe, in the refined self interest of the opulent. “ And from him that would borrow of thee, turn not thou away.” It is judiciously remarked, by one of the Fathers,* - that, to give and to lend, are two duties of charity, which Christ introduces in connection and places on an equal footing. ‘The loan,” says he, “is some- times more beneficial than the absolute gift. It is less flattering to the vanity of him, who lends. It more tenderly spares the feelings of him, who is in want. It less encourages the idleness of him, who may not be yery honest.” Benevolence, in this mode, might effect much, but for the prevailing inconsideration and nar- rowness of calculation. Were it not for the blinding * Quesnel. 198 SERMON XI power of riches, which so corrupts the hearts of their possessors, that seeing, they see and do not perceive ; the men of ready means, especially in seasons of dis- tressing embarrassment and perplexity, would find in- numerable, interesting objects and occasions. The talent, which is now rusting in a napkin, might thus be applied to valuable use. The well disposed, but un- fortunate and indigent, might be raised, on cheap and easy terms, to competence and comfort. The sum to- tal of felicity and joy would be essentially augmented. And they who are deemed to have their portion in this world, might thus become heirs of the immortal riches. Let each one make a self application of this impor- tant subject, as it may suit his particular case. God grant, we may so exercise ourselves in the wisdom of this world, that we may become possest of that heay- enly wisdom, which will conduct us to eternal salva- tion ; through Jesus Christ ;' to whom be glory in the churches, world without end. A ale : “i (Funeral Occasion.) SERMON XIE—2 Kines 20. 1. “ Thou shalt die and not live.” ‘THERE is no special monition in all scripture more completely general in its application ; never was a truth proposed or doctrine stated, more abundantly verified and universally admitted, than the prophet’s declaration to Hezekiah, ‘Thou shalt die and not live.” The general doctrine of man’s mortality is, and must be, ad- mitted by all. That in the midst of life, we are in death, that all flesh is grass and all the goodliness there- of as the flower of the field ; that these bodies of ours are perishable and shall one day crumble into dust, is as certain as that the rising sun will set; as certain as that we now exist. But although, as a general truth, we universally believe that man is mortal, yet we are very far from admitting the obvious, the just and necessary consequences of this truth, in all their influ- ence on our temper and life. By a strange and fatal infatuation, it should seem, that we believe ourselves ex- empt from the common lot and destiny. Andan event so infinitely momentous, so decisive of all our interests, our character and our hopes, is disregarded as an in- structive, monitory subject of habitual, solemn medita- tion. While the knell of death is even echoing in our ears and his trophies are passing in solemn review; 17 i, 136 SERMON XIil, while the arrows of this unerring archer are oan thick, fast and fatal around us, we seem secretly to cherish the fond presumption, that we shall escape the deadly shaft. We do not sufficiently lay it to heart, that we shall ‘‘die and not live;” that our earthly house of this tabernacle shall one day be dissolved. ! "That the slumbering sinner should be able to repose on this secret, fallacious presumption, that an object of solemn regard should not avail, when standing naked before his eyes, to arrest attention and engage his solic- itude, is a fact.of perpetual experience too strange to be readily comprehended. Of this amazing inconsis- tency in man, let us endeavor to assign some probable causes. If the certainty of death, if the persuasion of human mortality is regarded by us without interest, without self application, without the fruit of nem and piety, it is, in the first place, beeause it has never taken with us the impression of a native discovery. This solemn truth familiar from the first, innate, as it were and born with us, has never presented itself with the force of novelty and surprise, to arrest and fix at- tention. Without surprise, without solicitude, without alarm we have continually in view this awful object, just as we abide among the wonderful works of nature, with- out adoration, gratitude or wonder. Witnesses of these marvels, assenting in speculation, to that truth ; we yet stupidly shut our eyes to the grand and solemn. conse- quences of both the one and the other. Were the sentiment of death unknown till this s mo- ment, and the sentence suddenly pronounced, “ Thou shalt die and not live,” in what manner ‘should we be SERMON XIk 1st affected with the awful disclosure, and how should we receive the solemn notice? If it did not engage us at once in a zealous, persevering course of holy prepara- tion, it is because the consternation would derange at once our reflective powers and overwhelm our feeble faculties. But our dissolution is no wise less certain, is equally momentous and of interesting import, is equally proper to mould our dispositions, govern our designs, sanctify our deportment and actuate all our powers and faculties, as if, this moment, miraculously made known by a voice from heaven. Again, we are thoughtless and careless on the awful subject of death, because not having adventured a tho- rough survey, we hate the aspect under which it pre-_ serits itself. Neglecting to consider it under its more interesting circumstances, we confine our attention to that mournful scenery and furniture in which imagina- tion invests it; and every feeling revolts at the pains anid agonies of departing life ; at the funeral knell and the solemn procession, the shroud and the herse, the dereliction, the oblivion of the tomb. And the divine light and consolation, which religion sheds on all this sadness and gloom, are too rarely brought into regard. But certainly thus to glance, for a moment, at the mournful circumstances of our departure and shrink tremulous from the view, without looking forward to that subsequent state, to which it is the passport, is not the proper part of christians or even of rational men. . If our souls were destructible with the body ; if our ex- istence were bounded by this little life ; it might be our wisdom and our happiness to cast off solicitude, to lull i a a eas 152 SERMON XIlf.° the thinking faculty and drown reflection in earthly fra+ itions.. But such is not our sad situation. We are: candidates for a blessed immortality. Revelation sanc» tions reason in the all interesting declaration, that the close of the present will be the commencement of a fu- ture, eternal existence, in which, happiness or misery will be our portion according as our deeds have been. God will judge the world in righteousness and render to every man according to his deeds. It is this that gives to life itself all its consequence, and renders death most interesting and momentous. Death, in this view, is the casting die, the grand, decisive stroke, which seals our character and destiny. It is the dread summon, to give in our account and take our allotment: either with the good and faithful servant or with the wicked and slothful. hi To that evil servant, who has abused, to the purpos- és of sensuality and cruelty, his day and means and op~ portunities, death is indeed the king of terrors. But, to the good servant, who has been duly mindful of the coming of his Lord, and has so numbered his days, as to apply his heart unto wisdom, the privation of a place and portion here below shall be rendered unspeakable gain. He shall give in his account with joy. He shalt enter into the joy of his Lord. He shall rejoice forever with joy unspeakable and full of glory. iat The last cause, to be mentioned, of our faulty inat- tention to the subject of death is our early engrossing, invincible attachment to sublunary things. Life, in its commencement and early progress, is a life of sense and secular engagement. As reason and the moral SERMON XH. 135 sense mature, the passions mature and confirm their dominion. The busy scene, in which we find our- selves engaged, engrosses entire that attention, that re- gard, that solicitude, which are due to spiritual and dis- tant. objects; and we blindly prefer things seen and temporal to those unseen and eternal. ‘¢ Thus man, fool man here pinions all his wishes.” Instructed by every thing within and around us, that we are formed for eternity—that we must soon weigh anchor from these mortal shores—that the places, which now know us, will shortly know us no more ; admon- ished by the word and providences of God, that the Judge standeth at the door and that we must render account of the deeds done in the body; we boldly set at defiance the terrors of the Lord ; we fearlessly pur- sue the follies and vanities of time and sense, indulging in degrading and ruinous excesses. Neglectful of the reiterated warnings given us from heaven, we think only of the lust of the flesh, of the eye, and the pride of life. And we even give loose to our passions,, we in- dulge in crime, we enter into angry competitions and childish calculations in presence of the dying and tne dead, securely and fearlessly trifling on eternity’s dread brink.) What strange infatuation !_ What fearful temer- ity ! Surely we have erred from the way of truth, the light of righteousness hath not shined unto us and the sun of righteousness hath not risen upon us. We have wearied ourselves in the way of folly and wicked- ness. We have departed from the way of peace; we have gone through desarts, where was no way; butas for the way of the Lord, we have not known it. What 134 SERMON XII. hath pride profited us and what good have riches with our vaunting brought us? All these things shall pass away like a shadow and as a post, that hasteth by; as a ship that passeth over the waves, which when it is gone by, the trace thereof cannot be found, neither the = way of the keel in the waves. It most seriously imports us to revolve the causes of our frightful incogitancy and ruinous security. Let us open our eyes to the shocking illusions and fatal errors they involve. Let us summon every faculty to the sol- emn purpose, till our affections are moved, the tumult of the passions checked, the mist of error dispelled and the proper interest excited. Anxiously awake and vig- vrously alert on temporal concerns, shall we be thought- less and secure on our grand, immortal concern? Pa- - tient and self denying even to the severest discipline and most painful regimen for a perishing bodily health, shall we discover no solicitude, incur no inconvenience, put forth no exertion that our Souls may be in health and prosper? Standing on the verge of a tremendous precipice, liable every moment to plunge into the gulph below, shall we make no effort for safety ? Shall we do much for time, which is evanescent, and nothing for eternity ? Convinced that our life is a vapor, earthly prospects deceitful, pleasures fugacious and treasures corruptible, shall we not seek a better portion? Shall we not exert an anxious, ever active solicitude, to be in peace with our Maker and with our own consciences, escaping the wrath to come and securing the mercy dj God unto eternal salvation. The providences of God, always instructive and monitory, are speaking at this moment with a voice SERMON XII. 135 truly significant and solemn, now that we are called to measure our steps to the chambers of the dead, and a yictim of death, a trophy of the king of terrors is before our eyes. Before us is presented a sad demonstration that neither youth nor health nor intellectual endow- ments, nor character nor fond friendly interest and cal- culation can ward off the fatal commissioned arrest. Prone as we are to live without God and without prop- er regard to futurity—prone to depend presumptuously on sublunary prospects, fondly calculating on days and. years to come, we have here a solemn and salutary corrective. The vernal, flourishing flower expanding to the rising day, is withered before noon ; and the de- lusive vision of parental and fraternal expectation is for- eyer fied. Verily we dwell in houses of clay and have our foundation in the dust; and we are crushed before the moth. * * x 2° ge ee * a * * * x * * % » » % : a: “ % x «* Life isa vapor. It is even a shadow, “ which in a mo- ment is, and is not.” Reflecting on the precariousness of our abode on earth and the impermanency of all earthly enjoyments, and thinking on the numbers, that each succeeding year and day and hour are sweeping away, let us make a serious self inquiry upon our own preparation ;—let us be excited to renewed efficacious resolutions and vows. Let us gird up the loins of our minds, be sober and watch unto prayer. Let us be thoughtful of the purposes for which our lives and pow- ers of action have been thus far continued, comparing our actual attainments with the rule of duty and the 136 SERMON Xil. just expectations of our moral Governor. And let us no longer be slothful in business, but fervent in spirit, serving the Lord. Let us be wise for ourselves, wise for eternity. Placing our confidence in God and the Redeemer, and rising superior to the pollutions of the world, Iet us hold fast the profession of our faith with- out wavering. Let us be stedfast, unmovable, always _ abounding in the work of the Lord; forasmuch as we know that our Jabor shall not be in vain in the Lord... we AH A 4 Sat els fa) Als LE : ers « ; 44a aap a ‘wt ew SERMON XIIL—1 Trmorury 4. 8. “Having promise of the life that now is.” TO mistaken ideas of religion and its influence on our present happiness, is owing, in great measure, the indifference with which that most important concern is so often regarded. It is, by many, consideredas a dull, insipid, melancholy business utterly inconsistent with the pleasures and emoluments, the occupations and en- gagements of secular life. But however innocent this mistake be deemed, it is fully apparent, that a most perverse election of the will or an absurd conclusion of the judgment is attached to it. For, admitting religion do require us totravail a thorny and tedious road, hav- ing all its rewards m reversion—concede, for once, that it imbitters our enjoyments, embarrasses our business, indisposes us for society ; that it separates us from life and its pleasures, and consigns us to solitude, sadness, self denial and humbling devotion; yet, since a period is before us, when all this present scenery will pass away; since a time will shortly arrive, when it will be our interest to have been religious, even with the sacri- fice of our right hands and right eyes; when we shall wish to have purchased a character of virtue, though with deprivation of every thing dear to us here below; 18 138 SERMON XIIT. who that is wise, but will now embrace virtue; whe that is wise, but will anxiously provide for those future interests, which a short lapse of time will most assured- ly substantiate ? cP be aime A concession so unfavorable to religion and virtue is not however, on their part, to be made. This business is, by no means, so formidable and frightful as mistaken: zealots and misjudging advocates would sometimes represent. It is no such enemy to our temporal views. Tt is a very harmless, inoffensive engagement or exac- tion, though we have no reference beyond the interests of this life. It will curtail none of our real enjoyments, will rob us of none of our substantial pleasures, will in- terdictno constitutional passion or propensity in its chas- tened, most felicitous indulgence. ee Shall we not then eagerly adopt a party, which holds out indiscribable blessings, with no serious evils ; shalk we not seek to possess ourselves of that, which, while it no wise clashes with our worldly pursuits, will pro- cure us inconceivable happiness in the succeeding state ? The motives to godliness, on this hypothesis, must be thought sufficiently strong tointerest a rational mind. Here isabundant reasonable security for religion, for piety and sound morals. But if we may proceed further and say, with the apostle, that godliness hath not only nega- tively, but positively and strictly the promise of the life that now is—that religion and virtue are not only com- patible with, but highly promotive of our temporal views and interests—that besides their influence onour happiness hereafter, they are most favorable to our pres- ent objects and plans and purposes and pursuits; if SERMON XII. 189 this be evinced, no color of excuse or apology will then yemain to irreligion and immorality. Every objection will be fully answered ; every scruple completely satis- fied; every prejudice entirely removed ; and, all not abandoned of fortune and of their senses as well as of reason, must resolve at once to embrace religion. ‘The very motives to vice will be enlisted in virtue’s cause. Every argument from reason and interest will plead its immediate adoption: nor will a shadow of doubt or dif- ficulty remain, under which the ungodly may take refuge. In this connection and view, we shall not be accus- ed of inculcating a sordid morality, if we urge that de- cided conduciveness of religion—of godliness, to the ends and purposes of sublunary life, of which the text is an indication. Waving therefore, for the present, those more selemn considerations, by which we should be interested and engaged to godliness, we will come to its special influence on opulence and honest fame, tiches and reputation. » To gain an establishment in life, to acquire an easy . eompetent fortune is the common object of early, con- tinued solicitude and endeavor, as the foundation of an eligible, comfortable existence. Now the conducive- ness of godliness to raise, advance and improve our for- tunes is sufficiently obvious. It sets at distance tie principal obstacles, and secures the main helps and aux- iliars to worldly prosperity. Not that riches are so necessarily entailed on religion, that it opens at once, to its yotary, an exhaustless stream of wealth. They are 140 SERMON XIII. often the favorable appendage of condition, quality, connections and other arbitrary circumstances, over which we have no control. But so far as the attain- ment of;wealth depends on human endeavor and falls under precepts and: directions, it is facilitated by that correct, consistent, virtuous tenor of life, which’ godli- ness imports oe Godliness eminently tends to secular wisdom and prudence, skill and dexterity impecuniary management. By a certain natural efficacy, it brightens, illumes and invigorates the understanding. “ Dispelling those ‘ad ventitous clouds, that arise in the discerning faculty, from the noisome fumes of lust and: passion,” it’ pro» motes that purity of blood and spirits, on which the perfection of our intellectual operations depend, All vice, in its nature, is sombrous and: magy ; depraving’ and distorting the judgment; filling the mind with prejudices and. false apprehensions ;_ clouding” reason, and representing things, not truly and correctly, but in disguises and false colorings. Hence the man under its dominion is often diverging from the line of pru- dence and sound policy; is often betrayed into error and perplexity ; and in secular management, commits innumerable mistakes, which are escaped by the man of pure morals and unclonded intellect.. ‘The former’ consumes many a sad hour in vain regrets and fruitless wishes to retrace a devious, erratic course. “The latter more clearly and promptly forecasts events; more sa~ gaciously marks opportunities, times and: occasions ; more impartially weighs, more calmly deliberates, more cautiously transacts. - SERMON XII. 14k Secular evils are the constant concomitants of the vices both of the flesh and of the mind. into how many inconveniences and perplexities, in point of dealing be- tween man and man, does intemperance betray, its vic- tim 2 How defenceless the man, whose reason is drowned in the fumes of an intoxicating draught 2 What an advantage does the passionate man concede to him, he contends with, by the hastiness. of his spirit? And how often, in the ardor of animal passion, is the voluptuary betrayed into acts, whose fruit is bitter vex- ation and keen remorse ?_ From all these indiscretions, these disgraceful, ruinous entanglements, godliness is our security. It also secures diligence in our several callings. The diligent hand maketh rich; and he, who is diligent in his. business, shall stand before kings. Preeminently commanding are the obligations imposed by religion, to be careful in this point. It binds us to diligence, to activity and industry, not only for our own, but for God’s sake; charging the matter on con- science, as an instance of that service due to our Crea- tor, on whose proper performance depends our everlast- ing wellbeing. And the sanctions of His holy word apply, with peculiar force, in this particular. Surely He, who for every idle word, will call us to account, will much more do it, for the idle expense of time and the non-improvement of talents committed to our trust. Too numerous to be cited are the scripture passages, _ which expressly and solemnly call christians to industry. _ But if godliness tends to industry, if it secures dili- gence; it is no less favorable.to that other requisite to 142 SERMON XIII. i , WRT worldly thrift and worldly advancement,‘frugality.. OF this, religion, pure, evangelical religion is unquestion- ably the best mistress. It retrenches all exorbitan- ces and_wantonnesses of desire, teaching us to live after the measures of nature, which are small.and’ cheap. It avoids and prevents those idle expenses, with which the immoral and licentious stand constantly charged. At an easy rate, it modestly clothes us.‘ Its temper- ance spreads a neat, yet frugal table.” Its requisite diligence in business prevents the embezzlement of property, in convivial excesses and costly diversions. Nor will its purity ever permit us to know the consu- ming and sinking expenses of debauchery.. Vice and vice only is in the grand result the chargeable thing. Shame and repentance, mortification and sorrow are the only things purchased with cost, without all chance of disbursement. Virtue and piety, temperance and r rec- titude are frugal, thrifty and productive. 7 Again, godliness contributes to secular ticonaiinatie in that it cherishes and promotes a friendly intercourse with our fellow men. Connected with society, the seeker of wealth must promote his purposes and com- pass his views, by the friendly concurrence of others: and the selfish, unsocial plodder, who expects to be- come opulent, by having treasures thrown down into his solitary lap, must content himself with a scanty, meager measure.—But he, that would have friends, must shew himself friendly. He, who would largely participate the common circulation of social benefits, must himself exercise beneficence—must se: deport SERMON XIII. 145 himself with the world around, as to conciliate favor and secure that assistance and kind cooperation, which the exigences of his affairs may render needful.—The god- ly man possesses this essential requisite to secular ad- vancement. ‘To the gospel precepts, we are immedi- ately referred, for its due exercise and influence; to justice and honesty ; to religiously refraining from vio- lence, oppression and detraction ; to truth and fidelity ; in a word, to all those beneficent and friendly offices and dispositions, which we wish others to exercise towards us, and which constitute in our social intercourse, the sum of practical religion. So indispensably requisite to worldly success is such a character and line of con- duct, that even the vicious and unprincipled are cons strained to make the pretence ; and it is under the mask of virtue and honesty, that knavery compasses its pur- poses and performs its feats. But if the mere pretence be an advantage, surely the reality must be a greater ; and the power of godliness will unquestionably be more efficacious than the form alone. Nay, the form, desti- tute of the power, cannot long exist; for the xigar of him who isacting a part will sooner or later abandon its charge, and render palpable that ancient and almost ex- ploded adage, that honesty is, in the end, the best pol- icy. So true is it, that the fair, open, direct course of honest integrity and generous beneficence is the surest way to wealth. Small however is the promise of wealth for the life, that now is, when unassociated with a good reputation. If then reputation is a handmaid to wealth; asa distinct ingredient of worldly comfort and prosperity, it is em. 144 SERMON XIrIill. inently promoted by godliness, A good reputation consists in the respect and favorable regards of the wis- er and better part of society. The truly religious man possesses the qualities, that secure this valuable boon. By the essential, intrinsic worth of his person, he chal- lenges esteem: by the usefulness of his life to those around, he engages love. Conscienciously following the ways of God and practicing the precepts of His ho- | ly word, he lives in conformity to the great end of his being ; which is the just measure of worth and excel- lence. ‘The unthinking and depraved may be smitten - for the moment, with outside tinsel and shallow parade. But, in the secret of the heart, all greatness is despised, but that, which is based in virtue. iC hls « Genius and art, ambition’s boasted wings, ' Our boast but ill deserve, if these alone Assist our flight. ona Our hearts ne’er bow, but te superior worth; . Nor ever fail of their allegiance there.” « Not miany pompous and swelling titles, not alongrace — of famous ancestors, nor a multitude of menial attend- ants, nor an exhaustless revenue, nor a comely per- sonage,” nor any thing exterior to a man, shall entitle him to veneration and render him the object of affection and esteem : but the rectitude and beneficence of his life; the right use and application of his reason, liberty and moral powers; the exertion of his faculties upon the fitest objects and in the duest measures. ” These are the qualities, which make a man excellent; and this ig the character, which godliness forms. ‘The dis- tinctive traits of the religious man ate purity ofmorals, + SERMON XIIl, 145 elevation of principle and motive, -social activity and ic usefulness. Duly mindful of his relative char- acter, he acquits himself with fidelity in his appropriate sphere. He is the good citizen—a lover of his coun- try, loyal to government, obedient to laws. He, for conscience sake submits himself to legitimate rulers and salutary rules. He lives peaceably with all men. He is modest, temperate and chastened, in prosperity ; in adversity, equable, courageous and brave. He is inflexibly upright and incorruptibly just. He injures none; he does good to all. He suppresses every un- social, malignant emotion, and cherishes kindness and compassion. He is affable, condescending, courteous and benevolent; willing to embrace, with open arms and hearty affection, the whole family of mankind. He has therefore the esteem, the respect, the love of man- kind.—Thus godliness eminently conduces to opulence, to honor, to all worldly prosperity. It sheds a gener- ous, a kind and cheering influence on sublunary exis- tence. It has the promise of the life that now is. Nor let it be objected, that a doctrine diametrically opposite is taught in the new testament ; that poverty and disgrace are there represented as the christian’s birth right; that the godly must be hated, maligned and persecuted, and through much tribulation enter into the kingdom. Of the primitive proselytes, this was indeed the sad destiny : and this, from the special, ex- clusive circumstances of the case. Called to embrace and disseminate a religion opposed to all the reigning passions, prejudices and interests—the received opin- ions, maxims, and prepossessions ;—a religion, which 19 cK 146 SERMON XIII. proposed a deep and broad change in the principles and institutions, habits and manners, policy and philosophy of a deluded, degenerate world; the godly man must have expected and encountered resentment and oppo- Sition, persecution and cruelty, in the bold and perilous adventure. It is also true, that the partial acceptance and influence of the christian religion with society, in this present time, restricts and modifies its influence on individual condition and character. ‘Through the una- voidable effects of abounding evil—its merited rewards are not always accordmg to generous, persevering vir- tue. But general conclusions are not to be drawn from certain exempt cases. It is fully obvious, from what we have premised, that in the ordinary course of things, there is a wide difference, in point of temporal prosper- ity, between bim that serveth God and him that serveth Him not. The genuine tendency of godliness to pros- perity has its natural, though sometimes interrupted operation ; and rarely does it happen, that virtuous ac- tivity, probity, temperance and_ beneficent exertion do not ultimately attain their object, and triumph oyer every obstable. : But should disappointment and distress, in some in- stances, be the christian’s portion; should adverse oc- currences and coincidences counteract the best en- deavors, and destine him to poverty and disgrace; yet the same dispositions, which prompt to the yirtues abovementioned; will place him in the best condition to sustain his adverse fortune. A mind unclouded with moral ills can look through the mist and maze of distress and disorder. Religious consolations will blunt SERMON XU. 147 the poignancy of outward calamities. Bright prospects into futurity will buoy up the spirits. Conscious in- tegrity will be as an anchor to the soul, sure and sted- fast. ~ Would we therefore, amidst the chances and changes of this mortal life, have the fairest prospect of temporal success; would we probably possess the riches of this world, without abjuring the riches of eternity ; would we acquire the honor, that comes from men, without forfeiting the honor, that comes from God; would we, in any possible event, have comfort and joy, in the en- joyment of an upright mind, in the sense of our own virtue, and the friendship and favor of our Maker ; then let us cherish the tempers and practicé the virtues, which the gospel inculcates. Let us live godly in Christ Jesus. Let us ever conduct as becomes us, on this theatre of moral action. Let us be instant, assidu- ous, unwearied and persevering in the duties of that state of life, to which the providence of God has called us. And let us never forget that the godly man’s prin- cipal reward is on high, in the region of immortality. Thither, let us soar in our affections. And while we rejoice in the temporal bounties of Heaven, as though we rejoiced not; and use this world, as not abusing it ; let us seek an inheritance incorruptible, undefiled, and that fadeth not away. God grant us the grace. To him be glory forever. be havea hes ‘iy ny pth tithe remy or Harn: WON. POA a. AON ne sf ue? Why a iw AME Sn salah i en vialinatll belts bi Saran i a To LT “eid SahdNie oh p5DrHee ae Waa sain #npbap i ie debi: aiobnoe dl aha Mie wh rah sa een alas nuroreree eur SDR tD a RYH HEY | OVE, snl SF 2OGeReD Toupeapeen ede me | phish: Se i i, iaeinndgsh pal wt NORA (ant ~ Br ae PG a ROTA Way AD Abatnn fg steals, ‘hay peeincsta tra axe ry, Sh AGM eee) eoni_gail Ragas ait lay ky SENSES i - 7 : Tay harks. Sky DOK ROR Sei at saa ght ini aah hy i “ + AER gay Py DOA be Foe QRS orwis { SPT gh hs..mesie. Xecompemn Iatapheg APH ai et eagle apa pt «ie Lavy aga: KUNST, won't TIA SE nite HF AaB IN oyaHe: ra eGR AN arc fm ake tiv AR RE hk Sete Reeth Ome oN ay Age ie- one ein ee ty be deaebpaneod) on ene eptpadidely jek alien Ridlinartiicr ace: ercmpgliniganen am ‘3 ey oil ‘ay coutorgeeee ay slin omy & oe SERMON XIV.—Proverss 6S. 17. Her ways are ways of pleasantness, and all her paths are peace.”; RITUAL worship, which all ages and nations have in some form adopted, is prescribed in the christian in- stitution, as a means of devotional excitement. A uni- form, consciencious observance of the positive duties cherishes and strengthens the sentiments of devotion ; and these sentiments excite to the duties of life. ‘The object then of devotional observances is virtue ; because virtue is agreeable to the reason and fitness of things and because it tends to happiness. Happiness is not only the declarative, consequent reward of virtue in futurity ; it is its genuine, natural accompaniment in the life that now is. God, in love to the human kind, has institut-~ eda religion to render them happy. In the application © of motive toa voluntary, moral sentient agent, the great Governor has most intimately connected interest with duty ; and has made a powerful address, in the very constitution of things, to that appetite for enjoyment and that love of happiness, which are extinct only with existence. This isa provision most wise in its ap- pointment and efficient in its influence. Nothing, it should seem, could better subserve the interest of vir- tue, than the close connection she maintains with hap- piness, and a prevailing conviction that her ways are pleasantness and her paths peace. qe “4 150 SERMON XIV. It will be eur object to suggest considerations tend- ing to evince this connection and shew that = oe ee virtue are peaceful and pleasant. In the first place, virtue is the exercise of our noblest faculties. Its pleasures are suited to our moral digni- ty, are worthy the exalted capacities of our nature, and correspondent with its divine origin and sublime destina- tion. In short, they constitute the harmony, the health . and the happiness of a man. What health and sound- ness are to the body, the same is virtue to the better part, the mind. It is the regulation and subjection of all those iniquitous, turbulent and baneful passions, ” which are the prolific sources of disorder, mischief and wo. Sin distorts, depraves and destroys the moral sub- ject. Sin is emphatically the sickness of the soul and every vice a destructive malady preying on its’ quiet, ease and existence. Witness, for example, the fever of wrath, the wasting consumption of envy, the sickness of discontent, the swolen dropsy of avarice, the tardy poison of intemperance and the deadly surfeit of sensu- ality. To seek pure felicity from these polluted sour- ces, to look for happiness while the head and heart are thus disordered, while the moral constitution is thus broken and marred and this naucea remains on the mor- al taste, is like calculating for muscular occupation and active pleasurable exertion while groaning under dis- ease and emaciated with pain. Virtue is the correction of all these disorders, which belong to sin. It checks and limits the sensual passions, that they neither im- pair the health, debase the mind, nor injure society. It supposes all the mischievous, destructive move: et Pan q - SERMON XIV. 151 ments of pride, covetousness and envy suppressed ; the violent transports and agitations of anger and revenge controled and curbed. It supposes every thing calm and serene, obedient to the still dictates of reason, nei- ther creating inward disturbance nor outward confusion. As a quiet, serene and composed mind is the founda- tion of all happiness ; so the government of the passions is a main branch of virtue and forms one of her choice- est and richest pleasures. It is a sedate, uniform self-en- joyment whose destitution, no affluence of prosperity, * splendor of greatness, momentary extacies of delight, or fugitive raptures can compensate. Thus composed are the pleasures, thus pleasant and peaceful the ways of the virtuous man. He possesses that mental tran- quillity, which is the basis of all comfort, the main con- stituent of all ftlicity. Whatever outward accidents incommode him, he preserves his soul in patience and he enjoys an inward calm. Ruling his spirit with the bridle of temperance, he is, in some sort, superior to events. His appetites and passions being duly regu- lated and his desires chastened and moderated, he ree fiects quietly and acts sedately. His contemplations are pleasing, his hopes ennobling, his prospects delightful and his forebodings joyous. With a mind at ease and a heart at rest, he feels that the fruits of righteousness are peace and the effect of righteousness, quietness and assurance for ever. Another excellent property of the pleasures of virtue is, that they admit the strictest review; they improve | on reflection. Let the virtuous man ever so strictly ex- amine the pleasures that flow from duty to God, from 152 SERMON XIV. reverence, love and submission to the Father of the uni. P verse, the eternal fountain of good ; the ingenuous emo- tions of gratitude to the divine Redeemer and Friend of men ; the satisfactions of impartial justice and generous beneficence ; the comforts and advantages of temperance, purity and careful self government; they shall all ap- prove themselves worthy the dignity, the excellence and the refinement of his moral and reasonable nature. He finds himself so constituted that he cannot avoid a de- _ lightful, heart felt sensation on the review of so regular, so honorable, so consistent and so amiable a couduct. ° The enjoyments of sense ; if pursued with utmost — decency and prudence, are found, at best, but innocent and free from positive remorse, It is not theirs to yield _ that generous and exalted delight, which arises from devotion, benevolence and virtuous self denial. There is, on the contrary, something characteristically mortify- ing in their just and fair estimate: as they testify of our imperfection, our infirmity, and the disorders to which we are obnoxious. The same animal composition, which forms the capacity for these gross enjoyments, is the source and subject of the various maladies and mis- eries, that flesh is heir to ; of dejected spirits, with con- fused and melancholy thoughts ; of ungoverned pas- sions, with all their fatal extravagances; of sickness, pain and all the evils of mortality. If now these in- dulgences, when most regular and decent, are attended with humiliation and circumstances of sorrow; what must be the review of intemperate luxury and vicious excesses? They kill and corrupt the very seeds and sources of satisfaction and comfort. They bring re- SERMON XIV. 155 morse confusion and shame. They make the man at variance with himself. ‘They are mingled and in- te rupted with disquieting suspicions and self upbraid- ings, ,and they are succeeded by distressing terrors, : The soul of the vicious man is a moral waste. “It re- sembles a wilderness overspread with briars and nox- ious weeds, infested with scorpions and venomous beasts : for every sin fel poison and every vice car-. ries a deadly sting.’ But the good man is satisfied from himself. Con- formed in disposition and conduct to the eternal princi- ples of rectitude, he can enter into himself with satis- faction and joy. He has peace with God, peace with the world and peace with his own heart. Whenever he looks inward, he has the pleasure to behold fair ideas, pure affections and amiable intentions. ‘“‘ He sees in fair progress many graces of heavenly planting and growth; many virtues under God, of his own cherish- ing. His mind presents hima moral landscape, with objects more pleasing and delightful than can any where be found through all the works of art and nature. It is, like the garden of God, fair and fiourishing, reg- ular and beautiful, well cultivated and richly covered, abounding in the fragrance of innocence, purity and good works; where the fruits of righteousness, are blooming on every side; and virtue, like the tree of life, bears health and vigor and immortality.” In short, to live righteously and persevere in well doing, is gath- . ering a stock of truest enjoyment. It is pleasure in the act and joy in the remembrance. It affords, at all sea- 20 * 154 SERMON XIV. sons, comfortable meditations, pleasing” pehcctions, die lightful prospects and blessed hopes. And it is a consideration of no small moment, that these enjoyments depend, under God, entirely on or- selves, and not on those numberless casualties and acci- dents, which may either prevent, disappoint or destroy, every fruition from grosser causes. Not on the senses, which may lose their quickness and gust ; not on the animal passions, which may grow faint and languid ; not on the return of an overloaded and jaded appetite ; not on mutual agreement and confederacy ; not on crit- ical seasons and special opportunities ; nor on the jeal- ousies, passions and opposite interests of our change- ful, fallible, frail fellow mortals. ‘While, im constituting and disposing the pleasures of ambition and sensuality, these things have an imposing influence, the pleasures of virtue are free and independent. Seated in the mind, they continue in full vigor and perfection of re- finement, when the body decays and the edge and ar- dor of its faculties are blunted and palled. The malice of the oppressor and the, competitor, who may rob us of all the externals of life, cannever touch them. They forsake us not in solitude. They travail with us. They retire with us. They attend us in society ; they accompany our path and our pillow. ‘They are capa- ble also of being everlastingly increased. And they néver can be pursued to a criminal excess. They are altogether adapted to our nature and constitution ; to that eternal avidity of happiness, which a complete as- semblage of all terrestrial things can never satiate. SERMON XIV. 155 And beyond all this, the pleasures of virtue, in their , eauses and tendencies, give strength and elevation to if character. They constitute a stable support in calami- ty. They sooth our sorrows and blunt the edge of misfortunes. ‘They inspire magnanimity and _steadi- ness of soul. They light up the lamp of joy in our , heart, even in the darkest season. ‘They prepare our peaceful retreat to the sanctuary of devotion. ‘They dispose us to look up to Heaven with good hope. ‘They make us the subjects of that peace of God, which pas- seth understanding. And they provide, that, even in | circumstances of actual outward distress, we in a true | dignified sense, should still rank among the happy. Such are the ways of religious wisdom ; and such the pleasures that virtue brings. In this changeful, pilgrimage life, her ways are pleasantness and her paths peace. But finally, though virtue give much happiness in hand, though it furnish the choicest ingredient of tem- poral satisfaction and delight ; yet it promises and se- cures far greater happiness in reversion. The good man is alone the wise calculator and the fortunate ad- venturer. He alone has the fruition of the present, ~\y without diminishing the stores of the future. He alone participates a perenniat source, an immortal treasure. The joys and blessings of good men here below, which are tokens of God’s love and pledges of His favor, to give somie little sentiment of the joys of immortality _ are small indeed, in comparison of that mighty good, that far more exceeding and eternal weight of glory and felicity, which will crown their fidelity, perseverance and constancy. ‘The world passeth away and the lust 156 SERMON XIV. thereof. To accomplish the love of God; to fulfil, His benevolent intentions and promises ; and give ever- lasting scope and enlargement to virtue, in its exercise and its rewards ; there must be another economy, another world, to which death will introduce the virtuous man. Things finite, corruptible and transient have no just comparison with those that are infinite, impassible and eternal. Has experience brought into comparison the toys of childhood with the manly entertainments of mature age? Infinitely greater is the disproportion be- tween the passing, fugitive delights of the life that now is, and those stable satisfactions and perfect felicities of the blessed above which we have no forms to image, words to express or ideas to conceive. Eye hath not seen, nor ear heard, neither hath it entered into the neart of man. We however are clearly advised, that \ the joys of heaven are perfect and unallayed ; that they have the negative character of entire exemption from every pain and grief, every kind of affliction and | every shadow of adversity ; in short, from all possibility of receiving interruption or injury from the powers of darkness or from wicked men. God shall wipe away all tears from all eyes. ‘There shall in no wise enter, any thing that defileth, or that worketh abomination, or that maketh a lie. In that blessed region, to which just men made perfect will be intreduced, there will be no violence, hatred or hostility ; no strife, discord or disaffection ; no fraud, falsehood, dissimulation or treachery. The moral uproar of passion and impiety will then have ceased. The causes, which agitate arid affiict this sublunary world, will have no place. ‘The SERMON XIV. 157 noblest faculties and the best affections of the human ’ nature will find their proper objects. Truth, harmony, benevolence and joy—‘“ love unfeigned and charity universal will prevail throughout, fill. every breast and overflow the regions of bliss. There virtue will appear in all her charms, exerting-her proper influence and operating every way with fuli force. Just men made perfect and angels more perfect; the best and wisest of our species and the most excellent of theirs,” will constitute the blessed and blissful society. At the head of both, will appear our divine Redeemer in full triumph over all Ais enemies and ours ; possest of all power, do- minion and glory; rejoicing over the purchase of his sufferings, the fruits of his goodness and the trophies of his love. The faculties will then receive enlarge- ment and expansion beyond our present conceptions. Then will the works of creation, the wonders of the universe, the difficulties of providence and the dispen- sations of grace be rendered subjects of delightful con- templation and wonder. Then will the blessed Deity Himself, so far as created minds can apprehend Him, be revealed to sight, exhibiting His light and truth, and communicating His perfections without intermis- sion, measure or end. Then will be fully realized that happiness, which is the fruit of righteousness and piety and the reward of well doing. Let us consider these things and shew ourselves men—men of reason and expectants of glory. Letus |. renounce the groveling pursuits of sensuality and the malignant indulgences of envy, ambition and revenge, for the godlike entertainments of virtue—the calm, the 158 SERMON XIV. sedate, the substantial happiness of an upright, beney- olent and pious mind. ts Let us faithfully apply every advantage afforded us for our moral and religious improvement. Let us be thankful to God and the Redeemer for those incite- ments to virtue, which religion supplies, in aid of our natural impressions and convictions. Sensible of our infirmity and frailty, of the temptations, which surround us and the trials, which continually assail us; let us seek direction from the Father of lights. Let us im- plore His grace to sustain us in rectitude, to strengthen our weakness, confirm our good purposes and bring us, in the end, to His eternal kingdom. And all due praise shall be ascribed to Father, Son and Holy Ghost, world without end. - SERMON XV.—Jouw 17. 16. “ They are not of the world, even as I am not of the world.” THE great Redeemer of men uttered this declara- tion in a prayer to his heavenly Father, in behalf of his apostles, from whom he was about to depart and as- cend to his native heaven. ‘The words are memorable and solemn, in reference to the divine Author and the interesting occasion. Omitting remarks, which the occasion and the connection might suggest, we shall dwell a little on their import in an abstract point of view. Weshall consider the sense, in which Jesus Christ was not of this world ; and then inquire, in what sense the same is true of his followers. And may we so attend to the subject, that our instruction may be real and lasting as the subject is important and solemn. That Jesus Christ was not of this world, will be ad- mitted by every one, who believes the record given of him and the pretentions, which characterized him. He was in the beginning with God. Of himself, he said, 4* T came down from heaven.—Again, I leave the world and go to the Father.” He descended to our world, _ to disclose more clearly and fully the will of the Father, to bring life and immortality to light, and to trace, by a spotless, perfect life here below, the path to celestial fe- 160 SERMON XV. é * licity and glory on high. Thus commissioned and sent from heaven, the credentials he exhibited gave ample proof of the divinity of his origin and the authenticity of his mission. His doctrine and precepts, his rules of living and principles’ of action, the objects he pursued and the example he displayed gave testimony that he was from heaven. His miracles, his death, his resur- rection and ascention to heaven gave occular proof that he was not of this world. Had he been of this world, his high, imposing claims would have shrunk from scru- tiny ; and the religion he promulgated would have fol lowed the fate of the numerous impostures, to which falsehood and fable have in succession given birth. Had he been of the world, his mundane spirit would have betrayed and exerted itself in secular and_ selfish purposes, practices and accommodations. He would have temporized as the prevailing passions and interests might seem to require. He would have concealed or have modified every unwelcome sentiment or truth ; and the influence thus acquired, he would have improv- ed to his ‘own aggrandizement. But he had not the spirit, was not actuated by the views and principles of worldly men. Truth and rectitude were his only guide, righteousness his rule of action, and the glory of God and the salvation of mankind, his endandaim. — Hence, he sought not, for selfish ends, the favor of men, nor did he abandon the work assigned him, to escape their malice. Ever pouring contempt on human greatness, ever exposing and reproving wickedness in high places and vulgar immoralities, he could not fail to become the object of malice and outrage. When therefore we SERMON XV. 161 ° advert to the circumstances, in which the Son of God was placed, the manner, in which he executed his of- fice, and the principles on which he acted, we cease to wonder that he was despised and rejected of men, that he was maligned and set at nought of a deluded world, that he was numbered in his death with malefactors and finished his life on a cross. But over all, the resurrec- tion of the Son of God stamps his heavenly descent and convincingly proves, that he was not of the world. Had he been of the world, the yengeful arrest of the powers of the world would have finished his mortal ca- reer ; his ignominious death would have ended at once the impious imposture ; and the hope of his followers would have been forever buried in the tomb of their Master. The seal of heaven could never have been set to an impious falsehood. But, by rising from the dead, the Son of God foiled the powers of darkness. By ris- ing from the dead, he destroyed him, that had the pow- er of death ; he led captivity captive; ‘he vanquished the great vanquisher of our race, and in the name of us all; took possession of immortality.’ ‘Thus the great Captain of our salvation, the glorified Redeemer of men was not of the world. ‘They are not of the world, even as I am not of the world.” In what sense, shall we apply this character to the fol- lowers of the Redeemer, or how do they evince their elaim to the character? § And we say first, not in an unnecessarily mortifying, self abandoning sense. The . christian, as a reasonable, a social and a sensitive being, is at liberty to enjoy life; and he makes the most of this little life, who leads it, as he ought. Hf to enjoy 21 162 SERMON XV. and to do good be among the purposes, for which God, sent us into the world, and many good things proffer themselves to the christian, in common with others; then, to enjoy, with gratitude and moderation, is to obey ; and every good gift, which cometh down from Hin, is to be received with thanksgiving, by them that believe and know the truth. If we testily or fastidious- ly cast from us, even His temporal favors, we affront the munificence of our Maker, and we counteract the ~ order of His providence. It is no proper test of the professors discipleship, as being not of this world, that he abstract himself from life and its concerns. They, who have inferred from the text, an obligation of this sort, have miserably mistaken its meaning and given in- to a most mischievous perversion of scripture. Many, under the influence of this delusion, have abandoned society, have retreated to deserts, have finished their ’ earthly existence in a useless and disgraceful seclusion. The monastic institutions, with all their attendant mis- chiefs and miseries, originated in this error. But the enlightened christian, in this more enlightened age, has different views of the christian character and duties. Far from abandoning his post in society, he feels him- self incited to live among men and do good, as he is able ; making conspicuous the light and influence of a pious and beneficent example. ‘There is a selfishness \_ inconsistent with the christian character, in devoting ourselves wholly even to devout exercises. Having taken care of ourselves, we must return and take care of our fellow creatures ; testifying our ‘filial, reverential tegards to the great Father of men by ministering ‘to = . ' SERMON XV. 165 happiness of His rational family ; encountering and coming the temptations that are in the world; and ms not to work while the day lasts, inasmuch as there i isneither work nor device nor knowledge in the grave, whither we are hastening, The question recurs, in what sense is it true, that christians are not of this world? The christian is not of this world, in that he does not derive from the world, his highest happiness. He is not attached to it by his "strongest passions and interests. And he does not look to it, for the fruition of his better hopes and expecta- tions. Extending his views beyond the present scene of things—mindful of the immortality of his destination and the price of his redemption, he seeks and expects that felicity, after which, nature is aspiring, in some other, superior region. Men, who live here without God, and without hope—men, who look for nothing beyond the grave, whose utmost prospect is bounded with this fleeting life, and who expect ere long to be rendered back to their original nonentity ; such persgns are emphatically of this world. Without faith in re- vealed religion, they hold to the present alone ; and all »their views and wishes centre in it. To amass a mun- dane treasure, to eat and drink and enjoy the present hour, and pass away life in a round of sensual fruitions and momentary gratifications, are all their felicity and all their portion. But, far different the situation and _ prospects, the conduct and character of an enlightened, established christian. Other principles regulate his -' conduct. Other prospects and hopes expand and ele- vate his powers. Other views inspire and excite his 164, @ SERMON XV. + affections and exertions. Regarding himself as a pik grim, a sojourner on earth—considering the present as | only preparatory to a future, better existence, and view- ing the economy of time in its intimate connection with eternity ; he does not expect the fruition of his ultimate, supreme good, till the close of this temporary, passing state. He is therefore not of the world. He looks not ‘for his happiness in any thing the world can bestow. He has far better things in prospect. ‘‘ He dwells on the anticipation of joys infinitely superior to those of » time and sense. He expects ere long to partake of pleasures, which will be subject to no interruption ; pleasures suited to the nature of a moral, intelligent be- ing ;” and pleasures permanent, substantial, unmingled, everlasting. : Again, the christian is not of the world, in that, he is not conformed to its evil customs and maxims; nor derives he from it, the model and sample of his conduct. Having his affections in due measure abstracted from. the world and his desires elevated above it, he forms hi§ life on a higher and nobler plan. Not that the christian distinguishes himself by affected singularities and frivolous formalities: for in all things not bearing, ‘gn principle, on conscience, on duty, he feels himself at liberty to conform to the world. But he keeps him- self unspotted from it. He makes no wreck of faith and of a good conscience to procure popularity, power or possession. By the maxims and rules of his im- maculate, divine master, he regulates his conversation, resisting temptation and carefully watching over his passions. To the influence of evil communications, he o + Ni i © SERMON XV._ *. 165 opposes a perfect, spotless example accommodated to eyery, circumstance, pressing exigency or discouraging diffi Ity. Like those ancient worthies recorded in holy scripture, he endeavors to stem the torrent of cor- ruption; and_ preserving a holy separation from those disorders and crimes, which infest and disgrace society, he shines as a light in the midst of a crooked and per- verse generation. Finally, the christian is not of this world in that it » constitutes not the subject. or theme of his meditations. and conversation. Regarding heaven as his home, his native region, its joys and felicities are the subject of his conversation and the object of his earnest pursuit. His treasure and his heart are there ; and he feels like a pilgrim and a stranger here below. Placed, for a season, on this theatre of moral action, he acquits him- self with fidelity and integrity ; endeavoring to do good among men, and using this world, as not abusing it. But he duly remembers, that the fashion thereof is passing away. He lives above the world while in it. He rises superior to its frowns and flatteries. He is not ‘«< Thrown into tumult, raptured or alarm’d, By aught this scene can threaten or indulge.” Having his conversation in heaven, he takes little com- parative interest in the affairs of the earth; in its en- gagements and prospects—its vicissitudes, revolutions and mutabilities. Through the present maze of con- fusion, disorder and iniquity, “he looks steadily forward ' to an adjusted, corrected economy—to a region of tranquil security and repose—to a peaceful, blissful ’ ad 166 SERMON XV. state, where the vices, that disgrace and the passions, that agitate mankind shall no longer counteract the be- nignant influence of piety and virtue. | Such are the more distinctive characteristics of chris- tians, and in these respects, chr are not of this world. ~ It imports us most seriously to examine ourselves on these characteristics, and to anticipate the scrutiny, we must one day abide, whether they belong to us. _ Have we kept ourselves unspotted from the world, » and have we learnt to soar above it? Do we regard time and life in their just estimation? Do we prefer { things unseen and spiritual, to things seen and tempo- ral? Or do we, regardless of the fate of our souls, sur- render our hearts and subject our powers to the influ- ence of the world and its vanities? Do we resist and renounce the licentious maxims and customs of the age, and endeavor to stem the torrent of vice and immorali- ty ; or do we, regardless of our profession, our charac-» ter, our eternal interest, follow blindly in the broad road of irreligion ‘and sin? Are our tempers and actions conformed to the example and precepts of Jesus Christ 2? Are our hearts, our voices and our meditations prevailingly engaged on heaven, on God, on futurity, on securing an inheritance incorruptible, undefiled and that fadeth not away? The inquiry is momentous. How shall we escape, if we neglect so great salvation? At an infinite price, the doctrine of eternal life has been committed to us. The certainty of a future, immortal state of happiness and the means of attaining it, are clearly disclosed. And the time is approaching when id ® SERMON XY. 167 we must account for the manner, in which we have improved these advantages and the lives we have lived under them. Let us fearfully and faithfully forecast the solemn account, critically examining our hearts and our lives. Let us never loose sight of the solenin truth, that he, who once tabernacled among men as a minis- tering servant to our necessities, will hereafter be re- vealed in majesty and glory as an omniscient, all scru- tinizing Retributer of rewards and punishments. Let us make it the grand engagement of life to prepare for ‘the dread crisis. To this end, let us give diligent heed to the apostle’s injunction, ‘Be not conformed to this world, but be ye transformed by the renewing of your minds, that ye may prove what is that good and accept- able and perfect will of God.” And to God be render- ed all honor and praise, both now and forever. oe sass ‘50g pe wlth cpt LOD Ort aee it Met arealyg vee anh yh ah , Aegon tent at heat reese id HOLY OP hod aK Tiwi Daaot Aoi ’ ‘ 15 » 7 Hi ~ > 4 » Hees UN parcel ones ‘dk, wa emia: ——Sar= ~ SERMON XVI.—Acts 24. 25. “& And as he reasoned of righteousness, temperance and judgment to come, Felix trembled.” HISTORICAL sketches rarely fail to interest ; and when they interest, they bring instruction. Scripture his- tory is preeminently instructive upon the character and, situation of man. We thus obtain our best notices up- on his motives, his obligations, his hopes and his resour- ees. A series of hints, for moral direction, are some- times derived from a small piece of history, which are invaluable, as being grounded in fact, as of questionless authority, as exempt from the perplexity, the doubt, the controversy or sophistical evasion of speculations and disquisitions. The transaction between Paul and Felix, introduc- ed by the text, must be generally familiar, though the leading lines of the piece may not be in every one’s eye. It is then asserted by the profane historian of that day, that Felix was a most arbitrary, unprincipled ruler, and was guilty, in his government, of the most high hand- ¢d oppression and tyranny. From the scripture ac- _ count, it is evident also, that he was a depraved volup- tuary ; and was in criminal commerce with another man’s wife, who was therefore an adulteress; for this 22 17@ SERMON XVI. woman had wickedly abandoned her consort and eve herself to Felix. Curiosity was, at this moment in strong excitement on christianity, as a new religion introduced among men. Paul therefore was summoned to court to give some account of this novel doctrine: How did Paul eonduct and deport himself at this critical juncture ? - He did not amuse and gratify Felix, by unfolding some curious ethical or theological or metaphysical system or notions. He began to reason “ of righteousness, temperance and judgment to come.’* Peculiarly suited to the case of Felix was this solemn topic, which must have involved, in the view of Paul, the main object .of revelation. And when he began to press the principles of piety, purity and charity; when he took occasion to inculcate the “ external laws of justice and the immuta- ble obligations of temperance and purity ;” the con- science of Felix was alarmed. A sense of his crime and a fearful apprehension of the righteous judgment of God on such daring offenders affected him with ter- ror and caused him to tremble. Whether it was, that Drupilla was callous beyond the tone of her sex, which has been pronounced pecu- liarly susceptible of pious relentings ; or that she con- fided in her Jewish privileges, looking for salvation as a daughter of Abraham, all depraved and polluted as she was; or that with a female artifice, she concealed her sense of guilt; whatever be the reason, this partner of Felix in crime discovered, on this occasion, no painful misgivings. The emotion of Felix however was plain- ly;the undisguised expression of the heart; and aris- SERMON XVI. ai ing from common characteristic principles, formsa case of ligitimate deduction and inference, for ‘direction in 6pinion and practice. . ppmnve infer, in the first place, that the principles of * morality may be reasoned on, to advantage. Pau! reasoned of righteousness, temperance and judgment to come. Do these principles approve themselves to reason, they are then grounded in the nature and con- stitution of things, and are of indispensable obligatiof. It is characteristic of all superstitions, that they are _ most approved when least understood ; are most suc- cessfully propagated under the auspices of ignorance ; - and never abide a rational, sober, critical scrutiny’. Hence the wise, in all ages, have been the first to repu- diate those superstitions, which, from time to time, have palmed themselves on society and obtained cur- rency with the weak, credulous, gloomy and vitious. But of the rules and principles of moral virtue, fact tes- tifies the reverse. The more closely and critically they _}_ are investigated, the more unquestionable is their sa- credness and authority. Science and good sense give highest dignity and lustre to virtue, and_the most ex- alted and correct moral sentiments have in fact been - entertained and inculcated in those ages and nations, where learning and liberal arts have flourished in great- est perfection. May it not, asa general rule, be al- ways expected, that intellectual and moral improve- ment will advance together; since it is found, that vice and superstition reciprocally foster and cherish each Sthier? “errs . —EEi 172 SERMON XVI. The case in view is an instance in proof of a moral. sense or natural conscience in man. There is in all — persons, even the worst, a natural conscience of good and evil, which however darkened, perverted and: de- faced, is perhaps never totally obliterated and: lost. Thus the moral Governor has not left morality depend= ent on the tardy, tedious deductions of reason alone, with which, we, in very different measures are endued.. He has wisely and kindly supplied an immediate, per- ception of the amiableness and beauty of virtue and the, deformity of vice ; has given us a sentiment of appro-. bation and disapprobation, of right and wrong, which occasions instantaneously awaken, and which magiste- rially decides on the morality of our own conduct. More prompt and efficacious is this excellent provision _ for our moral security and the promotion, of virtue, than cool reason ; in that itisa vigilant incentive to goodness, is a powerful check on the passions, and is a. mean or agent at hand, for the possible reformation, of. the most desperately wicked. That the faculty may be depraved and benumbed, as every abandoned person furnishes proof, is no disproof of the . faculty itself. The faculty abides as a silent, secret witness of the sin- ner’s crimes ; and will, one day, arouse to avenge his. violated constitution. Certain circumstances and in- cidents will sooner or later occur, to arrest the mad ca- reer of vice, to check the insolence of the passions, to disturb the false confidence and dispel the illusion of in- fidelity and sin, to dispose to reflection, to gravity and consideration, when conscience will revive—will rouge yxeice i 4 | SERMON X¥I. 178 to its office—will represent in a terrific light, the fear- ful impiety, malignity and miserable consequences of an immoral, irreligious life. _. Nor are these alarms and misgivings resolvable into ‘mere superstitious infirmities. Superstition was by no ~ means the infirmity of Felix. In the full surrender to the corrupting inticements of grandeur and luxury, he must have been a stranger to collected thought and cool, sedate reflection. Guilty of the most aggravated crimes against society, he was slumbering on the brink of a fatal precipice. But when Paul essayed, by call- ing his attention to the great topics of righteousness, temperance and a judgment to come, to arouse his moral sensibilities; when he began pointedly to dis- course on the immutable obligations of justice, against which this voluptuary and despot had been a notoricus offender—on the fearful criminality and ruinous ten- dencies of voluptuous vice, by which he had dishonor- ed and depraved himself, had offended his Maker and put at hazard his eternal interest; his conscience was awakened—his crimes arrayed themselves in terror be- fore him, he saw the vileness of his past conduct and trembled for the consequences. His outward agitation and terror publicly shewed his inward agony and dis- may. It may often be difficult, it may sometimes be next to impossible to arouse a lethargic, stupified conscience ; to arrest the determined, downward course of prosper- ous, protracted wickedness. In the full enjoyment of health and pleasure and the deceitful countenance of eyil maxims, examples and associates, the sinner may 174° “SERMON XVI. long proceed in a senseless course of vanity, folly and crime, “ _— of what i is past and thoughtless of what is to come.” But such a course must sooner or j later receive a check. Moments of stillness, recollec- * tion and thought will at length obtrude themselves. — Or affliction, in the course of providence, will lay its disciplinary hand upon the sinner. Or the faithfal’ad- — monitions and warnings of some servant of God will providentially take effect, to touch him with a sehse’ of his situation. His past disorders and crimes will then rise np to view in forms of terror, and fili him with trembling apprehension. ‘The righteous and just God he has offended, the reasonable and salutary precepts he has violated, the mischiefs he has‘occasioned to oth= ers and the disgrace he has brought upon himself—the ineffably glorious reward, he has madly rejected and the fearful doom he has incurred ; these terrible reflections rushing tumultuous upon his guilty, perturbed spirit, will overpower his false confidence, and cause him to tremble at the prospect of that judgment, gerysute Is — pared for his evil deeds. As the transaction before us carries proof of a dis- criminating faculty, of a conscience, of moral obliga- tion; so it is express upon the proper mode of — plication to these principles. The example of Paul addressing himself to Felix j is pointedly instructive on the manner and matter of gos- pel preaching. By what mode of address then did he endeavor the conviction and conversion of this distin- guished contemner of religion and good morals? In the first place, he did not dogmatize, demanding a blind SERMON XVI. 175 surrender of the understanding and affections; he 7ea- soned, as we have already scen ; and with cogency and force, if we may judge from other given specimens. \. He did not undertake the discussion of profound, inex- tT plicable mysteries, and loose himself and his hearers in ~ amaze of metaphysical darkness. He employed his reasoning powers in clear and persuasive addresses to the rational faculty of him, who applied for information. He did not indulge and endeavor to enkindle, animal commotion and fervor ; purposing only to work up the feelings by dint of zedl and vociferation. He soberly and conclusively, though earnestly and persuasively reasoned. He exhibited the most momentous, inter- esting and weighty topics, undoubtedly with the great- est zeal and engagedness ; but with his wonted perspi- cacity, clearness ard consistency. If to rant and rave, _. to storm and vociferate, to command attention only or " principally by violence of gesture and extravagance, of - passion, drowning reason in vehemence, clamor and enthusiastic heat ; if this be preaching, it is literally and _ emphatically the foolishness of preaching—foolishness, | not in opposition to proud science and vain osteutation | of knowledge, but to sense, decency, solidity and pro- | pmiety. The apostle wes his discourse to the character before him. _ His example authorises a.close, pointed, reprehensive. mode. of address. . lt teaches the servant | of Christ to be adventrous and dauntless in the contest . with error and vice, casting off that fear of man, which bringeth a snare, Paul did not forbear salutary in- struction, because unpalatable and unpopular... He paid ‘} 176 SERMON XVI. no compliment to vice in high station. » He chose top: ics of reproof and discussed them with freedom. He reasoned on those great principles of righteousness and temperance, against which, the governor had been a notorious offender. And, as became his high and sol- emn charge, he so set forth the terrors of the ‘Lord, as to make guilty greatness tremble in its proud seat, with- out a tremulous apprehension or solicitude for conse- quences to himself, Noble instance of christian’ fidel- ity! more réadily admired than imitated.—So touchy and testy is vice and so fastidious the public ear, at this day, that this sort of fidelity is discouraged as temerity, | if not rebuked as insolence. Nay, so little confidence have the advocates of virtue, in certain situations, that they but cautiously adventure to attack wickedness even in generals, and presume to let off a random shot at the reigning follies and corruptions. The conduct of Paul before us is explicit upon the true aspect and character of christianity. It would in- struct us that the great duties of morality, enforced from a regard to the future judgment, constitute the grand subject and field of gospel preaching. It was concerning the faith or doctrine of Christ that ‘Felix gave audience to Paul. Paul, by way of explaining this doctrine, reasoned of righteousness, temperance and judgment to come. In this, he was a follower of his divine Master and ours. So taught and, so jexem- plified the great author and finisher of our moral faith: He was a preacher of righteousness. He fulfilled all righteousness. He discoursed in public ; he instruct- ed in private ; he insinuated by parable ; he illustrated SERMON XVI. 177 by metaphor ; he inculcated by precept ; he pressed and enforced by sanctions the most solemn and com- manding: and the duties of life were the scope and sub- ject. His doctrine, his example, his directions to his ministers, and their ministry and course of life abun- dantly teach us, what constitutes religion pure and un- defiled before God and the Father. If the gospel be of divine original, it must scheint ly intend the promotion of that virtue, which assimilates men to the source of perfection and felicity; which is based on principles of eternal, immutable obligation ; and which constitutes happiness. By virtue or moral goodness, we put on the new nature of right action and true holiness, after the image of God; we become fol- lowers of God, who is righteous in all His ways and holy in all His works, and who loveth righteousness and hateth iniquity. By moral goodness, we are con- formed to Jesus Christ, who came on earth to erect a kingdom of righteousness and grace ; we walk after the spirit, the fruit of which is love, joy, peace, gentle- ness, long suffering, goodness, fidelity, meekness, tem- perance. By moral goodness, we attain a meetness for celestial happiness beyond the grave. “If thou wilt enter into life,” says Christ, “‘ keep the commandment.” And again, “ He that keepeth my commandment, he it is that loveth me.” To illustrate and press the eter- nal laws and obligations of morality, to cultivate in the ~ minds of mena supreme reverence and love of the’ great and blessed God, to promote the mutual exercis- es of generous beneficence, strict justice, tender and condescending forbearance, meekness, humility, tem- 23 178 SERMON XVI. perance and purity ; to effect this, is to make men most amiable in themselves, useful to society, acceptable ‘to Heaven and respectable in the moral kingdom of the ~ % "Redeemer. “ This is a faithful saying,” says Paul to — Titus, “and these things I will, that thou affirm con- stantly, that they, who have believed in God, might be careful to maintain good works. These things are good and profitable to men :” intrinsically important ; invariably good; universally profitable. The true gospel preacher will preach repentance to- wards God and faith towards our Lord, Jesus Christ. . l But repentance and faith have their end and accomplish- ‘} ‘ment in amendment and newness of life. The gospel preacher will preach Christ and him crucified. Buthe will not so exhibit the peculiarities of christianity, as to encourage a mysterious faith, an idle speculation, a senseless superstition or a groundless recumbency. Inculcating honorary and grateful thoughts of Jesus Christ, he will make no representation to confound and divide that devotional sentiment, which is the spring and support of all moral virtue. While he ayows the moral degeneracy of man, he will represent our city able condition as, in no instance, irretrievable ; nor our moral capacity as lost beyond recovery to virtuous at- tainment. Like Paul, he will unceasingly urge mo- tives to vigilance, circumspection, self denia), humble trust and virtuous activity. Like Paul, he will teach , ‘men to respect their moral dignity and to seek for glo- “ry, honor and immortality, by patient continuance in well doing. | ’ SERMON XVi. 179 Finally, the transaction in view exposes the deplora- ble perversion of sinful appetites and passions indulged. Sin arrays in forms of terror those things, which, in the yiew of innocence and rectitude, are objects of com- placency and delight. Felix trembled ; shocked at the obligations of justice, beneficence and purity ; appalled and dismayed at the idea of a judgment tocome. But these virtues are the safeguard, the prop, the constitu- ent of all social security and joy; but, that we are ac- countable creatures, subjects of a judgment to come, is owing to those high capacities, which form our distin- guishing honor and dignity. Shall a conscience void of offence, shall a mind erect in conscious integrity be shaken and afflicted at the thought of awaiting the tri- bunal of an all perfect, unerring Retributer of rewards and punishments? On the other hand, shall not the guilty sinner, whose conscience stares him in the face and reproaches him with his evil deeds, shall he not shrink with agony and confusion from the distant pros- pect of a scene so tremendous and formidable? Guil- ty and self condemned, demoralized and depraved, he consents not to abide the decision of unchangable rec- titude, of unerring wisdom, of infinite benevolence it- self. Dreadful effect, deplorable condition of error and sin! Let us fearfully deprecate this humiliated, this ruin- ous condition. Mindful of our moral dignity and high destination, and faithful to our true interest, let us pre- _ serve to conscience its native influence and to reason its due empire. Wherever the voice of Gud, by the ° faithful monitor within and His : ae let us paid tole : ey evil. Let us - daily le and keep us by sy, faith, unto salyation a8 Wg * tein me By Oa ERG AY ie a ats ota oi Kite 44,calsea mer het I PPE heb tle 4 eri SRA eh Rl ornade vain Py Ae we ON i 4 ye f ¥ : Ewer 3 pind “ ’ se Ra ree) Me One ret RG RU EO AP ie ths Aa. ppapanaigns he > ip. = : ») dane OF ti ‘ cob gue - a, iE. aarp By _ SERMON XVII.—Puauserians S$. 20. « For our conversation is in heaven.” AS the affections are the main springs of action, their regulation has ever constituted the principal object and scope of the moralist. The undertaking however was never rationally essayed and successfully pursued, but by the teachers of christianity. They, opening a new scene of things, have given to the affections a new and superior direction, by presenting to them a new set of objects. That there is a void in every plan of ter- restrial happiness—that the objects, which here sur- round us, are inadequate to our constitutional desires, has/long been an obvious and a mortifying truth. It was no secret with the pagans. It was early a max- im of their philosophy. But if they formal} systems upon this maxim; if they would e world and its pleasures ; if they sought to a the affections of their disciples from sublunary ects 7% they were exceedingly at loss for something, in substi- tution, on which to place them. To obviate this serious difficulty, to supply this . dreary blank, various and opposite expedients were adopted. One sect pronounced in favor of extermina- bes the affections; placing the dignity of man in that Se et ° a SERMON XVII. stoical apathy, which is totally indifferent to pleasure and pain. But the sensations of the man refuted the _ esensians of the philosopher. His empty precepts — ht a ridiculous insensibility, as if able to eradicate the natural sentiments, without eradicating nature it- self. Pride was taught, instead of surmounting, to con- ceal its sensibilities and its weaknesses, and aspire rath- er to the glory of appearing inflexible and constant, than, to the virtue of constancy. Others were engrossed with a distant, vague, indis- tinct notion of intellectual good. They dwelt, with much seeming rapture, on the idea of wisdom and the native charms of virtue, as worthy the affections of all such as came fitly disposed to the sublime contempla- gtion. But the fallacy of this system also was apparent in the vainness of the attempt to inspire that disposition. These preachers of wisdom were not themselves wise ; and their pompous precepts were rather the eulogy of virtue, than the remedy of vice. Vice maintained its sway over the heart, in defiance of this airy speculation, this inefficient theory, _ A system more popular and seemingly practicable _was therefore adopted. And pleasure was pronounced ee chief good—pleasure private and social, In the % power and aptitude of exercises and objects to excite agreeable sensations, was comprised their sole impor- tance: and man was considered as a being made to en- joy and to be happy. But with the present scene of things, the objects of time and sense, the views and expectations were confessedly bounded. - Man had but . SERMON XVII. 185 the same destiny with the brute. All was to die with the body. And a being of such high capacities and swers of elevation—a being capable of so much knowledge, excellence, improvement, and rational en- joyment, was nevertheless but a vile assemblage of mat- . ter, that chance had formed and would shortly dismem- ber forever. Such is the complexion and character of the several ancient systems of heathen theology and morals ; and the sublime conception of raising the views and affec- tions to things above, was little known; was reserved to be inculcated, as a new commandment, by Jesus of Nazareth. Or if some more enlightened heathens ex- tended their views into futurity, and sought beyond the grave, for the region of their happiness ; they ‘debased » the doctrine, by unworthy and groveling ideas of that happiness. They imagined an idle felicity, in which, the vain phantoms of sense were to constitute the hap- piness of a being, whose felicity must forever be found- ed i positive, substantial, intellectual good. What now, on the other hand, are the hopes of the christian? His religion opens a prospect infinitely more noble, engaging and sublime. It exhibits an object correspondent to a rational, inextinguishable, immortal desire. It substitutes the eternal possession of the sovereign good, instead of those fabulous scenes, those visionary phantoms, those frivolous, puerile notions of happiness, that superstition had imagined. If, from the goodness of God, we infer, that He formed the human kind for happiness; from the dis- proportion between our passions and their present ob- 184 - SERMON sridng mM Tia jects, we ought to infer, that He deaoaal us for a more exalted happiness, than a complete assemblage of those objects can administer. Man sighs after felicity. He secks a satisfactory good, in this world; and seeks it — in vain. Severely must it reflect on the goodness of | God, to imagine He had given us the perpetual anguish of adesire, which He never intended should be gratified, This presumption of reason, which rests entirely on that apprehension of the Divinity, which paganism had not attained, is confirmed and sanctioned in the religion of Jesus, which has called us to. glory and to virtue ; which has raised us to the hope of an inheritance ine corruptible, unfading and everlasting, reserved in heay- en for those, who are kept by the power of God, ‘through faith unto salvation. Thither our yiews and desires are directed. hither we are commanded to soar in our affections, regulating our purposes, dispo- sitions and course of action, by the glory hereafter to be revealed; having our conversation inheaven. There, we are to look for our grand interest; to contemplate the subject and scene of our present conversation, while strangers and. pilgrims here below. In opposition to those, who mind earthly things, such a direction of our _ thoughts and affections is enjoined as the christian’s characteristic. It is then most highly important that we understand the nature of a heavenly conversation, and be duly impressed with the solemn asi big “ Let your conversation be in heaven.” Our notion of this duty must harmonize with the constitution of our nature ; with the duties, offices, char- acters and relations of sublunary and civillife. Though SERMON XVIL 185 eur supreme felicity is on high, and it is the office of ‘christianity, the scope and design of its doctrines, dis- coveries, precepts and ceremonials, to conduct us to heaven; yet the way to heaven lies through the pres- snt world. Compounded of bedy and spirit, and char- er with important secular duties, we cannot seek a total disengagement from sensible objects and a perpet- wal, exclusive, undivided employment in spiritual exer- cises, without departing from our essential character and aiming at an impossibility. “The wisdom of God can neyer place His creatures in any post, that merits not their attention: and though heaven be our ultimate happiness and merits our most ardent affection, yet this earth, so long as we continue on it, constitutes the pro- per scene of our activity, duty and service. So long as we are connected with our fellow beings in society, and their happiness is blended with ours; so long as we have the power to meliorate the state of the world and peng the aggregate of wisdom and happiness, by nlightening the ignorant, establishing the doubting, Mie the erroneous, reproving the faulty and re- eovering from vice to virtue the lost and wayward sons of Adam; so long we are forbidden the retreat of the monk or the mental abstraction of the pious visionary. So long as we meet objects of kind affection and active _ beneyolence—are able to make a generous use of our possessions, to promote the“general felicity and remove unhappiness from the creation, by raising the fallen, soothing affliction, relieving modest merit and in any _ way lessening the ills that environ us in the valley of tears ; so long it is our duty to be conversant with the 24. 186 SERMON XVII. world and give a portion of time to its incumbent bu- siness. If we neglect any importantarticle of social vir: tue, “affecting the recluse, when called to active ser- vice ;” if we dissipate that time in secret meditations and fervent aspirations after heaven, which ought to be devoted to the public good and stremiously exerted in the cause of humanity; our conduct is repugnant to reason, dishonorary to religion and subversive of the great end and purpose of life. a Nor must a duty, which is of universal obligation, be interpreted to an imperfect, partial bearing on man- kind. It must adapt itself to all conditions and capac- ities, to the exclusion of every thing dependent on natural constitution, peculiar warmth of passions, supe- rior strength of understanding or special opportunities and occasions. If it require in our meditations a cer- tain degree or measure of intenseness, rapture and transport—of spiritual light and knowledge, or of sec- ular abstraction and exclusive, periodical engagement ; an important duty is then imposed on all, which want the requisite advantages for performing, — Religion has a character of accommodation to the variety of temperament and condition. Amidst’ the vocations of life, it points to an object and an interest, ~ which regulate the spirit of the world, improve nature, equallize condition and sanctify engagement. But in apprehending the nature 6f a heavenly conversation, nothing perhaps will more assist us, than to imbibe a ust and suitable idea of the state of heaven. While it secures against that enthusiasm, which so often dis- —— graces religion ; it will give to hope its genuine a | SERMON XVIL 187 ence over the conversation and conduct. For if we conceive of the future happiness as intellectual and mor- al; asastate of refined improvement and exalted virtue ; as consisting in the rectitude of our rational powers and a conformity to the moral excellence of the great Supreme: we shall then know, that they only have their conversation in heaven, who, in purity, righteous- ness and beneficence, are assimilated to God. Such and such only have their heart and their treasure in heaven; and their conversation is there. If again, we regard it in the light of a proposed re- ward, for the excitation and support of virtue, in this world of temptation and sin; never, for a moment, can we admit the persuasion, that a lip service, a ceremoni- al obedience, an impassioned confidence of faith and hope and a doting piety without charity, will render us _ the subjects of this exceeding great reward. Never can we imagine that a contempt of all present, sensible good, and a contempla of the glory to be revealed, though with utmost warmth and vigor of affection, will avail, so long as we neglect to govern our passions and scruple not to violate the obligations of humanity. As however, we are to guard against the delusions of enthusiasic ardors, we must more especially avoid the — more dangerous error of insensibility and coldness ; must rise above that apathy of conception, that frigid, uninteresting regard to our better interest, which leaves the heart unaffected and has no favorable aspect on the _ life. Religion, though not enthusiastic, is affectionate, is } impressive, is fervid, is a commanding, vigorous, habit- ual excitement. Itis not the exceeding greatness of the r i186 ‘ SERMON XVII. % future reward in itself, though far transcending our _ most raised ideas and the most expansive and glowing» imagination, that will influence the practice: and. affect the heart, unless it be apprehended in that striking, im-) pressive light, which is alone the effect of frequent, seri- ous, engaged meditation. Often therefore must we re- solve and contemplate the all interesting subject; often {. must we engage in such reflections as these; that the. fashion of this world passeth away; that we have ‘bet- _ ter things in prospect; that we are strangers and so- journers here upon earth, as all our fathers were; that. the present scene is preparatory to.an immortal exist- ence, in which alone we can hope for perfect and pure» felicity, suited to our highest capacities, adapted to our most enlarged desires: that in this future state, our understanding will be enlarged and improved, our af- fections regulated, our souls ennobled and exalted ; that its joys are unmixed, free from alloy of vice or misery,” substantial, everlasting, infinitely transcending the most splendid and magnificent images of worldly happiness. Thus remembering that we ‘have here no abiding place, no continuing city, we are to look for a city, which hath foundations, whose builder and maker is God. ._. As we should often meditate on the happiness of. heaven and habitually realize its moment and worth 5 so we should have our conversation there, by making» its attainment our grand, ultimate end and engagement: cultivating our rational and moral faculties, practicing. duty in all its branches, controling sensual appetite, re- nouncing the most flattering prospects and sustaini most arduous trials, for the joy that is set before ys. © P SERMON XVII. 189 And let the christian especially remember) that a heav- enly conversation essentially consists in a progressive adaptation of disposition, spirit and temper to the heav- enly state: for those habits of thinking and of moral feeling and taste, which long custom has confirmed, in- ‘ssinuate themselves into the very essence of the soul ; and we shall probably retain forever, the same disposi- tions and propensities, which cleave to us, at death. But, without virtuous habit, it were as impossible to have a taste for moral, spiritual enjoyments, as to have animal indulgences, without the senses. He that has in him, the hope of a christian—that expects to be like Christ, when he shall appear and see him as he is, must purify himself even in this life, as Christ is pure. The sensualist, who, with all his lusts, should be introduced into a local heaven, devoid of objects suited to his pas- sions and reigning taste, would be wretched indeed. Our mind and temper must in some measure be assim- ilated to heaven, or ever we can gain admittance there. And on this notion of heaven and its prerequisites, must we mould our present conversation. Is it then an inheritance undefiled, that admits vothing sinful, corrupt or impure? We must subdue our passions, rectify our dispositions, correct our moral habits and perfect holiness in the fear of God. Is it a state, where “ charity never faileth,” a state of ardent, generous and godlike benevolence ? We must mortify pride, malice and revenge—must curb and subdue every hateful, vindictive and stormy passion—must cherish compas- sion, friendship and love —must educate ourselyes to the habits of charity, mercy and universal philanthropy tr t e 190 , SERMON xv. —must rejoice and delight in the promotion and the | contemplation of human felicity. Is it a state in whichy we shall be made like unto the angels of God, who do: His commandments, hearkening unto the voice of His. | : word? It must be our instant, incessant endeavor, to — cultivate and confirm a supreme reverence and love of | the great Father and Friend of angels and men, a firm. | persuasion of the justice and rectitude of His ways, a : steady trust and dependence on His providence and © protection, and a cheerful acquiescence, in His holy will. And finally, is it a state, whereiny we shall be prs of the animal, corruptible nature, of all sensitive appe- — tites and desires ; where our pleasures will be intellect- ual, spiritual and divine ?. Ennure thyself then, chris- tian, to exercises of reason and virtue; refine. and a, large thy views; raise thy notions of happiness ; restrain every sordid and low pursuit and desire; and soar in thy affections into the samme of immortal bliss and glory, that thou finally mayest gain admittance into that superior world, with capacities, disposition and. character meet for its exalted and divine entertainments. ~ Nor must we omit, with these-solemn, sanctifying, elevating duties, to have our conversation in heaven, in being conversant by prayer with our Father in heaven. — We must maintain a sacred intercourse with the Being — whose presence and favor we hope ina more perfect _ state, more fully to enjoy. We must daily implore the — ‘) influences of His spirit, to guide and direct us, to assist and sustain us, in trials and temptations; to strengthen _ our weakness, enlighten our darkness, correct 0 derings and bring us in the end to Hiseternal i SERMON XVII. 191 Thus thal we fulfil the apostie’s injunction; and thus shall we exhibit incontestible marks of a eine conversation. _ To this holy habit, let us be instantly and constantly excited by a sense of its high advantages and its su- preme importance. It will purify the heart, enlarge the understanding and exalt the soul. It will prevent those sensual excesses, that debase our nature, extin- guish the light of reason and conscience and become sources of confusion, mischief and misery. It will re- fine the temper and affections, elevate the mind above every groveling, degrading pursuit; will give it a firm- ness and constancy adequate to the highest exertions of virtuous self denial and proof against the mightiest temptations. It will create and preserve equanimity, composure and peace, will calm and assuage every tur- bulent, boistrous :passion, alleviate every assailing evil and communicate a zest to every enjoyment. Witha sense of divine favor and a prospect of a blissful exist- ence hereafter, the man of heavenly conversation has substantial consolation and peace. Keeping in view the end of his high calling—rising superior to the. frowns and flatteries of this checkered, fugitive state ; he meets the trials, the privations, the afflictions of life with the temper of a heavenly inhabitant, who feels that he hath no abiding place here below. Behold in this, the corrector of life’s vanity, the as- suager of its sorrows, the sanctifier of events, the per- fecting of nature and the accomplishment of the end of our discipline. God grant, we may all be thus Wise for time and wise for eternity. To Him be glory for- ever. (0427 were. #) : i oS otinbte £2, Jt OS Ge Ct ft 3 4 ds gage GE FLERE i A a di LA * PMS f OES FA AG tty é ; Ail ereudiis a ue ere oe » hae Gane MS aa a ge tH - bd i ay” he ti i! Vi ; ay iif ae 4 Wee Ab | geek pou iva big + dha ¥ dette iin Fri pi fatit BOR ) uta 3 9 ho ton re magn Portis. at tag pe! (ony far ht wait si as yu 4 eit halls (id nih Davy it HET HL SERMON XVIII.—1 Kines 19, 11. 12. - & And behold the Lord passed by, and a great and strong wind rent the mountains, and break in pieces the rocks before the Lord ; but the Lord was not in the wind: and after the wind, an earthquake; but the Lord was not in the earthquake: and after the earthquake, a fire; but the Lord was not in the fire : and after the fire, a still, small voice.” “THE providence of God was very singularly manifested in the support and preservation of that man of God, Elijah. Elijah was raised up to resist that torrent of corruption and idolatry, which was over- whelming the kingdom of Israel.” Invested with a most arduous and important commission, he was endu- ed with the gifts and supported with the succors and aids requisite to its accomplishment. The sublimity _ of his sentiments, the energy of his language and the glory of his miracles conspired to arrest attention. The magnanimity of his conduct, in boldly announcing _ obnoxious truth and reproving irreligion in power, éx- cited resentment. But his supports were proportionate to his dangers; for he was hidden, as it were, in the hollow of God’s hand, from the rage of royalty and the more raging wrath of a Jezebel. In his secret retreat, the ravens brought him bread and flesh, in the morn- ing, and bread and flesh, in the evening. The running brook assuaged his thirst. For him, the widow’s little store was blest. And the barrel of meal wasted not, 25 194 SERMON XVIL. neither did the cruise of oil fail. An angelic visitant, ina time of extremity, gave sustenance and solace to his exhausted body and his desponding spirit. Atl length, he arrives, through manifold trials and manifold ' experience of divine protection, at Horeb, the mount of ‘ God, where was displayed the solemn supernatural scene before us. ‘And he came thither unto a cave © and lodged there. And behold, the word of the Lord came to him, and He said unto him, what dost thou here, Elijah ? And he said, I have been very jealous — for the Lord God of hosts. For the children of Israel have forsaken thy covenant, thrown down thine altars and slain thy prophets with the sword; and I only Iam left, and they seek my life, to take it away. And He said, go forth and stand upon the mount before the Lord. And behold, the Lord passed by; anda great and strong wind rent the mountains and break in pieces the rocks before the Lord. But the Lord was not in the wind. And after the wind, an earthquake. But the Lord was not in the earthquake. And after. the =. ie earthquake, a fire. But the Lord was not in the fire. And after the fire, a still, small voice.’ The tenor of the history not aid evinces that God is provident of His own cause, watches for the interests of goodness, and succeeds in His own way, the means and ministers of religion ; it also suggests important in- struction upon the marks of divine presence and con- ‘currence, and the nature of religion itself. Amidst the variety of form and aspect under which, religion is in- — heen a troduced, it must be all important, that we understand | it correctly. And although we may not attain satisfac- SERMON XVIII. 195 tion upon every minuter shade of difference, yet it is much, that we are able, upon the great lines and lead- ing traits of duty and obligation, to say to our brethren, «“ This is the way; walk ye in it;” and to our own conscience, “I know and am persuaded.” Our text may, I think, be considered as emblemi- zing the subject, in a negative and in a positive view. . When we read, that the Lord was not in the wind, the earthquake or the fire, we are instructed, that noisy parade, ostentation, confident assurance, intolerance and fiery zeal are not of the nature of religion. They sa- vor of its opposite. It is the nature of vitiated princi- ple and falsehood, to be vehement and vociferous—of superstition, to arm itself with terrors—of vice, to be . tumultuous, and of misguided zeal, to kindle a consu- ming fire. But the still, small voice, which is no less the emblem, than the organ of religion, suggests differ- ent things. Religion and love, virtue and truth, devo- tion and charity are unaustentatious, unassuming, con- sistent, meek, tranquil, noiseless and peaceful. Hence a safe guide for the discrimimation of character, the re- cognition of just opinion and the discovery of duty. In the conduct of a self denying religion, it is easier for depraved man to make high and splendid profession and display, than to preserve his steady, equal course along the humble path of duty. Of those ancient vain glor- rious, presuming separatists, who trusted in themselves that they were righteous and despised others, this was ‘the character. They assumed a stand in religion and goodness far above the level of vitally religious ane good men. Yet what saith the great heart searching 196 SERMON XVIII. teacher of wisdom ? ‘« Ye whited sepulchres! Ye indeed appear beautiful outward; but within ye are full of all uncleanness.”” The imposing pretence to exclusive — piety or exclusive philanthropy or exclusive patriotism — will ever be regarded as conclusive against sincerity. é Of pure, undefiled religion and true, genuine goodness, ' comes humility, not ostentation. It is their tendency — to make each esteem others better than himself, and to — dispel the illusion of inordinate self love through which — we think ourself something, when we are as ; Profession then does not constitute religion. Neither does a prompt, obtrusive propensity and gift to converse on the subject. ‘This spontaneous lip ser- vice, too cheap in itself to be highly meritorious, is sometimes a questionable claim on candor. For there may be distinguished gifts where there is no grace ; and the power of religion does not always accompany _ the faculty of talking much and correctly on its theory. It is altogether natural that serious thoughts should — drop from the lips, when the heart is seriously imprest. And, that so solemn an interest, which constitutes the — - most momentous of all:topics, should so often be sup- planted by vain folly and frivolous nonsense, is, to the — humble christian, subject of serious regret. Still, the faculty of discussing the subject, with fluency, prompt- ness and pathos, is a gift accorded to christians in dif- ferent degree and measure. Happy, on the one hand, when the honest votary can avail himself of this popu- lar fascination: happy, on the other, when hypocrites have not the power to assume it as a deceptious guize. a | ee SERMON XVIII. 197 _ Religion does not consist in a bigoted attachment. to 4 particular sect or denomination. The shades, which distinguish sects are sometimes too nice and minute for yulgar discernment. But religion has unquestionably ‘a character of accommodation to all capacities. Con- tracted bigots, regarding their communion as_ the only ‘safe path way to heaven, have confidently presumed to shut the gate of the kingdom against every non-con- formist. But a persuasion thus savoring of persecu- tion, a persuasion, which would arm the elements for destruction, in order to make proselytes, is decidedly discountenanced by the still, small voice of charity, which testifies, that there may be good people of all denominations. There is, in principle, a true anda false ; as there isa genuine and a spurious 1n devotion. Even in reference to modes and circumstantials, some systems are unquestionably preferable to others, as more consistent with the word of God. But-all have not equal advantages of situation and an equal portion of intelligence to guide inquiry and fix this preference. Sincerity then, though devious and fallable, will find acceptance. Sincerity supposes diligence. And the diligent seeker shall find. Shall not the honest votary eyen of a weak, jejune superstition be pitied and ac- cepted uf the searcher of hearts ? although it were un- safe for the strong and the more discerning to immure themselves in darkness. The scriptures aver, that a man shall be accepted according to that he hath. Not party names and party attachments shall determine our destiny ; but the tenor of the conduct and the temper of the heart. Thesupreme Ruler is partial to no cause, 198 SERMON XVIII. + nal - but that of truth ; to no party, but that. of ooeildil St. Jobn in vision beheld, in the new Jerusalem, | from among every nation and kindred and tongue and a people. road Religion is not constituted of a flaming seals though often confounded with it. Zeal, under proper direc- tion, is meritorious, is good. And it is for a lamenta- tion that christian professors have so little of this exci- tation. Yet zeal itself is not religion; for it may be excited in unsanctified subjects and exert its force on improper objects. When we witness the strong pop- ular bias in favor of this quality, and see the wonders, it is capable of effecting, we ought to lament, that pro- fessers have so little of that zeal, which is according to. knowledge. Tor do we not as often witness its work- ings in favor of a bad cause as a good one? «Is there not more of it at work for the disseminationsof particular sentiments, for the support of particular theories and the building up of particular parties, than for the great interests of truth, righteousness and happiness? Cer- tainly, the opposers of Christ were not less zealous than his friends. Certainly, Paul the persecuter was equally. zealous with Paul the proselyte. ‘‘ Come, see my zeal. for the Lord of hosts,” said the wicked Jehu. True, christain zeal is a genial glow; not a blaze or a tem- pest.. To the still, small voice must we listen, would we imbibe religion pure and undefiled ; would we know experimentally of its nature ; would we partake of its spirit and exemplifying its duties, rejoice in its consolations. Pure, uncorrupt religion is a_ steady, consistent, uniform, abiding principle. It takes root / ee Se ree SERMON XVIII. : 199 in the heart and brings forth fruit in the life. Nor is it in strange, preturnatural and violent operations and dis- _—" are to seek the notices of duty and the sof peace. We are to listen to the noiseless but impressive dictates of conscience and consult the sober lessons of holy writ. The commandment is a lamp. - The law is light. And the engrafted word is able to save our souls. That religion has its seat in the heart and that its grand constituent is charity or love, are the concurrent instructions of Moses and the prophets, Christ and the apostles. ‘The mosaic economy, in its outward ob- servances, was plainly significant of moral purification. The prophets, guided by the spirit of truth, called the people to the correction of their dispositions and ‘tem- pers; to make them a new heart and a new spirit. “Know thou,” says Moses, “the God of thy fathers, and serve Him with a perfect heart and a willing mind. For the Lord searcheth the heart.” The blessed Re- deemer, the great Author and Finisher of our moral faith, inculcated vital, internal purity and holiness, as of primary, indispensable importance. By various allu- - sions and metaphors, advertising the people of the in-. efficacy of mere formal obedience or exterior observ- ance and profession. And he epitomizes religion un- der this energetic, all expressive directory, ‘“‘ Thou shalt love the Lord thy God, with all thy heart and with all thy soul and with all thy strength and with all thy mind: and thy neighbor, as thyself.” It is not neces- sary, after reading this passage, to cite the apostles in ~ attestation, that religion is not a mere formal exterior. 200 SERMON XVIII. But if religion has its seat in the heart, it diffuses its in- fluence through the life ; and the religious man is the good man, in the larger, the moral sense of the word. Those affections, of which, religion partakes, are under direction of*reason; and it is, in all respects, a rea- sonable service. Charity or love, in the higher accept- ation, is its grand, essential principle. ‘This however is not a transient, sudden, occasional glow ; nor is it a fer- vent, rapturous impulse, at one moment, overwhelming the faculties and immediately after being totally extinct. It is a steady, durable principle. It is a gentle, genial, diffusive influence, It sanctifies the character. It brings self satisfaction. It is fruitful of good works. It makes a practical display. It shines out in the Virtues of -a good life. : There are, who consider the love of God as a name only, having no existence beyond visionary, occult the- ory. “For how,” say they, “ can we love God, whom we have not seen?” But the word of inspiration teacheth not after this manner. “ Whom having not seen, ye love. Take good heed unto yourselves, that ye love the Lord your God. Keep yourselves in the love of God, looking for the mercy of our Lord, Jesus Christ, unto eternal life.”—There are again, who con- sidering religion as consisting wholly in love, and love as a mere matter of feeling, are totally regardless of practical effects; and place all the merit and stress in ecstacies and rapturous joys. Having experience of these extatic feelings, they at once consider the work of religion as complete and number themselves at once with the children of light and of the day; although & Se SERMON XVIII. 201 these holy raptures, in their tone and even existence, are the sport of occurrences ; and although these per- sons exhibit in their conduct but doubtful proofs of a moral renovation. The scriptures exhibit a different account of the nature of divine love and the manner of its operation. “ This is love,” says St. John, “ that ye walk after his commandments. Walk worthy of the Lord, unto all pleasing, being fruitful in every good. work!” Ifthey obey Him and serve Him, they shall spend their days in prosperity and their- years in pleas- ures. Verily I say unto you, if a man keep my say- ings, he shall never see death. Blessed are they, that do His commandments. That religion is prolific of joy, the vitally good man experimentally knows. For, believing, he rejoices with joy unspeakable. He delights himself in the Lord. He rejoices that the Lord reigneth. He delights to do the will of the Lord. And he rejoices in hope. But he understands, at the same time, that the love of God produces other effects than joy ; and. that the christian character has other ingredients, which form and feed the current of this joy. For this is our rejoicing, the testimony of conscience. And the kingdom of God is righteousness and peace. Nor is religious joy a pas- sing, momentary transport of unmeaning mirth, which betrays a shallow stream of happiness : it is a deep, pla- cid self satisfaction; an even, steady tranquillity of soul ; a lively, constant current, from an abiding foun- _tain; “ A spring perennial rising in the breast, and per- manent as pure.” 26 208 SERMON XVII. The truly religious man profoundly reverences the Being he loves: and this reverence of the great Su- preme is, of religion, an essential constituent. “If I be a Master,” saith the Lord Almighty, ‘ where is mine honor? Andif I bea Father, where is my fear?” The King eternal, immortal, the universal Parent and Sustainer of men and angels, this august and glorious Being, who combines, in one grand and bright assem- blage, every thing great and good, is the object of the religious man’s profound veneration. Let us have erace whereby we may serve God acceptably, with rey- erence and godly fear. Reverence of Godisa dictate of nature ; and its influence on the moral character is great and important. Heathens, who knew not the true God have profoundly reverenced their idol deities. And old testament saints have exhibited, in the purity and excellence of their characters, the force of this princi- ple. Behold, the fear of the Lord, that is wisdom ; and to depart from evil is understanding. Stand in awe and sin not. Happy is the man that feareth always. With reverence for God, is closely connected a sub- missive acquiescence in His wise dispensations. This is another constituent of true religion. God is our Fa- ther. It surely 1s most reasonable that we resolve our will into the will of Him, who can do all His pleasure and who wonderfully careth for us. ‘That the great and good Being, who subjects His creatures to partial evils, proposes an infinite balance of good in the result, is a consideration, which should dispose them, in point of - Gnterest as well, as duty, to cultivate submission. Thou wilt keep him in perfect peace, whose mind is stayed ® SERMON XVIII. 208 on thee. Commit thy way unto the Lord. Trust in Him, and He shall bring it to pass. _ Finally, a most important constituent of real religion is devotion, fervent, sincere and rational ; in the closet, the domestic circle and the sanctuary. The religious man perpetually mindful of the work of the Lord and the operation of His hand, neglects not to worship Him, to give Him thanks, to confess himself before Him. His morning and his evening song are of the loving kindness of the Lord ; and it is his nightly and habit- ual meditation. By prayer and supplication, with thanksgiving, he makes known his requests; giving thanks always, for all things, unto God and the Father, in the name of our Lord Jesus Christ. The religious man, sensible of the vainness of all that passeth away, builds his confidence on the rock of ages. Amidst the vocations and temptations of life, he is imprest with the presence of an invisible, omnipotent power; and is mindful of those providences, which, in most emphat- ic language, preach to the sons of men, that they should turn from these vanities, to the living God, who made heaven and earth. The religious man, anxious to strengthen these sentiments with himself and by all the force of association and sympathy, to communicate them to others, extends his devotions beyond the clos- et or the domestic circle, and worships statedly in the assembly of the saints. He expresses, by example, his serious desire that the whole community should enter into covenant, to seek the Lord, God of their fathers, with all their heart and with all their soul. ‘ One thing,” saith he, “have I desired of the Lord ; that 204 SERMON XVIW. will I seek after; that I may dwell in the house ont 9 all the days of my life; to behold the beauty of tHe Lord and to inquire in His temple. *In thy fear, will I worship. I will praise the Lord with my whole heart, — in the assembly of the upright and in the coigregation.’” In short, the religious man knows, that social worship belongs essentially to religion, and he is influenced by Pot Tien) wh the highest incitements to practice it. Let us look with horror on the accustomed neglect of this most significant token of discipleship and most important mean of edification and salvation. By the observance of public worship with the ordinances of baptism and the eucharist we evince our discipleship with him, who hath said, “ Ye are my disciples, if ye do whatsoever I command you.” Let us provoke one another to love and to good works; not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another ; and the rather, as ye see the day approaching. eh sm VSS ees _— a > Si SERMON XIX.—James 1. 22. “ Be ye doers of the word and not hearers only, deceiving your own selves.” IN estimating certain sects and sections of the chris- tain community, it were perhaps no breach of charity to say, that it is now more fashionable to hear the word than to doit. For the forms and the sectarian peculi- arities of christianity, there is a remarkable, an unex- ampled zeal. On witnessing the ardor, with which people run to and fro in the eratification of a devotional propensity and a proselyting solicitude ; it might be pre- ‘sumed, we were the most religious people under heav- en. We are instant, in season and out of season, in our attendance on social worship. We are unwearied in labors to disseminate and publish the word. We, in certain instances, are surprisingly ready with our gifts for the common edification. We are become mighty champions in polemics, can investigate prin- ciples and weigh and measure the merits of the various sects and denominations, with wonderful ability and self commendation. These are flattering appearances, if sound and sincere; and that they are not so, we would _ not readily believe. But in their unsuspected recogni- tion, a seriously important question suggests itself, Suffer then, in the spirit of meekness, the necessary in- 206 SERMON XIX. > its form. Is there a proportional advance in genuine, _ vital, practical goodness? Do we, in equal degree, aston- ish the world with the sublimity and the purity of our virtues? Does our religion especially commend itself, in its influence on our temper and conduct? Has the word preached been mixed with that faith, in the hear- | er, which worketh repentance, and has this good seed, taking root in good and honest hearts, been productive of valuable fruits in the life? It is the highest point in every art and the utmost perfection of every artist, to exemplify the principles and reduce to practice the rules and directions of the art. It is stated of Pythago- ras that, for a season, he obliged those, who came into his school, to keep silence and give themselves entire to the hearing of his philosophy. But not resting in this speculation of principles, the philosopher required them, after this course of instruction and discipline, to digest and reduce to practice, the truths he suggested and the lessons he taught. And do we not observe, in all professions and callings, an emulance of excelling in practice, on the plan of initiatory education? Are not most persons in common life, strongly prompted by a solicitude to rise to the perfection of business, the oc- cupation, the profession and character they have as- “sumed? Now shall any have less emulation in the pursuit, the progress, the perfection of the christian call- ing? None surely need be reminded that instruction and knowledge are in order to practice; generally speaking, but especially in religion. We are to hear quiry upon the actual state of practice, or the propor- } tionate progress of the power of godliness along with | ——- -- --- > SERMON XIX. 207 and learn, that we may do all the words of this law. If there is a time and a season for every purpose, a time Jearn and a time to teach; practical obedience is the duty of all times. Nor can we, without passing the grossest cheat on ourselves, give into the persuasion, that we can commute for the duties of life, with cere- monial attentions and sectarian zeal; that periodical observances, celebrations and ritual forms will supply the place of good deeds and good affections ; of justice, mercy and fidelity. These remarks are not specially applicable to those, who forsake the assembling of themselves together, (for such, with all our shew of religion, is the manner " of some) but to those, who are engagedly attentive to devotional forms; who meet with the multitude, to keep holy days; who go up to the house of the Lord, to behold the beauty of the Lord and to inquire in His temple.—In these devotional observances, you assume a religious character; you celebrate the wonders of God’s goodness and love to mankind, as disclosed in the volumes of nature, providence and grace ; you join in the periodical solemnities instituted to the honor of God and the Redeemer—in grateful acknowledgements for those spiritual and temporal favors and blessings unmerited, freely bestowed, of which we are the sub- jects. These devotional attentions, sincerely tendered, are highly commendable, are of improving tendency. This grateful sensibility is meritorious; is one impor- tant step in the christian progress. But this gratitude however must be a principle, an incitement to moral obedience. Obedience is the best expression, the only 208 SERMON XIX. unequivocal test of sincerity ; at the same time, that gratitude is the genuine, evangelical principle of this obe- dience. How then, my brethren, stands the account in : this regard, between your consciences and your duties, your profession and your practice. The inquiry is important. Have you improved in moral excellence proportionate to advantages enjoyed ? Have the won- ders of christian redemption inspired you with the _ christian temper ? Has the disinterested love and com- passion of the Redeemer taught you a kind and beney- olent consideration of your brethren ? Have the sub- lime motives of his religion exalted your affections and broken your attachment to vain follies ? Has the story. of his patience, his meekness, humility and gentleness ; his unparalleled love, condescension and beneficence, extinguished your enmities and made you kind and ~ tender hearted, forgiving one another ? Has your ex- ample made it evident, that religion renders men stren- uous in duty, perseveringly beneficent, incorruptibly just, honest, pure, peaceable and benevolent ? And have you, in short, effectually learnt to check and sup- press every rising proneness tu the violation of those sentiments and duties, which bind you to your fellow men, and which have intimate reference to the divinity and the immortality of your origin and your hopes? You essentially profit neither yourself, your neigh- bor nor the object of worship, by coming once a week to a lengthy discourse, on a serious topic, or to many discourses in the course of the week; and listening with amusement, with interest, with gravity, with pro- fest edification ; if you carry nothing of moral instruc- —-” = ———— SERMON XIX. — 209 tion into life ; if you leave all your piety, your religion, your edification at the door of the temple, as you retire. By thus separating religion from secular life and rest- ing in a round of ceremonial attentions, you rest ina fatal delusion, you put the grossest cheat on your- ‘selves; for, not the hearers only, but the deers of the law, shall be justified before God. God will never ac- cept a mere formal lip service, however zealously and sedulously tendered. Be not deceived; God is not. mocked. Not every one that saith unto Him, Lord, Lord, shall enter into His kingdom; but he that makes it his serious endeavor to do the will of his Lord. I know the blasphemy of them, that say, they are Jews, and arenot. He is not a Jew, that is one outwardly. You possibly will say, that faith cometh by hearing, and that, having faith, you are safe. You listen, that you may know the truth and believe; for he, that be- lieveth not, shall be damned. And how shall we be- lieve, except we hear, or hear, without a preacher ? But are you not aware, that, important as faith is, that faith is of no importance, which is not connected with charity? And what is charity, but the principle, which engages us to do good and to be good, to the utmost of our ability; answering every claim of justice, mercy and fidelity ; discharging the various duties of our sit- uation and character, with a benevolent regard to the happiness of mankind and a steady eye to God’s honor and our own eternal interest. The church militant here below proposes to fit us for the church triumph- ant on high. But, in that superior state, charity will be all in all, and faith out of the question. Would 27 210 SERMON XIX. we then become members of the holy and happy’ soci. ety, we must enter into the spirit of the dispensation; must not be forgetful hearers of the word, must’ exer-— cise that charity, which the word inculeates. You =r perhaps will say that, giving yourself entire to the hear- ing of the word, you are acquiring a fund, a treasure of valuable knowledge; are becoming well versed “in canonical scripture, in controversial divinity. And surely, there is merit in an apt ability to investigate principles, to quote scripture with adroitness-and main- tain a point in defence of a party. But, in this also, you are deceiving yourselves, for the worst motives and the worst consequences belong to this theological — pedantry ; and it isa hopeless error to rest in it. Of- ten, especially in seasons of religious innovation, do the worst characters so distinguish themselves. It will be remembered, ‘that the devil was a textuary and could quote scripture with the best of them, even against our Saviour himself. And we read that the demons believe and tremble. Conceding therefore much, as we may, to a historal belief of scripture and a prompt acquaint- ance with its contents; the grand, characteristic in- quiry will be, Art thou practically good; dost thou live as one ought to live, who believes in revelation ? Are thy life and conversation correspondent “to ‘the profession thou art making? And does the conso- nance of thy behaviour to the holy rule make it mdeed apparent, thou art not that forgetful hearer, who is de- ceiving himself, but the doer of the Tr mine shall be blest in his deed. x si [or SERMON XIX. 2ii The candidate for eternity, in this busy scene, is equired to work out his salvation, by acquitting him- self, in a wide range of duties. It is the earnest, un- remitted endeavor to do the commands of our moral Governor, as revealed in the gospel, which alone ‘through the grace of God in Christ, can make us ac- cepted. This alone will render us self consistent and self approved. It is this, which constitutes our real discipleship—forms the wedding garment, by which we are furnished for the heavenly feast and made wel- come guests at the supper of the lamb. Nor may we safely calculate that piety and purity of character necessarily stand connected ; that, while at the church or the conventicle, we are at least out of hharm’s way; giving ourselves to the hearing and con- templation of the word, we are innocent, at least; are free from crimes, and of course cannot come under con- demnation. This may be viewed as the last illusion, by which the formulary is deceiving himself. Now, besides that secular life is the scene of those exercises, which fortify and purify the soul, which bring into action and discovery the sentiments and propensi- ties of the heart ; there is a criminal selfishness in de voting ourselves wholly and exclusively to the services of piety. The scripture precepts propose to teach us, how to live here, as social beings. And what, in this case, will become of our social obligations ?._ What will become of our suffering neighbor, whom we are bound in charity to relieve ; of our families who look to us for protection and support ; of the ignorant and helpless, whom we may instruct and comfort ; of ous 212 SERMON XIX, patrons, benefactors and creditors, who may stand in need of a just requital ; of our country, and in short, of society at large, to whose common stock of benefits, from which we are incessantly drawing, it behoves us to contribute something. ty Rita ince si You cannot, of the word, be understanding hearers, without seeing the importance of these obligations ;_ nor can you reffect, without a conscious feeling of them, If then, you are not instant in the performance of these solemn duties, however fervently and constantly you pray and listen and study the word, you are intrinsi- cally deficient in duty ; you are self condemned; you cannot be acquitted before God or man. You are tri- fling with you better interest; are abjuring the best portion of sublunary good, and putting at hazard your celestial happiness in the eternal state. ’, Be persuaded then to close with the apostle’s injunc- tion and no longer deceive yourselves, if, of any, such have been the misfortune. LEarnestly, honestly and diligently apply to duty, and rest not in theory or pro- fession. Of the holy word religiously dispensed, be teachable, sincere, attentive hearers. To the means of grace and moral improvement, be religiously attentive ; but rest not in means. Cultivate virtuous habits; in. troduce into life, reduce into practice, the lessons and precepts you hear and study. Giving yourselves to reading, meditation and prayer, receive the word in the love of it, not only as the delight and joy of your heart, but as a light to your feet and a lamp to your path ; that, with you, the effect of righteousness may be quietness and assurance forever; that, with you, the SERMON XIX. 213 ends of the dispensation may take effect ; that all dan- gerous illusions may be dispelled ; that your characters | may be adorned with real virtues and graces, and your |. souls may be saved in the day of the Lord. ” Now unto Him, that is able to keep you from falling - and to present you faultless before the presence of His glory with exceeding joy ; to God only wise, be ren- dered all honor and glory, dominion and power, both now and forever. * t - § ' De: See NK s 1 ‘ “ n 1 ae .. my y : OS COR Tees J ‘ . > Mee ab ay Ant tg 9 a , i ee Meeiea Pah dR ae ee gen idea Seah iste: mh ten yep Top Fl seein “Kiet dleiytis Qiltocveli. -veugtha: uate laa na DERLY: Wh iy ae mE Oe ees | a oa nate CRY! | a le on Witt anil te , di Hee ew) at a et FOO ae ces tw J Ct 68 bho -oeetherseeieins ieee AER). PUREE: ; lone ve Ret ee wd Sut i bie bee peter , mse im Tires: deuce jodhe pli sobtirtey: Pree ts pany ny RE ait PEay iis yt Dt Nf eg Keay i We af ‘i Reais 9 Caper A bre Livy Pe TS he en ile Spain id adtabey) WR Ei POSE ie ae ane aren teu ' OE! ES PUNO hyphae ait cong very 4 JORMRE Plietouwais SES eR ty bea weve Wr ne si NA Meee Shem onl Mian eer re a ene ee ee ria dealin if ae cn i‘ ; 2 gall Lis) + abies a an SERMON XX.—Jonn 4. 35. “The Father seeketh such to worship him.” IT is a subject of profound reflections, that the same trait in the human nature, which forms its crowning excellence and distinguishing glory, should also consti- tute its debasement and degradation. It is no less true than paradoxical and no less mortifying than true, that the same object, whose contemplation is the proudest distinction of the human understanding, should be that, on which the mistakes of man have been most dis- graceful to his understanding. God and religion are the object and principle, which must render man great and happy. God and religion are the object anc prin- ciple, on account of which, he has made himself mean and miserable. No other principle is so eminently cal- culated to give energy to social virtue and fill its sub- ject with great and generous sentiments, as religion. Religion notwithstanding has most powerfully operated to contract and narrow his sentiments, to petrify his so- cial affections, benumb his sensibilities, deaden his en- ergies and bury bis talents. Of every joy, which can enter the human breast, the most secure, serene and Readers acquainted with the works of James Fawcet will re- cognize his views, in some leading sentiments of this discourse ; and sometimes, his language. 216 SERMON Xx. substantial is religious joy. But religious melancholy has proved, of all depressions, the most dismal and dreadful; nor has the bosom of man ever been dis- quieted with a solicitude so fearful and tormenting, as _ that respecting the divine acceptance of his services. This strange perversion, by which the greatest good has been thus fruitful of evil, and man made the foe and destroyer of himself and his brethren, is accounted for, in his having mistaken his duties, by mistaking the . object of his worship, Nor is this representation, as some may imagine, exclusively characteristic of pagan polytheism, where divinity was disfigured by malevo- » lence, was stained with impurity, was circumscribed in _ goodness and power and even imprisoned in a statue, The numerous superstitions of Jews and christians, though in form and appearance rather more seemly and plausible, are yet found to exhibit one common fea- ture with the pagan. To the belief that the object of worship whatever it be, is capable of deriving pleasure from a servicc unconnected with the excellence and happiness of him, who renders it; that He requires and delights in our worship and adoration, for its own sake exclusively and looking to no useful end—to this deep, intrinsic error is ascribable all the noxious influence of superstitious evil, through all its diversified modes. The * heathen believed in many Gods. The Hebrew and the christian have been taught, with a sunbeam plainness to believe that God is one. The heathen supposed, the sacrifice he brought to the altar, an acceptable, soothing, grateful compliment. The christian alas, a- bundantly instructed upon the generosity — purity of e SERMON XX. a17 the divine character, has not duly avoided this error. For though he have discarded the revolting absurdities of polytheism, and though he bring not to the shrine of religion the costly, pompous, cumbrous equipage of heathen superstition ; yet if he come to the closet or the temple with his ascriptions, confessions, prostra- tions and vows, trusting they contain a quality of ac- ceptance independent of all moral regards, or separate from any influence on the heart and the life, he equally : with the grossest heathen, deforms and disgraces the divine character ; he virtually ascribes to the object of his worship a character of caprice, ostentation, vanity, dependence and weakness; he adores a chimerical De- ity—a spiritual idol, of which, not his own hands in- deed, but his fancy is the author. ~ Of this spiritual, evangelical idolatry, (to use the ex- pression) the direct tendency is to spiritual pride, to persecution, to religious melancholy, and to profligacy of manners. It makes men proud and _ intolerant. Haying given into the persuasion, that the Master of the world can be propitiated and His anger averted by ceremonial observances alone, you will come at length to assign that importance and that attention, which are due to vital, practical correction, to these observances ; and your brother, for whom Christ died, must not be left to perish. That is to-say, having once admitted, that any religious observances independently and _sep- arately considered, are acceptable to God, you natural- _ly pass on to the superior, exclusive acceptableness of some one particular mode of observaiices. Of this per- suasion, the plausible inference will be, that others ; 28 218 SERMON XX. should be brought, by wholesome coereion—by tr violence, if need be, to the adoption of that m This is the natural path and progress of se si to persecution. From the same source proceed those glooms and — horrors which darken the cheerful aspect of religion. The imagination, that one action or observance desti- tute of utility is pleasing to the Divinity, prepares the way for every kind of monkish mortification and en- thusiastic folly. Does He accept, as pleasing in His — sight, the fugitive, unfruitful meditations of your heart, or the equally unfruitful declarations of your mouth, or the prostrations of your body; why may He: not be propitiated, by other things equally uninfluential and useless ; by your abstinence from innocent pleasure ; by your total seclusion from society ; by the ‘sadness of your countenance and the heaviness of your heart? If finally you assign to any worship whatever, any value whatever, independent of its aspect on practice— its influence on the temper and the habits—you will ere long form the project of commuting with heaven for the duties of humanity, by those instances of worship. Having given into the notion that, for this devotional. succedaneum, you may safely relax a little in moral of- fices ; you will gradually steal on to the persuasion that ——a incréased devotional assiduity and punctuality will atone — for still greater violations of humanity. Thus, step by step, you will come at length to the madness of depend- — ing on a multiplicity of devotional exercises, in the to_ tal abandonment of all virtuous practice. = rete | SERMON Xx. 219 sans through deficiency of light to direct his steps, : christian has wandered into this deep and dan- maze net error and folly. The author of | our ait explicit, upon the nature of that worship: which shall find acceptance. In tenderness to our dark- ness and infirmity, especially to those less furnished for investigation, he has given an easy, obvious clue to guide our sentiments, in the use of that appropriate, significant, precious and endearing appellation, under which he represents the object of devotion. Introduc- ing, on any occasion, the Supreme Being in connec- tion with our duties, he describes Him, not as the Sov- | reign, the Ruler, the Potentate, the Master—but, as _ the Father. “The true worshippers,” says he “ shall __ worship the Father in spirit and in truth. Your heay- enly Father knoweth what things ye have need of, be- fore ye ask Him. I will pray the Father for you. After this manner therefore pray ye, our Father, who art in : heaven.” If we will understand and retain the just im- _ port of this ali significant, all amiable appellation, we shall find it of virtue and potency to disarm supersti- tion, to cast down all false worship, to raze from the mind even the faintest tinge or shade of idolatrous er- ror, and to guide and direct the honest, humble seeker to a worship pure, spiritual, enlightened and true. : _ Does not the title of parent express the most tender | 4 friendship and careful protection? Is not every good : _ father his family’s warmest friend and their generous benefactor, unceasingly intent on their good estate ; purposing their happiness in all his commands and all 220 SERMON XX. his prohibitions ?. What then does the same title, when applied to the Deity, express, but the tender, ever ac-) tive, enlightened, efficient regards of an infinite, almigh- ty Sustainer? It describes the great Author and Guar- dian of all created being expanding the wings of His — benevolence wide as the arch in heaven, over his nu- merous intelligent offspring. It represents benevolence streaming in beautiful and generous beams, from the infinite Source of existence and felicity, to every part of the embraced circle. ‘This is the just, the grand’ and sublime conception of God as our Father. id If now the author of our religion has all along con-' nected with the description and inculcation of our de- votional duties, this most august, this all attractive im~ age and sentiment; it undeniably follows, that the ten dency of any article or instance of worship to promote or to counteract human happiness and good, is, of its truth or falsehood, an unerring test. God loves His offspring of the human kind, and He has therefore es- tablished a religion to render them happy. Virtue is, of individual and of general happiness, the source or constituent. ‘The great Father of men, secure in the fullness of His own beatitude, all intent on the happi- ness of the creatures He has made, proposes utility in every injunction. He never enjoins any useless obser- vance. Virtue therefore, in its cultivation and prac- tice, constitutes the most vital and substantial, the most perfectly pure and spiritual worship. So far as they minister to this, ceremonial observances are useful, are important. Futile and delusory are all those of an op posite tendency ; nor can they be ac to a be- SERMON Xx. 221, neyolent Deity, though accompanied with the most ar- dent, enthusiastic emotion. If we have present comfort and peace in pious de- yoirs, it is, that virtue implies, requires and rewards ‘them. Ritual forms, which all nations have adopted, are instrumental to virtue through the medium of de- votion. They tend immediately to the excitement of devotional sentiments ; and these sentiments excite to the duties of life. Ultimately, they tend, by the peri- odical introduction of these sentiments, to make them settle and rest. in the breast, as a steady, vital, abiding principle of moral goodness. This, in few words, is the moral. process purposed and promoted by the in- strumentality of outward worship: and thus it proves itself legitimate and true, in the excitement, advance- ment and confirmation of virtue. You may have other views of religion and. of duty. You may choose to repose on revolving periods and occasions of penitential emotion—of gratitude, admira- tion and love. But forget not, that faith is made per- fect by works ; that personal and public good are pro- moted by actual amendment, not by penitential sorrow alone: in short, that the moral safety is effected, not merely by arresting the foot in a wrong path, but by an undeviating progress in the right. Remember also that the love of God, which constitutes the genuine principle and spirit of religion, is not a vapid, visiona- ry, inefficient sensation—is not a selfish, narrow, exclu- sive affection. It is a generous principle. It is the affection of the understanding for infinite benevolence. It is the love of a Being, who is universally merciful, * 222 SERMON XxX. benignant, faithful and just. It is finally the love of that justice, that mercy, that veracity and reetitude, whose fullness and perfection personified, constitute the moral notion of God. The love of God then identifies with the love of virtue. But the supreme love of an object implies the pursuit of that object. The sincere lover of God therefore, is he, and he only, whose ruling aim it is, to acquire His moral attributes—to be trans- formed into the divine image. This statement has all the force of analogy. Do we intend, by a lover of pleasure, a lover of wealth, of power, or of knowledge ; do we intend, a lazy declaimer on the advantages of op- ulence, power, science and pleasurable gratifications? No. 'Wemean an active, industrious, persevering can- didate for these advantages. By the same rule, we do not understand, by a lover of God, a person who extols the divine goodness, without wishing to possess it ; who at revolving periods, with adapted circumstance of place ~ and ceremony, formally professes to love and reverence the Deity, while he neglects to copy the imitable attri- butes, which constitute Him an object of love. But, by a lover of God, the rational worshipper will under- stand, a sincere imitator of the character he loves; a benevolent, generous, merciful, temperate and just man ; a man, who exercises the equity, he worships—who practices the benevolence, he praises—who cherishes the compassion, he invokes—speaks the truth, he adores—and who labers to conform himself to that spotless perfection and holiness, before which, he throws himself prostrate. " SERMON XX. 225 So let us conform ourselves to the divine model, and so let us adorn the doctrine we profess. Let us not profess to love God, while in works we deny Him. In _ the entire dedication of ourselves to God and goodness, Jet us practically shew that we know what we worship. Subjects of a moral government, which has made our duty our happiness, let us pursue our happiness in the practice of our duty. Keeping ourselves in the love of God, mindful of our filial relation to a Being, who hath regarded us with a love, which passeth knowledge, let us cultivate sentiments of duty ; let us cherish and exercise those fraternal charities, which this relation in- yolves. Let us seek to be holy as God is holy, pure as He is pure, perfect according to our measure, as He is perfect. And the present rewards of virtue here, will be an earnest of celestial felicity hereafter. Linetina iby fy fas) Wseoad i 9 rood 4 0 ati ine ‘oer vii chy Bah ih whic eheed aie enisabighy vf 1 ] Prtitch ¢ Meeks val ware peed a PUNY EE: Be WET ic tath a8 te ; ake RM BIOL MAD vowtey m Py see: Habpe voles ep ‘ ont ks ci: eh hic eae Pi nae diabenet ot anecine settee dp sates neleke it hb sell tly -geebetyan OB Nat ata Ma vio. bk ih ar eek oe a cee 1 ogy amar wd abpoe whoring ee ee ees risdlad Honaioy bieivi, OO pep ae TEED J oath Stead thet, 20: 2A POND OR a eRe tiene pide eying tient FEC “ole evn oh: Sinisa Sageart: Sect gucepery ned Re: tbe tages ha sinc nan yA. Naha Hie ui Catt. vppont Sh vy DRONE ENE fh} toes tae beaded praise ox’ ob iw — De ihe ene CHES shodelw K 4" gost abd ra cus Tne eheacg.** tine sence | Antes oti cmobrst dud.” ened ‘ny tivo: det. boelaet od arate coh Sn end aves’ Wo gobeeraR wiht peal “syrens:: e wie vibe ent Ne iD SERMON XXI.—2 Toworsery 1. 10. « Who hath abolished death and brought life and immortality to light, through the gospel.” “JT will ever be a mark of a noble mind amidst the rival systems of religion and philosophy, which will di- vide the world, to glory in giving preference to those, which assert the dignity and sustain the sublime views of the human nature. A generous spirit will then triumph in the profession of that religion, which has brought life and immortality to light ; a religion, whose entire fab- ric is reared on this corner stone;” and which labors by every motive, by which every faculty of the soul ean be touched, to inspire its undoubting belief. Just- ly may he put the truth and excellency of his religion on this single issue, that it gives the most satisfactory _ evidence of a doctrine so interesting and important. “« Here,” says he, “‘ will I hold.” Nosubtle disputings shall beguile me of my most precious hope and my richest reward. Nor will I be persuaded that that re- ligion came not from heaven, which carries all our views thither ; which not only “‘ points out an hereafter and intimates eternity to man,”’ but tenders a sure earn- . est and pledge that we shall be raised to inherit that eternity, by the resurrection of Jesus Christ. That Je- sus Christ did attest his divinity by rising from the 29 226 SERMON XXI. dead, and that he rose to give an earnest of our resur- rection and future immortality, are doctrines of the gos- pel, which constitute the basis of our evangelical hopes. For now is Christ risen from the dead. Andif we be- lieve that Christ died and rose again, even so also them that sleep in Jesus, will God bring with him. By a- bolishing death and bringing life and immortality to light, the Son of God rescued a race of beings, over whom the grim tyrant had long held his sceptre. Sent down from heaven, to open before us the portals of life, which sin had shut against us, he vanquished the king of terrors and set his captives free. By raising him- self from the dead, he achieved the victory over the great victor of mankind, and in the name of us all, took possession of immortality. In this manner, he has giv- en a sensible demonstration of the power, and pledge of the intention, of the Father of our spirits, concern- ing our life hereafter; has piaced its evidence ina light adapted to all capacities; has confirmed and rectified the hopes of nature and the decisions of reason, giving to the doctrine that certainty, which the light of nature « could never attain. ; In order to verify this important sentiment and awak- en a sense of the obligations we owe for the light of the gospel, to the blessed Creator and Redeemer, let us survey the condition of the human kind, while devoid of this divine irradiation. Let us examine, a little, the foundation, on which the doctrine. rested before the christian era. ly The considerations most forcibly urged by the an- cient sages were drawn from the souls indivisible, un- my SERMON XXI. aay ec ed, immaterial nature. All matter is evi- dently compounded. Every part or parcel of it is an ‘endless combination of substances unavoidably subject ‘to disunion, separation, of course to dissolution. But ‘that the soul is not thus compounded, they saw, from “all its perceptions and all its operations ; from its innate activity and self motion ; from the powers of thought, reflection and design; from its capacity of compre- hending, retaining and anticipating things past, present and future. Hence they inferred, that it contained not within itself the principles of dissolution, and therefore, was immortal and divine. But to this conclusion, an objection would suggest itself under the principles of rational philosophy. When it was considered that thinking depends on the body, especially the brain and nerves ; a fearful suspi- cion arose, that the destruction of this thinking machine involves the cessation of thought. The influence of bodily disorders on the mind, and sensible decay of the powers of the mind by age, apparently favored the same ‘conclusion. The soul, they would assert, is continu- ally obnoxious to suffering. Suffering implies disor- der. And, whatever can be disordered. may die. Consequently, the soul is obnoxious to death. The appalling spectacle also of an expiring victim obtruded on every sense the same discouraging report—giving the lie, at onee, to each specious conjecture. That king of terrors, even under his mildest form, appeared in the array of an unsparing destroyer—as the utter extine- tion of being, in execution of that sentence, in the day thou eatest thereof, thou shalt surely die. 228 SERMON XXL Another argument was deriyed from. the. self, con- scious powers of the mind ; from our love of Jife and — abhorrence of death, our desire of immortality, our thirst after knowledge and our ever growing capacity. of intellectual i improvement. ean eae ofl But these internal considerations were but feeble and partial in their persuasive force and. their practical in- fluence, Swarms of disputants arose, who opposed. to the ambitious views and high pretensions of man, his. meanness and his misery.. Were the noble capacities of the soul displayed in. proof of man’s dignity and. du- ration? “They pronounced him endued_ with just that pittance of reason, which made him sensible of its. weakness and disobedient to its authority.” . And when: they considered the small extent of the human. under. standing, in its most improved state ; that the accutest philosopher is puzzled with the smallest particle of dust under his feet, and totally ignorant of that world of spir- its, for which, in case of an hereafter he is a candidate ; 164 when they considered also our connection with cuales real beings, our attachment to sensual gratifications, as also the narrowness of our locomotive powers, in on we are surpassed by many inferior animals ;. when they considered also the manner and occasion of our intro- duction into life, with the multiplied abortions and. pre- mature deaths ; these combined considerations must | have exhibited an embarrassing discord in the human nature, which caceeninegy represt the sense of its igh destination. The soul’s future existence was further argued from our sense of deep rooted friendship ; from the strength SERMON XXi. 229 of our benevolent affections, which knit ‘ani in those sacred ties, that adorn, dignify and felicitate life : and which are nourished by our most original, tena- é cious principles. These are ligaments too strong for “Beings of yesterday and no tomorrow.” If this fleeting state, where our days are only an handbreath, and our life vanisheth as a vapour—if this be the whole of us; how shall we account for these principles and these provisions? How are we required by the im- pulses of nature and the precepts of virtue to form such cordial confederacies—to build up the fairest and firm- est friendships, whose foundations are in the dust ? And when death dissolves the tie and sunders the clos- est connection, what shall: assuage the anguish of dis- appointment and the poignancy of grief, but the ex- pectance of a reunion in a higher state, never more to suffer the pang of separation. “‘ Thus friendship pleads the cause of immortality.” This however is logic of the heart rather than of the head. Coolly and dispassion- ately weighed, it rather purports our earnest desire, our longing after immortality, than its decisive satisfactory proof. Our kind affections, with our presages of fu- turity are sources of exquisite enjoyment, for the pres- ent, even supposing death to shut the drama. When moreover it is considered that the pleasures of knowl- edge and intellectual improvement flow from con- sciousness of personal acquisition, might not despond- ing, beclouded reason assign the final causes of those affections and this faculty, without looking beyond the ' present scene ? 230 SERMON XXI. 4 To these natural arguments, the sages of ‘antiquity i added a moral one, from the apparent disorders of — God’s present moral government. ‘The unequal dis- — tributions of providence here, apparently required an hereafter, for the adjustment of these inequalites. This consideration, revelation apart, forms undoubtedly ‘the most weighty of all arguments. But ‘its principal — weight is rested on those just apprehensions of God ; and of providence, which heathen philosophy had not _ attained. Of this most conducive argument, revela- tion alone has taught the proper use and application. By different sectaries, it was confronted with objections . which found more proselytes than the argument itself. The stoic asserted that virtue is happiness and that vice is misery ; that a conscious approbation or remorse ever attendant on merit or demerit, rewarded the one and punished the other; and therefore that the present moral system, notwithstanding some unaccountable ap- pearances, was perfect. Others admitted the premises, but instead of inferring the just conclusion, “ levelle d their force against the principle, on which they rested.” Often beholding vice enthroned and virtue in indi- gence ; virtue itself oft exposing its adherents to pains and sufferings; and vice the very instrument of eleva- tion and success ; they denied, at once, the goodness of the moral Governor. Such a world, they: said, could not come from the hands of a benevolent God. “Nor would the thunder sleep idle in His hand, for a mo- ' ment, did goodness rule the ball. 1 But even those who Lamia the worthiest senti- J ments of Deity and His government inferred rather, SERMON XXI. 132 from this, consideration, a perpetually variable, succes- sive existence, than a permanent, unchangable immor- rina ees that ridiculous, revolting doctrine of the Seyptians, which found its way into Greece and thence ap Judea; ; that the soul, after the destruction of the body, passes into the body of an animal ; and after trans- migrating the bodies of various animals, for three thou- sand years, enters again into that of a man. What strange, perversive, mischievous use of a most sublime and salutary principle! Even that dark, sinestrous pol- icy of the Grecian and Roman sage, which sometimes destined to the regions of the immortals, men of re- nowned abilities and sublime virtues—how inferior to that divine, evangelical system, which has expanded the gate of heaven to the whole human race, as the object of their ambition and the reward of their virtue ; “« which, by establishing a universal, eternal, unaltera- ble state of things, oa the strictest principles of equity, respecting every man’s moral and religious behaviour, elucidates at once the dark scenes of providence and vindicates the ways of God to man !” Thus, are we indebted to the gospel alone for the decisive, satisfactory evidence and salutary, practical influence of this all momentous doctrine. There, it is founded on the only principle, which can support the weight, with which itis encumbered, the will of God. There, it is published, enforced and _ illustrated in al- most every page. Did the sages of antiquity puzzle themselves and confound the vulgar with intricate dis- cussions upon the nature of the soul ? Revelation hath shewn us a more excellent way, a better method of 252 SERMON XXI. reasoning. Revelation hath taught us, that God will- eth our immortality ; that, from God proceeded the souls of men ; by Him are sustained; and from Him alone, independent of their essential nature, must in- quire their destiny. He only hath life in Himself. And He can dispense and preserve it to whom He will. ‘His power ‘gave natare birth. His will is nature’s law. His providence sustains the world. And He can blot from existence the souls He has made, or preserve them for- ever. That human creatures shall survive the shock of death and exist and exert their faculties forever, the great Source and Arbiter of life has promised, in the gospel of Jesus Christ. ‘Thus, while the reasoner of this world proudly challenges immortality as the privi- lege of his nature; the christian, on truer principles of philosophy as well as religion, reccives it in ‘seriptire, as the gift of God.” 63 Did reason oppose to the sentiment of excellence 'i in man, his meanness and misery and guilt? Revelation has furnished a principle, in the degradation of his tfa- ture, by which his misery conspires with his greatness to prove him immortal. While the scriptures pro- nounce man’s present state degenerate and fallen from its primeval dignity, an incitement is presented, in the sense of his degradation, to seek and aspire to glory and honor and immortality, in the re-establishment of those high prerogatives, which, though forfeited, are not irre- trievable. ‘Thus instructed, the tenant of clay contem- plates the present frame of his being, as the actual ruins of an incomparably magnificent structure capable of re-edification and restoration to its original symme- try and glory. f 1 SERMON XXI. 238 Finally, did the present disorders of God’s moral goverment create a distrust of that divine goodness, on which, men sought to erect their future hopes ; rev- elation has at once unraveled the knot, by pronouncing the present state probationary for a future; assigning these disorders as the field and apparatus of our proba- tion and discipline, in the exercise of our faculties, our faith and our virtue. Thus, all the arguments, for the soul’s immortality, adduced by reason, are illustrated and improved by the doctrines of the gospel ; while that gospel has.exhibited a sensible demonstration of the power and will of God concerning it, which has placed its evidence beyond all dispute. But the gospel has not only ascertained a future ex- istence ; it has given solidity and importance to the be- lief by communicating some circumstances, of which, natural light gave even no intimation. Such are the resurrection of the body and the coming of Christ to judge mankind according to their works ; when human nature will appear in all its dignity and glory, divested of the gross principles of matter, purified from all pol- luted mixtures and clothed with immortal youth and vigor. Great indeed was the opposition to this doctrine, great the contempt of it, when first announced. among those, who had challenged the exclusive claim to wis- dom, discrimination and learning. Nor was this less _ owing to misconceptions of the doctrine itself, than to misguided, pertinacious attachment to opposite systems. By what laws of motion and mechanism, they demand. 30 234 SERMON XXI. ed, could the body, after dissolution, be reunited to the soul; and how could a natural, corruptible body be made to inherit incorruption. But avhen a creative power in God, as taught in scripture, is rightly appre- hended, every difficulty of .this sort vanishes. Sure, the same power, that reared the building at first, can reassemble the scattered parts and place them as they were. Sure, the same divine Artificer, who put to- eether the frail machine, can restore it, correct its im- perfections, and give it a strength and beauty and pro- portion, which, under His inftuence, shall never more fall into disorder; and by making it a pure, spiritual body, adapt it to a glorified immortal state. This evangelic notion of a resurrection, saint Paul announces to the Corinthians, in strains that far surpass the most animated eloquence of Greece or Rome. “ Behold,” says he, “I shew you a mystery. We shall not all sleep ; but we shall be changed, in a moment, in the twinkling of a eye, at the last trump. For the trumpet shall sound ; and the dead shall be raised incorruptible ; and we shall be changed. For this corruptible must put on incorruption ; and this mortal must put on im- mortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immor- tality, then shall be brought to pass the saying that is written, death is swallowed up in victory.” Who, that has canvassed the momentous subject, can read this and-the like passages, without immediately placing in speaking contrast, the sentiment of immor- tality, in the minds of established christians and of wa- vering, doubting pagans ? he SERMON XXI. 285 Brutus, a man of rigid, stoical virtue, was, as one justly observes by the principles of his sect, an assert- er of this doctrine. This man, finding that all was lost, in the political cause he had espoused, betrayed, in his last moments, the instability of his faith and the impie- ty and impatience of his spirit, in this declaration ; that he had worshipped virtue, as the supreme good, but Sound it an idol and a name. Hear now the language of the great apostle, when struggling with misfortune! ‘‘ We are troubled,” says he, “on every side, but not distressed ; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed ; knowing that He, who raised up the Lord Jesus, shall raise up us also by Jesus Christ. For our light affliction, which is but for a mo- ment, worketh for usa far more exceeding and eternal weight of glory.” Compare the sentiments even of Socrates himself with those of the same divine apostle. “TI have great hope,” says that excellent heathen to his judges, “ that this sentence of condemnation may be to my advan- tage. For, either; in death, all our sensations are ex- tinct ; and then it is like the repose of a quiet and easy sleep, without dreams ; or else, it is a migration to an- other state, whither those are already gone, who are departed out this life. And if so, is it nothing, think ye, to talk with Orpheus and Museus and Homer and Hesiod? Icould die many times, for the delightful - enjoyment of such conversation.” Attend now to the sublime conceptions of the apos- tle of Christ. 256 SERMON XXE. “Ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an in- numerable company of angels, to the general assembly and church of the first born which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new testament.” 1 What elevation of sentiment! What confidence ! What lively anticipation of heaven itself ! The contrast will appear yet stronger, if we compare his language, when standing on the verge of eternity, with the most established heathens, in the same situa- tion. He does not say, as Cyrus to his children, “I know not how to persuade myself, that the soul lives in this mortal body and ceases to be when the body expires, I am rather inclined to think, it acquires, af- ter death, new penetration and purity.” He does not say as Socrates to his Judges, ‘‘ And now we are going, I, to suffer death and ye, to enjoy life. Which is best, the immortal Gods only know.” He does not say as Cicero, “I pretend not that what I affirm, is as infalli- ble as the Pythian oracle. I speak only by conjec- ture.” Confident of the truth of that religion, on which he has rested all his hopes, animated with the prospect of the glory, that awaits him, he thus pro- nounces, ‘‘ The time of my departure is at hand. I have fought a good fight ; I have finished my course ; I have kept the faith. Henceforth, there is laid up for me acrown of righteousness, which the Lord, the righteous Judge shall give me at that day; and not to me only, but unto all them, that love his appearing.” * ' } SERMON XXI. 987 Such was the confidence, the satisfaction, the holy joy, which the principles of religion inspired in the breast of this holy apostle. And such are the consola- tions, which christianity offers, in that trying exigency, that serious moment, to every disciple of Jesus. God grant, we may all be enabled to imbibe these princi- ples, that so we may enjoy these consolations, through Jesus Christ; to whom be glory in the churches, world without end. tM Yn | a “¢ i WA) NAR i ayawade % | ' en Meet Ht \ Maun ip rf po Mg AT y ' tt t \y gtr iia ; A is Ra ‘ by, a) . : , POHL EL PORE Rey Pa he Had Eiht? a PLR eon. a : Sty fet FOE LS yt pi busy Hila We. sea yite y pep Sy blts . : « - < 1 4 , + as SERMON XXII.—1 Tuerssatonrans 5. 17. “‘ Pray without ceasing.” IN order to realize the benefits of devotion private and domestic, we must have been accustomed to the duty itself. In order to feel the obligation of the duty, we have only to consider our own relations, condition and character. The religious propensity is character- istic of man; and the first indication of a disciple is, that he prayeth. To prayer we are conducted by our dependencies and weaknesses, our infirmities and mis- eries, our nature, situation, origin and wants. In all these we are instructed, that prayer is a necessary, is a primary, indispensable duty ofa christian. Composed ourselves of so many weaknesses and surrounded with temptations on every side; on the point, every moment, of being corrupted and led astray by the objects of vanity, the illusions of the senses and the force of example; a prey continually to the tyranny of our inclinations, the dominion of our flesh, the inequali- ties of our reason and the caprices and eternal varia- tions of our imagination and temper ; by every situation and state of fortune endangered and seduced ; depressed This Sermon is indebted, for some of its sentiments, to a trans- lation made by the auther of this volume many years since fi the French of Massillon. ak eg! 240 3 SERMON XX. and exasperated by adversity, elated and enervated prosperity ; by knowledge inflated and excited to ie by ignorance debased and led into error; under all these dangers, temptations and perils, what refuge or resource could we have, but in prayer? What hope of salva- tion could still be remaining to man, if from the bot- tom of his wretchedness, he had it not in his power, to supplicate and propitiate the Author of his being; to prevail that the Father of lights and God of all comfort may come to his aid, to put a check upon his passions, to clear up his errors, sustain his weakness, fortify him in temptations and save him from his backslidings ? To what then shall it be ascribed, that an exercise so consentaneous with the condition and state of man ; which not only forms his first duty, but constitutes his sole resource and his greatest consolation, should be sO. much and so generally neglected? The cause can be seen, it is believed, in two pretexts only. The neg lect must arise either from a supposed ignorance of the manner of performing the duty; or from an insensibil- ity to the consolations, that flow from it. It must be either that we know not how to pray, or that we do not love to pray. But in order to destroy the first of these illusions, (and by destroying the first, the other will vanish of course,) let it be considered, that prayer has no difficulties and of course no repugnances ; ; that those persons, who conceive of it as a difficult, incom. prehensible art and who complain that they have no — words, with which to address their Maker, are exceed-_ ingly mistaken in the idea they form of the duty. — It is, as it were, an instinctive, spontaneous affection ani + el SERMON XXII. 241 movement. It is not so much an exertion of the mind, an arrangement of the ideas, a profound knowl- edge of the mysteries and counsels of God, as a sim- ple emotion of -the heart. It is a lamentation of the soul deeply affected at sight of its own indigence, im- potence, dependence and demerit; with an humble ex- pression of confidence in the Father of mercies and God of all grace, for relief, succor and deliverance, It is an engagement and exercise, which requires and supposes neither rare illumination, nor superior knowl- edge, nor a mind uncommonly cultivated and refined. It supposes only the encouragement of faith, the sin- cerity of contrition, and a fervent, earnest desire of de- liverance from its temptations and its wretchedness. To conceive of prayer as a secret or a science to be learnt from men ; or an art or private method, for the knowledge of whose precepts, recourse must be had to skilful instructors, were a great mistake. It isa du- ty, on which we are all born instructed. In our hearts alone, the rules of this divine science are written, and - the spirit of God is the sole master to teach it. In or- der that the most simple and illiterate may have utter ance in prayer, it is necessary only that he be penetrat- ed with the greatness of God, struck with the terror of His judgments, and touched with His infinite mercies; that he be sensible of his own condition, relations and better interests : that he know how to humble himself before the Maker and Preserver of men, acknowledg- ing, in simplicity of heart, His goodness and greatness, adoring the orders of His providence, being sensible before Him of self depravity and corruption, and with 31 242 SERMON XXII. a fervent faith beseeching Him to change, to deliver and to save him. Better instructed in prayer is a soul thus disposed and affected, than all the prayerless teachers themselves. With the prophet he may say, “I have more understanding, than all my teachers.” — Did the exercise of this duty require those lel: lous graces and miraculous gifts, which only a few privileged favorites dare challenge, the world at large might neglect it without peril and without reproach. Were it requisite, in order to pray, to rise to those sub- limities of conception and-feeling, to which some of the religious have professed themselves exalted ; were it necessary to be wrapt in ecstacy, and like Paul, transported into the view and audience of the ineffable secrets of Heaven; or like Moses on the hely.moun- tain, to be placed on a cloud of glory, and, face to face, to see the unseen, invisible God ; if, in other words, it were necessary to have attained that intimate union with the object of devotion, in which, the-soul, aban- doning the body, and forgetting its members, which are still upon the earth, is fixed and absorbed in the contemplation of the wonders and the grandeurs of Je- hovah ; if, I say, it were necessary, in order to pray, to be favored with these strange and extraordinary gifts of the Holy Ghost; it would be vain to endeavor to ex- cite you to the sublime duty. Like those novices in religion, of whom Paul makes mention, you might aver, that far from possessirfg these gifts, you even know not the spirit that communicates them. But prayer is not thus mystical, exclusive, and of partial grace and gift. It is not a special vouchsafemert, a virtue of perfection SERMON XXII. 248 solely, accorded to none but certain pure and holy souls. Itis acommon duty imposed on every believer. It is, like charity, an indispensable virtue ; requisite to the perfect as to the imperfect; within the reach of the unlearned as well as the learned ; commanded to the simple equally as to minds most enlightened and exalt- ed. It is the virtue of all men, the science of every believer, the perfection of every creature. Whoever has a heart and is capable of loving the Author of his being; whoever has a reason, which can know the nothingness of the creature, and the greatness of the | Creator, must know how to adore the invisible, eter- nal Jehovah ; to render Him thanksgiving and have re- course to Him ; to appease Him when offended, to call upon Him when turned away, to thank Him when fa- vorable, to humble himself before Him, to lay before Him his wants and intreat His countenance, guidance and protection. Nor have we, in the instructions of Jesus Christ, a model and a rule of prayer above the capacity of all, except a few sanctified, privileged favorites. He does not, to raise and inflame their devotions, unfold to his disciples the height, the sublimity, the depth of the mysteries of God. He only informs them, that in or- der to pray, it is necessary to consider God as a tender, bountiful and provident Father ; addressing themselves to Him with a respectful familiarity and with a confi- | dence blended with fear and love: to speak to Him _ the language of our weakness and of our wretchedness ; borrowing no expressions but from the heart: to lay our wants before Him and implore His aid.: to wish and 244 SERMON XXII. intercede that His reign be established in all hearts;” : that His will be done, as in heaven, so in earth; that sinners return to the paths of righteousness; that be- lievers attain the knowledge of the truth ; that He for- give us our sins, preserve us from temptations, assist - our weakness, deliver us from our miseries and make - us virtuous, holy and happy. whe The impression of our wants and miseries alone can-- not fail, it should seem, to instruct us in this simple duty. Suitably affected with our necessities and weak-- nesses, and duly occupied with desire of deliverance from them, we could not want a model, by which to supplicate the Eternal. Least of all, could we be dis- trest for utterance in prayer. Our evils alone would speak. Our heart would instinctively and irresistably break forth in holy effusions. For surely it is not nec- essary to instruct a sick person in the manner of in- treating relief, or a famishing man to solicit food. Is an unfortunate cast away, beaten with the tempest and on the point of perishing, at loss how to implore as- sistance ? Does not the urgent necessity alone amply furnish expressions ? Has a suffering heart occasion for any master to teach it to complain? In the sole sense of our evils, do we not find those persuasive emotions, that animated eloquence, those pressing and moving remonstrances, which availingly solicit their cure? It is from the moral sloth and slumber, the darkness and depravity induced by sin, that we want utterance in prayer and are insensible to the consolations of prayer. Had we the same sensibility to the wants of our souls as we have to those of the body ; did our everlasting SERMON XXII. j 245, ! salvation interest us equally as we are interested for a mundane possession, or a weak and perishable health 5, could we thoroughly dissipate that moral blindness, through which we follow things temporal, before the, things eternal ; we should no longer be unskilled in the art of prayer. We should pray without ceasing. We should never complain, that we had nothing to say in présence of a God, of whom we have so much to ask, We rather should complain, that in the infinitude of our wants, our miseries, our passions, temptations and trials, we knew not where to begin. And aban- doning the attempt to present before our Maker the endless detail of our weaknesses and desires, we should present our heart wholly to Him. We should leave our necessities to speak for us; and like David, when recollecting his repeated relapses, we should say, «Lord, I am troubled; I am bowed down greatly. I go mourning all the day long. Asa heavy burden, mine iniquities are gone over my head. My heart pant- eth; my strength faileth me. Forsake me not O Lord ; Be not far from me, Make haste to help me, O Lord, my salvation.” Thus expressive the compunctive silence of our guilt, indigence and dependence. And shall gratitude and love have nothing to utter? Shall the presence of an Almighty Preserver, who wonderfully careth for you—of a guardian friend, who keepeth you as the apple of an eye, awaken nothing ingenuous and tender ? Shall not the sense of our obligations and benefits burst . eloquent from the heart? Can we approach, an all boeunteous Benefactor, who notwithstanding our demer- 246 | | SERMON XXIL it and crimes, is daily loading us with benefits, and ; crowning us with loving kindness and tender mercy; and have no thankful remembrances or pious ascrip- tions? Shall not the patience, the forbearance, the mu- nificent provisions and life giving designs of our mer- ciful Lord, God, arouse us from our moral, slumber, our coldness, wanderings, disgusts. and infidelities, and make us. vocal in adoration, gratitude and praise ?. Did we love God and did we estimate His favor as we ought; could we establish regularity in our hearts and substi~ tute God there in place of the world, our heart would no longer be a stranger before God; nor should we want words with which to address Him. A supreme object and interest would engage, would collect, would inspire us. Prayer is the language, as of compunction, so also of love. No longer enchained to the world and its vain follies—exempt from earthly affections, iniqui- tous attachments and criminal habits, we should be presently penetrated with heavenly sensibilities ; we should have freedom, consolation and comfort in pray- er; we should experience that overflowing of heart, that sweet confidence, that holy, delightful and free in- tercourse, which a conscience pure and yoid of offence cannot fail to inspire. If we were sufficient for our own happiness, we might cast off fear and restrain prayer. If we were ‘holy and without spot, adoration and thanksgiving might constitute all our prayer, We are indigent and depen- dent, and God alone can sustain and save us. We are guilty, and the divine compassion alone ean restore us. SERMON XXII. 947 In the negleet of prayer therefore you resist accumula- ted motives of duty and interest; you combat an in- stinctive dictate; you abandon your best resource. Prayer is the soother of your sorrows, the alleviator of your burdens, the light of your darkness, the spirit and ‘Support of your expectations, prospects and hopes. If you pray not, you are in dereliction and wo, for happi- ness hath forsaken you. If you pray not, you are in reprobation, for the spirit is departed and you are alien- ated from God. Gifts and graces are accorded only to prayer. ‘He will give His holy spirit to them that ask Him.” He will be found of them, that seek Him. He will open the eternal beatific mansions to them that wait and watch without weariness. Be instant and constant then in this sacred‘ duty. “ Pray without ceasing.” Keep God ever before your eyes. Stand in awe and sin not. And He, who hear- eth the prayer of the humble, shall establish you in ho- liness and bring you to happiness. Now unto Him that is able to keep you from falling and to present you faultless before the presence of His glory with exceeding joy ; to God only wise, be honor and glory, dominion and power, both now and forever. i ie 4 ’ Ke) ae ig. 0 7 - re at) ha Bi Sr at ‘ti ‘ , 3 ‘ . 4 \ p’ * Poy ee SP rhs 2 r ba" - 5 rf 4 Ul Leh: RS aie! ‘* wo see ¢ ¥. ie Re - ayy, ti PH. TUM re hi SERMON XXIII.—Psaru 42. 5. *¢ Why art thou cast down, O my soul ? and why art thou disqui- eted within me ?” THIS passage, as to its special occasion and its im- port, has been variously construed. Of dejection and disquietude the causes and occasions are numerous, whether we consider the situation of the psalmist, or human life in general. ‘The passage has more gener- ally been referred to religious dejection or melancholy. Religion, which has consolations for all, is not always received- in a manner consolatory and comforting. There are, who find so little delight and satisfaction in its ways—are affected with so much positive regret and disquietude, that it becomes an important article of pastoral duty, if possible, to remove their scruples and scatter their glooms. Some are dejected and melancholy because they are dissatisfied as to the motives of their moral duties and devotional services. They have not polluted their consciences with scandalous crimes; they have kept themselves, in good measure, from the pollutions of the world; and they have been generally observant of the duties of humanity and piety. But they are op- pressed with suspicions and fears, lest these attentions and observances have been from a motive sinister, sel- 32 29° SERMON XXIL fish, and such as God will reject. In short, that they have been actuated by fear of punishment, rather than love to God and goodness. : To persons of this description, we would say : Ie : you have not the highest cause of exultation and tri- umph, neither have you reason to despair or be cast down. The religious service, which is most perfect, angelic and grateful to God is certainly that, which has love for its principle : but still, ru ar obedience, which arises from FEAR, is infinitely preferable to direct op- pugnation or lethargic indifference. This passion.is of the proper character of man. It is of God’s implanting in the constitution ; and the terrors of the Lord are its proper object. ‘The laws and precepts, prescribed in scripture, are enforced, as well by threatenings to ex- cite our fears, as by promises to engage our loye. Life and death are set before men, that the fear of death may make them choose life ; and that, fleeing from the wrath to come, they may ayail themselves of the mercies of God unto eternal salvation. ‘That these fears HAVE taken operation, so as to govern your life, is a proof that you are not dead in trespasses and sins. And the very circumstance of your doubts and dejec- tions is a hopeful symptom, that you will rise and pro- gress to better views, better principles, and better en- joyments. Nay, you ought, in this very instance, to be touched at once with an incitement to mount up onthe pinions of holy love. If you find so barren of comfort the fears, that possess you—so void of consolation their fruits in the life ; you ought then to look for gen- uine religion in something more lucid and peaceful. SERMON XXIII. 251 You ought then to contemplate in religion, pure and undefiled, a delightful flow and expansion of generous and holy affections and joys, whose native source must be too abundant in goodness to reject even the offering of your fears. But we will consider your case under a different as- pect, and look to other causes of dejection and disqui- etude. You, perhaps, are distressed and dejected on account of your lukewarmness in devotion. You find, in the closet and in the church, a coldness—a deadness and indifference upon your spirits ; and, not experienc- ing that fervor and zeal and engagedness in the ser- vice of God, which you think are requisite to gain ac- ceptance, you suspect yourself in a state of reproba- tion; and youare tempted to discard religion, and to restrain prayer as an unprofitable thing. To this I would say: If your insensibility and spir- itual languors proceed from inattention and voluntaay self diversion, you are partaking of the natural fruit and just punishment of your neglect and error. You, in this thing, are very deeply faulty, and strangely want- ing to yourself. And it imports you to seek the res- toration of your quietude and peace, by seriously re- flecting on the motives, which should engage you to serve God with singleness of heart, with sincerity, with holy zeal, with undivided attention—and without the interruptions and distractions of vain thoughts and car- nal affections. But if you have wot been thus wanting in religious attentions—if you have endeavoured to come to the de- votions of the chnrch and the closet with proper views 252 SERMON XXIII. and affections, and yet cannot surmount your insemsi« bility .and coldness; then consider, if you will, that ay great variety obtains among mankind, as to tenderness” of nature, quickness of sense, or susceptibility of im- prcssion—and that the different degrees of affection and fervor, which persons feel in devotion, often depend on - temper and constitution. But will God reject the so- ber, reasonable sacrifice of the cool, phlegmatic person, because he cannot rise to the heat and vehemence of . the passionate and quickspirited ? He, who knoweth — whereof you are made, will measure the merit of your. services, not by the ardor of your constitution, but by. the sincerity of your mind. And since the miwp, and not the animal economy, is the seat and principle of virtue and excellence, it may be expected that a service of mind will find acceptance—that they, who render worship to God on rational motives, will be regarded as acting on the most sublime principle, although they feel less than others of the raptures and ecstacies of piety. But I am disposed, after all, to believe that your me- lancholy rather proceeds from what you observe, or FANCY you observe in others, than from what you ex- perience in yourself. You have witnessed, in some of the religious, in the progress of what they call awak- ening and conversion, a tone and movement of reli- gious affection much higher than what you find it possi- ble to rise to —the utmost extremes of desperation and triumph—at one hour, the horrors and throes of self- condemnation and misery—and anon, the raptures and ecstacies of spiritual exultation and joy. And you learn from their mouth, in language savoring less of modest SERMON XXIII. 955 piety than of presumptuous pride, that you must pass through the same agitations and tortures and ecstacies ; must feelas ruzy feel—must experience what they ex- perience—must see and know according to their mea- sure of light and knowledge—or you cannot obtain sal- yation. And finding it impossible thus to feel and thus to conceive, you sink down into sadness and melancholy. But Lwould take leave, with diffidence, to suggest a scruple or two on the justness of this unfortunate con: clusion. In the first place, it is doubted whether you are CAPABLE Of feeling as these persons feel : and—it is doubted whether you ovcur to feel as they feel. Have you the same natural propensities with them ? Have you the same warmth of constitution? Is your animal system equally ardent and inflammable? Have your means of information been of the same stinted measure ? Have you lived their lives—formed their habits—and has your conscience received the same wounds and violations? Not to mention, that there is much infuriate zeal, which is not according to know- ledge ; not to mention that there are many imposing pretences to piety, which are hypocritical; not to en- large on these things, we would premise, that the same ardent animal temperament, which betrays persons into debauchery, intemperance, maliciousness, and every vice, which tends to darken the understanding and de- prave the heart, renders them the subjects of these spiritual heats and extravagances. — Nor would we question but these animal distur: bances are sometimes connected with real convictions, which lead to a happy revolution of character ; for 254 SERMON XXIII. which they have abundant reason of thankfulness »to Him; from whom every good gift cometh down.— There is often however, in these subjects of real con- gratulation, something to lament and deplore. In sub- jects of spiritual progress, every appearance of spiritual pride is mortifying. It is a sorry spectacle indeed when those, who have recently been washed from their pol- lutions, and who are bound, by every consideration, to humility, watchfulness, and self distrust, become in- quisitors upon the conduct and sentiments of their bet- ters; and presume to address such, as have not run to the same excess of riot, in the language of rebuke and reproach. If you regard this conduct as you certainly ought, it will not browbeat you into melancholy—lIt will excite your pity, and awaken your pious regrets. » That every passionate devotee is marked by these unfavorable circumstances, we would not suppose. Nor would we, in the smallest degree, undervalue or discredit those sensible, sudden conversions, which without doubt are sometimes lasting and happy. . In- stead of doubting or denying these merciful dispensa- tions, we would rejoice in every instance, in which ir- . religion and immorality are remarkably arrested. We would congratulate every subject of providential escape from the snares of infidelity and sin. We would bless God for every instance, in which remarkable providen- ces, impressive discourses, religious books, touching expressions and sentences, or any affecting incidents of life, have been the means of awakening the careless and converting the wicked from the error of their ways. A sudden and solemn, and highly important and wec- SERMON XXIII. 255 EssAry change has passed upon these persons. Such a change may be indispensably necessary to many : but we contend, that itis not equally soto EVERY ONE. We do allege, that as there is, in the nature of things, a great variety of religious condition ; so the supposi- tion, that every person, without distinction, ‘ought to be miserable till he is the subject of such a change,’ is incorrect, unscriptural, and highly detrimental to the interests of goodness. For, in what does this change consist? Is it a revolution of opinion ; the receiving of a set of new objects, on the part of the understanding ? But there are of every religious system many, who have grown up in its belief, and consequently some of your system, whosoever you are that urge this necessity, Is it a change produced in the affections? But there are many, who never have felt themselves, or been viewed by others, as settled haters of God and goodness. Is it a revolution in the life, a turning from sin to holiness 2 But there are many, who having persevered hitherto in the pious courses of early education, are not now con- scious ‘ of ever having been without the influence of re- ligion; of ever having lost sight of its sanctions; of ever having renounced them ;’ of ever having violated them, in the general course of their conduct. Do all these persons require an immediate, radical, total change of affections and habits and views, completely subversive of all their prior discipline and progress? The thing is not to be believed. It has all along been supposed, that the unfortunate person, to whom the subject may particularly apply, is net so unfortunate as to have made shipwreck of faith 256 SERMON XXIII. and of a good conscience. I have supposed that you believe the gospel ; that you feel yourself bound to its requirements ; and that you sincerely desire to be pos- sessed of its spirit and temper. You are not then to think yourself devoted to perdition, because you cannot fix your memory upon the time and circumstances of your conversion. You are not to despair, because you feel not all the transport and ecstacy which others ex- press; and because you have not the confidence and assurance of which they boast. Your case is not thus hopeless. The instructions, the precepts, the promises of the sacred word speak better things on your behalf. Let the case of the humble, prayerful publican, in the temple, instruct you. Let the mercies of God. as pro- claimed in every part of his works and word, excite and encourage you. Be instant in prayer, that the in- fluencing principles, which have hitherto been with you, may be strengthened ; that your darkness may be re- moved, your prospects brightened, and your consola- tions enlarged. .Be constant in your endeavours after new degrees of knowledge, of faith, and of moral im- provement. Be diligent in duty; and be of good cheer. Hope thou in God; for thou shalt yet praise Him, whe is the health of thy countenance, and thy God. Now to God, even our Father, who hath loved us, and given us everlasting consolation and good hope, to Him be rendered all honor and glory, dominion wri power, both now and forever. x — , . ot ty a { [ The truth, the excellency and advantages of the Bible. A Ser- mon delivered before the Plymouth and Norfolk Bible Society, at . their third annual meeting in Duxbury, September 30, 1818. By Jacos Norton, A. M.] en = SERMON XXV.—Romans 3. 1. 9, “ What advantage then hath the Jew, or what profit is there of circumcision ? Much every way ; chiefly, because that unto them were committed the oracles of God.” THE apostle Paul, whose ministry was particularly exercised among the Gentiles, observes in the preced- ing chapter, that God would render to every man ac- cording to his works, whether Jew or Gentile ; that the Jews as well as the Gentiles were sinners, and therefore had no more claim to the Diviue favor, and to the fu- ture recompence of reward, than the Gentiles ; and that the external distinctions and privileges of the Jew would be of no avail to his salvation, unless they were duly improved. He then introduces a Jew in the first yerse of the passage of our text, as objecting to the senti- ments he had advanced.— If these sentiments are true what advantage hath the Jew, or what profit is there of circumcision ?”” Must not the Gentiles be in as eligi- ble a situation as the Jews? What is the advantage of _the Jews, or what profit do they derive from the cir- cumstance that they compose the nation, stiled by God, his peculiar and chosen people? Or of what advantage is the circumcision of the flesh if an uncircumcised 278 SERMON XXV. Gentile may be admitted to the Divine favor here, and to the happiness of heaven hereafter ? To this objection or query, the apostie replies, “Much every way ; chiefly, that because unto them were com- mitted the oracles of God.”—The Jews have great ad- vantages above the Gentiles in many respects. Among these, the principal is their possession of the scriptures, the oracles of God, which contain a revelation of his will, excellent lessons of instruction, and prophecies re- specting the advent and character of the Messran. And now, as Christ, agreeably to their scriptures, had appeared among them, and introduced the gospel dis- pensation, they enjoyed much greater advantages for obtaining satisfactory evidence that he was indeed the Messiah, and that his religion was worthy of all aecept- ation, than the Gentiles, who had been favored only with the light of reason. . Were the Jews, my brethren, thus highly distin- euished above the Gentiles? how much more highly then are Christians distinguished, as the New Testa- ment scriptures are committed to them, in addition to the old ? Let the advantages then which we derive from the scriptures of the Old and New Testament, and the use we should make of them, be the subject of discourse. That these advantages are not imaginary, but real, and great, will, it is believed, satisfactorily appear from the following considerations. ‘As the scriptures claim to be a revelation from God, we may reasonably expect and require evidence that a revelation is expedient and desirable before we admit, the SERMON XXyV. ; 279 claim. It is not to be supposed that God, who is wise in heart, and excellent in counsel, would make a_par- ticular revelation of his will to mankind, were such a revelation unimportant and needless. But admitting it to be important and needful, it is but reasonable to sup- pose that the revelation would be made. And that it is really important and needful, the circumstances of mankind clearly evince. It requires but little reflection © to be convinced that the general indolence of mankind with regard to religious subjects—their aversion to dif- ficult and laborious researches after truth—the strength of their misleading passions and prejudices, form a bar- rier to the acquisition of clear and distinct knowledge of divine things, not easy, perhaps not possible, to be surmounted by the aid of the light of nature. But should it be admitted, that by the aid of this light many and important ethical and religious truths may be dis- _ covered; yet there are some points yery highly instruct- ing, which the most indefatigable inquirer would not be likely to attain ; particularly the pardon of sin, the resurrection of the body, and the retributions of eter- nity. But could the great doctrines of true morality and religion be clearly discovered by the assistance of reason unaided by revelation, and were they to be taught and inculcated with the greatest preciseness, and with unremitting assiduity ; yet having no stamp of a divine original and authority, they would not be likely to impress the minds, affect the hearts, and influence _ the conduct of men to good and saving effect. Nosys- tem of religion has ever very powerfully arrested the attention of mankind, which has not been, or pretend- 280 - SERMON XXV. ed to be from a higher than a human original ; nor has its authority been sufficient to secure much practical regard, In the view of these things does not a revela- tion immediately from God appear highly expedient and even necessary to the leading of mankind to the knowl- edge, the love and practice of a true, and consistent system of morals and virtue? ‘This conclusion, which appears so just in theory, is supported by few. The sys- tems of ethics and religion prepared by the most distin- guished philosophers and moralists, in the heathen world, are not only in a high degree defective, but adapted in many respects to the promotion of hateful and ruinous errors both in’theory and practice. The best of them have availed but very little in the reforma- tion of the morals of mankind. The sad corruption and degeneracy, in a moral view, of Greece in the age of Socrates and Plato, and the no less corruption and degeneracy of Rome, when their most distinguished moral philosophers flourished, are melancholy and af- fecting instances in proof of the sentiment just advanc- ed. At least very little, then, is it to be expected from the light of nature in improving the minds, the hearts, the morals and happiness of mankind, a divine revela- tion appears highly expedient and necessary. Ought not the scriptures, then, which claim to be a revelation from God to be received as such, if nothing should be found to invalidate the claim? But should this kind of evidence, although full and forcible, be considered in- decisive, other and more satisfactory evidence can €a- sily-be produced. SERMON XXV. 281 In proof of the truth of the scriptures, as a revela- tion from God, we appeal to miracles, or such works as have been performed by the instrumentality of man, which could not have been performed but by an extra- ordinary divine interposition. Whena man in a solemn and public manner, produces effects of this descriptien, declaring himself to be a messenger and instructor sent from God, and appeals to the miracles he has wrought to confirm the truth of his declaration, and of the doc- trines he delivers, must he not be entitled to our evi- dence? In the view of such evidence, infidelity would be madness. But miracles have been wrought at sun- dry times and in diverse manners in proof of the truth of the scriptures, and not by an individual only, but by a very considerable number of men, who assested that they received their commission and authority from God. That such men have really existed; and that ’ the miracles which they wrought were not lying won- ders, but undeniable verities, we have the most ample evidence. But is it reasonable to suppose that the God of truth would permit such evidence to exist in favor of imposition and falsehood? To admit this, were vir- tually to deny the credibility of any divine testimony. Must it not then be utterly inconsistent, as well with the wisdom and goodness, as the truth of God, to per- mit the working of miracles in support of falsehood ? Confiding therefore in these attributes of God, we must be satisfied that the scriptures are a revelation from HM, from the fact, that a series of uncontrolable mira- cles have been wrought in confirmation of their truth. 36 282 SERMON XXV. _ That the scriptures are indeed such a revelation may be inferred, from the considerations that their contents are not repugnant to the light of nature, that law of God which is written on the hearts of men; that they aid the light of nature in removing difficulties, which ac- company and perplex several subjects highly interesting and important, in relation to our present and future well-being; that the most important doctrines and pre- cepts they contain are expressed with so much perspi- cuity, that the honest and diligent inquirer can hardly fail to understand them ; and that the tendency and end - of their doctrines, precepts, and institutes are eminently subservient to true virtue and substantial happiness— the exaltation of God and to the prostration of the pride and arrogance of man. . To the above may be added the following remarks in support.of the truth of the scriptures as a revelation from God.—We haye satisfactory evidence that they were published by men, distinguished, generally at least, by integrity and pious deportment; that these men were indued with a spirit of prophecy, as well as the power of working incontestible miracles; that they were plain and simple in habit and in manners, unaided by the influence of wealth, of exalted station, and of worldly power; that the doctrines which they taught, although opposed to the pride and prejudices of the human heart, subversive of long received opinions and established rites and ceremonies, and furiously assailed by the powers of-earth and hell combined, were never- theless accompanied with remarkable success, in their spread and beneficial effects.—What but a special in- SERMON XXV. 285 terposition of Providence can account for these wonder- ful events? But is such an interposition to be admitted as probable, or even possible, but in favor of truth 2 Were it compatible with the plan of this discourse, satisfactory evidence might be produced to prove that Moses was the founder of the Jewish religion ; that the books, contained in the Jewish, or Old Testament scriptures, were extant before the commencement of the christian era ; that they were then genuine, and that they are now in the main what they originally were; that Jesus of Nazareth was the founder of the Christian religion ; that his doctrines and manner of life corres- ponded with the account given of them by his apostles ; that he suffered death by crucifixion in the reign of Ti- berius Cesar, the Roman Emperor; that the books contained in the New Testament are genuine; that the doctrines which they teach are true, and that the proph- ecies, in the Old Testament, relating to the Messiah and other remarkable things and events, have, in a very exact and striking manner, been fulfilled. And it is not unworthy of remark, that much of the evidence in support of these facts is to be found in the testimony of Jewish and Pagan writers, the avowed and inveterate enemies of Christianity. These things, duly consider- ed, cannot fail to carry conviction to every ingenuous ‘raind, that the scriptures of the Old and New Testa- ment are the lively oracles of the living God—a special revelation from Him to mankind. In this connexion it is pertinent to remark, that these “scriptures were given by the inspiration of God.” ‘This idea is indeed involved in the expression, special revelation from God. It may not, however, be unim- portant to give a more particular attention to the sub- ject. 7 Sarai he Inspiration, with respect to the casei is under- stood in several different senses, to which various de- finitions and explanations are given. That supernatural divine influence upon the mind of man, by which it attains intellectual improvements, — which it could not attain by human means and’ anions ors, is called Divine inspiration. » That, is called an inspiration of superimi which the mind of a person is so influenced by the spirit of God, as to. preserve him what he writes, from which he would noi secured. Inspiration of suggestion, is that divine impulse on the mind of the writer, by coveries are made tu him as he could, inp obtain, and by which the words which he X press those discoveries, are dictated. +s Hae Spare Other definitions of inspiration might be stated. But these are the most important, and sufficient for our present purpose. ‘Chat every part of canonical scrip- ture was written by the inspiration of suggestion, or the highest kind of inspiration, I shall not undertake to prove. Such an attempt would probably be as unsue-. cessful, as it is unimportant. That a very considerable portion, however, of the scriptures were written by this kind of inspiration, is highly probable, if not indisputa- bly certain. And that.the other parts of the scriptures” were written under that divine superintendancy or guid: SERMON XXvV. 285 ance, as to secure them from any mixture of impor- tant error, is a truth, which we readily admit as capable of satisfactory proof. In favor of the inspiration of the scriptures, the testimony of some of the most distin- guished primitive christian writers may be considered as possessing some weight. Their testimony in sub- stance amounts to this—‘“ that the apostles filled with the Holy Spirit preached the gospel; that the scriptures are the word of the Spirit ; that the gospels were written by men ful! of the Fioly Ghost ; that-the sacred writers spake by inspiration ; that the whole scripture is the law of God, and wholly divine ; that in every thing it expresses divine wisdom ; that there is nothing in the law, or the prophets, or the gospels, or the epistles which did not proceed from the fullness of the spirit ; that we ought with all faithfulness to say, that the scrip- tures are divinely inspired; that they are admitted as divine into all the churches of God; that they are the basis of faith ; that all christians prove their doctrines out of the Old and New Testament; and therefore, that they who corrupt them abolish the standard of faith.” As the scriptures, admitted as canonical by these primitive christian fathers, are the same we receive, their ‘testimony in favor of their inspiration, although not demonstrative of the fact, may reasonably be con- sidered as important evidence. And may we not with confidence affirm, that the evidence of this fact must appear satisfactory to every candid and attentive min¢y _ when it is considered, that we have sufficient reason to believe that the writers of the books of the Old and New Testament were possessed of ample qualifications 286 SERMON XXV. for the discharge of their office 2 The Jewish lawgiv- er not only possessed miraculous powers but was favor- ed in an eminent degree with divine revelations ; on the | authority of which, his books were acknowledged and received as containing oracles from God. The pro- phetical parts of scripture were written by men, whose veracity and qualifications to perfom the prophetic of- fice, and to write the books which bear their respective — names. The evidence we have of this, we ver ture to afirm, is too forcible to be resisted. The 1 which they delivered, they solemaly decla ceived from God, which, admitting them te Many of the messages which they deliv of severe reproof and denunciation agai - men high in authority, by which they sentment and exposed themselves ‘to the gers and sufferings. The falsehood of sa messages, had they not been true, could n been detected. Others of them were predi truth of which has been substantiated by their 7 ment. The books of Moses, and of the prophets—in- deed all the books of the Old Testament were not only received as the lively oracles of God by the Jewish na- tion, but held by them in the highest veneration, Jesus Christ and his apostles gave their testimony in favor of these books, generally, as of divine original, by quot- "ing passages from the most of them with approbation, and by recommending them to the diligent examination of the Jews, as of the greatest importance. Can this SERMON XXyV. 287 be accounted for but on the supposition that Christ and his apostles considered them as given by inspira- tion of God? ‘They indeed speak of them, repeatedly, as divine oracles, and as written under the special in- fluence of the Divine Spirit. These considerations afford very strong evidence that the books of the Old Testament were written by inspi- ration, and that, in the times of our Saviour, they con- tained nothing spurious—nothing of human mixture of any considerable consequence. That the New Testament scriptures were written by inspiration, is to be inferred from the following facts. The apostles of Christ who was the founder of the chris- tian religion, we have abundant reason to believe were furnished with powers competent to a full discharge of their office, by divine illumination, and the extraordina- ry aids of the Holy Spirit.. The doctrines contained in these scriptures are so highly important and interesting to mankind, we may reasonably suppose that the wis- dom and goodness of God would direct that they should be committed to writing, that they might be preserved from being lost, and from any essential adulteration for the benefit of succeeding generations. Many of the instructions of Christ, which were not recorded till after the lapse of a series of years from the time they were delivered, could not, it may be presumed, have been penned by the writers, with accuracy, without that pre- turnatural aid implied in an inspiration of superintendan- _ cy. And some of the doctrines contained in the apos- tolic writings it may reasonably be presumed, could not have been known, but by the aid of the highest sort of 288 | SERMON XXV. ‘ inspiration. ‘The apostles, who were distinguished. for their meekness and integrity, speak of their writings as the words and commands of the Lord, and of themselves as having the Spirit, and as directed by the Spirit. But is it reasonable to suppose that they would haye said these things if they were not founded in truth? — it reasonable to suppose that they would have been ens dowed with power to work miracles in confirmation of — the truth of what they wrote if they had delivered falsehood? It may not be impertinent ig fin con- nexion to add, that the doctrines of the New Testament are pre-eminently excellent in their natu and pul noble and ¢levated in their design. They pesca the most commanding majesty, united with the most en- . gaging simplicity. Their efficacy lb oa er ei consciences, and hearts of men produce the derful and salutary effects. These things, « duly ¢ ered, who can reasonably question that the New ; ment scriptures, as well as the Old, were given b’ inspiration of God? wn Satisfied that our sacred books fied a divi that they were written by inspiration—that been transmitted to us, in the languages in were originally written, with no impure mi dangerous, or hurtful—satisfied, also, that in common use, though in some respects fal ertheless sufficiently correct. to secure us f dangerous error; to guide us to all necessary truth, 2 to secure the end of our faith, the salvation of our - souls. Satisfied with respect to these things, must we not es-_ timate the scriptures as worthy of all acceptation ? ie ; SERMON XXV. 289 Let us now more particularly attend to the advanta- ges which the inspired scriptures afford us. Notwithstanding the low estimation in which these scriptures, in too many instances are held, and the nega leet with which they are treated by many, who bear the christian name, they are nevertheless a treasure un- speakably more precious than mountains of gold, or rocks of diamond. They are the field in which is de- posited the pearl of inestimable price.—To search for which, we are to consider as well our highest privi- lege as indispensable duty. By duly attending to the contents of the sacred vol- ume, we learn as well its excellency and importance as its truth. To this volume we are principally, if not en- tirely indebted for all our correct knowledge of thé One Supreme God, the Origin of our existence, and of the existence of universal being. Without the light of rev- elation we might forever be learning, and yet never come to the knowledge of the truth with respect to this great and interesting subject. We should proba- bly be “ weary of conjectures,” and remain in a state of restless uncertainty and painful perplexity. It is by the revelation of God we learn that this earth was made and prepared as a temporary habitation for us, where we are to forma character for an eternal state of existence, either of the highest happiness and glory, or of the deepest misery and shame. It is from this source that we become acquainted with the origin of moral evil, the manner of its introduction into the world, and its sad and shocking effects—universal de- pravity of heart, with “death and all our woes.” How- 37 290 SERMON XXV. ever this knowledge occasions much sorrow, yet it can- not fail to impart to the enlarged and reflecting mind much consolation, by raising it to contemplate the in- finitely wise and good Being, who directs and governs all events, as the cause, in some view, of all this evil, and as designing it to accomplish an over good ; by leading us to the conclusion, that as igh shade, blended on the limner’s canvass, mutually tribute to the beauty and perfection of his work, so, good and ee as coming from God, coma ae % fect government. The divine writings will 1 m the belief of two supreme and independent Being , OF e the source of good, and the other of evil; or of twosuch Beings as the source only of good. r ; much confidence be added, that t far from teaching the doctrine of a as of Gods ? Between a ~upreeea and Person the scriptures make 70 lind > ne they afford any ground, we are pe other, than a mere nominal distin other hand, they very abundantly, and i biguous manner teach us that there i is k God, who is one simple, pure and une it, Essence, or Person. Nor, consideri pensity of mankind, generally, to be fer divine homage to a plurality of Gods di cite surprise that the scriptures so very irequer tly, and with so much plainness teach the unity or individual personality of God. ‘This is a pre- -eminently important doctrine, and lies at the foundation of all rational and SERMON XXV. 291 consistent devotion and piety. The scriptures also ex- hibit this one Supreme God as possessing all those per- fections which form a character infinitely great, and amiable, and excellent, and glorious, as ‘‘ merciful and gracious, long suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniqui- ty, transgression and sin;” while he infticts. merited punishment only on the impenitent and _incorrigibly guilty, They also teach us that in infinite wisdom He concerted the plan of our redemption from everlasting, by which we may secure exemption from the. second death, and the full enjoyment of endless life and felici- ty. Glorious and delightful prospect opened to us in the»sacred books ! “Life and immortality brought to light !” O healing balm for human woes! inspirer of that hope, which is an anchor to the soul, sure and sted- fast ! O welcome deliverance from the thraldom of sin, and the dismal - gloom and horrors of the grave! Where, but in the sacred. writings are these cheering and precious discoveries to be found? These writings are our noble and glorious charter, securing to us our great and inestimable privileges ; despoiling death of his poignant and fatal sting, which strike a lightsome vista through the dark and dreary vale of death ; cleave the tomb ; give life and liberty to its numerous cap- tives, and open the gates of everlasting glory ! All these great and unspeakable blessings are in store, and freely offered to all. By all who are desirous of them, they _ are attainable, and upon terms imposed, not by, a se-" _ vere and rigorous master, but by our Father in heayen, “who is very pitiful and of tendermercy.” The ex- 292 SERMON XXvV. ercise of repentance towards God, and faith towards our Lord Jesus Christ, agreeably to their just latitude | and import, will effectually secure to us—to all, the — Divine favor, and all that is implied in the compreken- sive word satvaTion. A compliance with these terms not only secures our highest interest in the that now is, and that which is to come; but it is most” reasonable and easy. It consists in detestation < abandonment of sin our worst enemy, the source eid the wile is suing easy, a The substance of all true religion, } hi the heart, may be considered a things. An external corresponding Gepe deed required of us. But such de iment, -s ee from being impracticable or difficult, qe: ee with very desirable facility, and its result. 6 he most — valuable advantage to ourselves — and ot What ‘ doth the Lord our God require of us, wl 3 not | fectly reasonable and right? 2 and which, . his happiness, and we should comply with “the a able and perfect will of God.” But as no man liveth and sinneth not;—as_ the best of men are chargeable with much delinquency, they SERMON XXvV. 293 are not'to expect a perfect exemption from trials and Is sufferings in the present state of existence. Yet for their consolation and support, the scriptures assure them that these, with all other visitations shall work together for their good. To all who fear God and keep his Immandments, the severest afflictions are of that dis- iplinary nature as to be the most precious blessings in iseuise. Surely then “the sufferings of this present ” which they endure, “are not worthy to be com- vith the glory that shall be revealed in them.” us, ‘that | “the world by wisdom (their own wis- ) i not Beds ;” so as to form just and worthy This is now, as in all preceding le situation of the heathen world, rtion of our fellow beings. It is “mankind are taught that God is tet he ane meee and ‘to be - sie in spirit and in truth ; tians, T! ‘hey of course devote but a i: portion of time to the perusal of them. But this estimate. anc neglect of these sacred books is very unjust, and‘repre- hensible. Our blessed Saviour, who well knew their 294 SERMON XXvV. use and importance, directed his disciples to search them,.as they testified of him. It is of these scriptures St. Paul observes, “ whatsoever things were written aforetime, were written for our learning, and admoni- tion.” <“ They are able to a us wise unto salva tion, through faith in Christ Jesus.” “ All seriptur given by inspiration of God, and is anneal for doc trine; for reproof, for correction, for instruction, that ! the man of God may be perfect, thoroughly fur unto all good works.” These scriptures com) only an important part of the sacred Canon, but they y may be considered as the foundation on which the } Testament is built. Nor will this be thought an un founded sentiment when it is duly considered, that Je- sus Christ and his apostles not only often referred to the Old Testament writings, but quoted ” from the his. torical, prophetic, and other parts © f them. That the New Testament scriptures are indeed built upon the» scriptures of the Old ‘Testament, very strikingly appears from what occurred during the interview which the ris- en Saviour ‘had with two of his disciples on their way to Emmaus. Having reproved them for their too par- tial attention to the Old Testament, and consequent ig- norance of its important contents, he began at Moses and all the prophets, and expounded unto them in all the scriptures the things concerning ‘imselt” _ And when he afterwards appeared to all his disciple: thus addressed them; “ These are the words wl spake unto you while I was yet with you, thatall things must be fulfilled which were written in the law of Mo- ses, and in the prophets, and in the psalms concerning me.” SERMON XXV. 295 On the knowledge of what is contained in the Old Testament, depends, in a great measure, a correct ac- quaintance with the gospel, and epistolary writings. In the books contained in that portion of the Bible “ we may contemplate all the steps of Providence relating to the redemption and salvation of mankind in the sever- al ages of the world; and by a comparison of ail the parts, we may discern that Christ was indeed the eEnp _ of the raw, and of the great ‘and precious promises _made to the Fathers ; that all the deliverances given by God to his people were but shadows, and, as it were, an earnest of the great deliverance He intended to give by his Son; that all the ceremonials of the law were representations of the substance of the gospel; that the Aaronical sacrifices and priesthood were figures of bet- ter things to come.”” Some books of the New Testa« ment would scarcely be intelligible to us, in any con- siderable degree, or to any valuable purpose, but by the aid of the Old Testament writings. The prophetical parts of them pour upon our minds a flood of astonish- ing ight. Many other parts discover beauties blended with utility to delight the mind of the attentive reader, and to communicate sanctity to his heart, which before he had never seen or never. realized. ‘ The law of ‘the Lord is perfect, making wise the simple, convert- ‘ing the soul, rejoicing the heart.” It contains things most excellent as well as wondrous ; the best rules for the conduct of men in the various ranks and conditions of life. Governors and subjects, parents and children, husbands and wives, rich and poor, old and young, all find in the scriptures now under consideration the most 296 ' SERMON XXV. excellent and salutary mstructions in relation to their respective duties. Here we also find precepts and aphorisms, in great abundance and variety, eminently adapted to the promotion of justice, temperance, chari- ty, patience, purity and all other virtues which dignify and embellish the human character. Nor should we pass unnoticed the elevated sentiments of piety, the excellent patterns of devotion, the inculcations to rever- - ence and adore the Supreme Being ; to trust in Him ; to make prayer and supplication to Him in times of need, and to exercise resignation to His will, which abound in'the sacred books of the Old Testament. ~~ This eulogy of the law and the prophets is far from being designed to depreciate the grace and truth which have come by Jesus Christ. Its design is to excite a warmer attachment, and to promote a more engaged and assiduous attention to those scriptures which our Saviour has recommended to our researches. It is greatly lamented that they are not held in higher es timation by christians generally, and read with greater interest and attention. To speak lightly of them, and to treat them with indifference and neglect, must be strongly indicative of the want of a refined taste, of a heart void of rational and evangelical piety, and of a life alienated from the love and commands of God.— The New Testament scriptures are indeed worthy of all acceptation ; but they are perfected by the Old. They diffuse indeed a peculiarly mild, clear, and re- splendent light. But for this, they are greatly indebted to the Old Testament oracles. In these we hear the SERMON XXV. 297 voice of Moses and the prophets ; but in those we hear the voice of Him, who spoke as never man spoke, the beloved and only begotten Son of God. From this imperfect description of the Holy Scrip- tures, their excellency and importance must appear paramount to any human compositions, either of an- cient or modern times. How strong is their claim then to our unwavering belief? to our most interested and diligent examination ; to our warmest attachment and practical regard ? Let us now briefly consider the use we should make of the Divine oracles. In the first place we should read them with deep atten- tion. We should engage in this exercise with our minds divested, as far as may be, of dissipated thoughts and distracting cares; and intent on the subject or subjects before us. With sucha state of mind we shall be like. ly to understand what we read; to treasure it up in our memories, and to realize the most important advantages. Not only should we read the scriptures with deep at- tention, but frequently. Only by thus reading them shall we behold wondrous things from the law, and the most interesting and glorious things from the gospel of Jesus Christ. By a daily, and frequent, and interested perusal of them, the practice would soon become an established and pleasing habit; and the doctrines and precepts which they teach and inculcate would become familiar to our minds, occupy our thoughts, and engage the service of our tongues. We should in this way be- come “ mighty in the scriptures.” 38 ~ 298 SERMON XXvV, A judicious manner of reading the scriptures is also highly important toa right conception of their meaning. In our researches for the instruction they contain, it should always be our object clearly to ascertain the lead- ing design of the inspired writers. Unless we succeed in this, we shall be very liable to give a wrong con- struction to many of their terms and phrases, and mis- apprehend the most important sentiments contained in their writings. But by reading them in this manner, we may reasonably expect to discover the true mean- ing of the Divine oracles, anda striking agreement in all their parts. ‘i To a judicious reading of the scriptures we should add prayer. On opening the sacred volume we ‘should gever fail to ejaculate sincere and fervent desires of soul to their divine Author, that He would be pleased to open our understandings rightly to apprehend the meaning: of what we read, and savingly to impress | our hearts with its sacred efficacy. Not only should ejac- ulatory prayer accompany the reading of the word, but social prayer in our families.—Although prayer of this description is not expressly enjoined by any scrip- tural precept, yet, that it is a most reasonable and useful service, and therefore, an obvious duty, will not, ‘it is presumed, be questioned by the reflecting and serious mind. Yet, in how few of our houses, comparatively, is the family altar erected, on which the evening and morning sacrifice of prayer and praise, accompanied with the reading of the word, is regularly offered! La- mentable, alarming consideration! Will not God as well pour out his fury upon families neglecting to call evel SERMON XXV. 299 upon His name, as upon the impious heathen ? O that such. families as restrain prayer might hear and fear, and be constrained to cry mightily to God, that they perish not. May the happy time—the time of refresh- ing soon arrive, when private dwellings, generally,’ shall be called, and truly called, houses of prayer. It is further to be observed that as the great design and end of the scriptures are the glory of God in pro- moting faith, ‘holiness, and the everlasting happiness of all who duly improve them, it becomes us to read “them with desires and affections adapted to these great and important purposes. The things contained: in the sacred books, were written that we might believe that Jesus is the Son of God, and that believing we might | have life through his name. They were “written also ior our learning, that we through patience and comfort of the scriptures might have hope.” But we are very se- riously to bear it in mind that these blessed. fruits will be secured by no faith or knowledge, which is not con- nected with genuine and diffusive charity. Although to know the only true God, and Jesus Christ whom He hath sent, is eternal life ; and although whosoever believ- eth that Jesus is the Son of God shall be saved, yet it is to be remembered that this knowledge implies love, _and this faith, the keeping of the divine commandments. Once more, as we would derive the highest advan- take from the scriptures we must read them with a spir- tt of humility and submission. Given by the inspiration of God, we must receive them as His word, and as con- taining His will. Although ‘we find in them things hard to be understood, yet we are to receive them with 500 SERMON XXvV. all readiness of mind as unquestionable truths. Al- though we find in them, passages beyond the reach of our comprehension, we may not, on this account, re- ject them, or even question their truth and utility. Nor are we to oppose our feeble reason to any doctrines contained in the Bible, however mysterious in the serip- tural sense of the word. But as the Bible is a revelation, we may safely presume that none of its doctrines, and especially those, the belief of which is necessary to sal- yation, are either mysterious according to the common ucceptation of the word, or difficult to be understood. I have been thus particular, christian brethren, inmy remarks in reference to the oracles of God, not because you are ignorant of these things, but to stir up your minds by way of remembrance, that knowing them we might be excited to do them with greater diligence. Let those of us who are set for the defence of the gospel make ourselves thoroughly acquainted with the firm andl unshaken foundation on which our holy religion rests, that we may exhibit it to the view of our hearers in its unity and strength. It should be our object not only to produce a clear and full conviction in their minds of the truth of revelation, but to enable them to give a satisfactory reason of their faith, and successful-_ ly to defend it. batch Let is be our habitual and earnest endeavor to make ourselves more thoroughly acquainted with the doc- trines, precepts and institutions of our divine and be- neficent religion, that we may exhibit them in the fair- est and most interesting light, and effectually recom- mend them to the love and practice of those who hear us. SERMON XXyV. SOL Let us give the best evidence to all who take knowl- - edge of us, that we are ‘honest in the sacred cause ;” that we verily believe those scriptures, which we have the honor and the happiness to preach, and that the af- fections of our hearts, and the tenor of our lives cor- respond with our belief; that we truly magnify our office ; that we declare the whole counsel of God, keeping nothing back through timid or selfish policy, which we believe would be profitable ; that we are ar- dently desirous of the best and everlasting interest of our hearers, and that, to secure it, we are willing to. spend and be spent in their service. Thus let us take heed to ourselves and to the doctrine committed to us, that our ministry may not be blamed, and that we may both save ourselves and those who hear us. The observations which have been made in this dis- course have a strong claim to the interested attention and practical regard of the members of the PLymoutu anv NorFrotx Bisie Sociery. Associated for the purpose of distributing the ora- cles of God among those who are destitute of them, or have but a partial supply, it should be our object to render this distribution beneficial in the highest degree nour power. But need I remind you, that to effect this, it is necessary that we exhibit “lucid proof” that we sincerely believe in the books of the Old and New Testament, as given by the inspiration of God; that we hold them in the highest estimation ; that they have _ the best and strongest affections of our hearts, and the steady command and direction of our lives. We must thus exemplify our holy religion, as we would hope to 302 SERMON XXY. insure the best success to our exertions for. the reli- gious benefit of others. If the destitute and the needy receive from us spiritual food under the impression, that it is a feast of fat things to our own souls, and that we are anxious they should, in the best sense, be joint partakers with us; this circumstance will hardly fail, in some, we would hope, in many instances, of produc- ing the wished for success. ; As the object of our association is pre-eminently good, and great, and noble, let our efforts to promote it be in some good degree proportionate. Notwith-. standing we are in our infancy, yet have we not the means of advancing to a state of manhood ? And may we not indulge the pleasing hope that we shall, ere long, arrive at that mature state 2? Other Societies similar to this, small and feeble in the beginning, haye, beyond: the most sanguine expectation, increased in numbers, Strength and activity. ‘Che interposition of Divine Providence to encourage their hearts and strengthen their hands, has been very visible, striking, and. almost miraculous. The British and Foreign Bible Society, although at first inconsiderable, and feeble i in means to carry into effect the benevolent object ot its institution, has prodigiously increased in numbers, in influence. in wealth, in zeal, and in exertion for the extensive distri- bution of the Divine oracles. From the last report of this Society, it appears that its zeal and exertions, and the zeal and exertions of christians in various parts of the world are greatly augmenting; and that the benefi- cial results of their labors to spread the word of life, fur- nish abundant evidence that the work is truly of the SERMON XXV. $08 Lord ; thatit is blessed with His smiles, and accompa- nied by His almighty power and efficacious grace in ac- complishing His great and merciful designs towards our apostate and wretched world. It appears also that an increasing disposition among Roman Catholics exists to aid in an extensive circulation of this blessed vol- ume; and that a desire is manifested to a considerable extent by Jews, Mahometans and Pagans to peruse, and converse about its sacred truths. ‘The number of copies issued the last year, is 89,795 Bibles, and 104,306 Testaments for domestic distribution, and for distribution in Europe, Asia, America, and the West India Islands. The number of copies issued by the Society in somewhat less than thirteen years, amounts to more than Ten Mrtrtons of Bibles and Testa- ments. The extent of Auxiliary and Branch Societies is great and highly encouraging. Their number is about five hundred, independently of Bible Associations. The female part of the community in Great Britain, are not wanting in zeal and exertion to promote the object of the British Bible Society. Auxiliary Socie- ties consisting wholly of females have, to a very con- siderable extent, been instituted; not less than eleven in the city and vicinity of Liverpool. These Societies in less than three months from their commencement consisted of nearly a thousand members, in which time they raised about 1090 pounds, and issued 1338 Bibles and ‘Testaments. These successful exertions of the religious commu- nity in Great Britain to extend the savor of the Re- deemer’s name, and the triumphs of his cross, exhibit $04 SERMON XXV. a great and noble example for imitation to every part of Christendom. Nor has it failed to provoke many to emulation both in Eurape and our own highly favored country. Our national Bible Society has a strong claim to our serious and grateful consideration. This Society, which at first was like the holy waters in pro- phetic vision, a little stream, whose waters reached no higher than the ancles, has, like it, in its rapid prog- ress become as a deep and majestic river, whose waters are risen, waters to swim in, a river not to be passed over. ‘The increase of this Society in the number of its members, in its respectability, influence and means for effectuating its grand design, is perhaps unparalleled in the annals of christian zeal, efforts and achievements. To the laudable exertions of honorable and pious wo- men in different parts of the Union, this Society has been greatly indebted for this its rapid and astonishing in- crease. Through their munificence a large portion of the clergy in the several states have become members for life, and the Society’s funds realized a great in- crease. As an additional aid to this national Society, its Auxiliary and Branch Societies are not to be past unnoticed. Their number it is not in my power to state with exactness. It is probably, however, not less than one hundred and fifty ; and the number of other Societies engaged in the great and good work, and act- ing independently of the national Society, is, it is be- lieved, as great, if not greater. These Societies have done much towards supplying the poor and the destitute in the United States, gener- ally, with the word of life. Nor, to these limits, has a Se ee SERMON XXV. 295 . the distribution of the Bible been restricted. It has ex- tended, in some degree, to strangers and foreigners. But notwithstanding much has been done in this labor of love, much remains yet to be effected. The number of families and of larger communities which have as yet ~ but a very scanty supply of the sacred oracles, is great ; and their desire of a competent supply, is, it is believed, generally, as great as their exigency. In the view of these things do we not find, my breth- ren, abundant occasion for gratulation, and praise to the great Author of the scriptures for the visible inter- position of His gracious providence in opening a door effectual for the spread, and consequent saiutary in- fluence of divine light and truth? Do we not realize the glow of holy animation in the prospect, that this light and truth will ere long have free coursé, and saving: ef- ficacy to the ends of the earth? Do we not find such urgent appeals to our consciences, and the benevolent feelings of our hearts, as will admit of no denial 2? Do . wenot discover—do we not feel irresistible motives to xyenewed and redoubled exertions to circulate the in- spired volume to the utmost extent of our power ? Let the distinguished energy and activity of other Societies, quicken our too languid zeal, extend our views, and impel us to more vigorous efforts. Let the truth and unparalleled excellency and beneficent effects of our holy religion constrain us to do whatever our hands find to do in diffusing its cheering light and saving ben- efits. Widely as the oracles of God shall be dispersed and effectually recommended to the understandings, the hearts, and the practical regard of men, the multifa, 39 $06 SERMON XXV. rious evils which abound in our wretched world will subside ; and whatsoever things are desirable and -excel- lent will revive and flourish. ‘The aggregate of human happiness will be greatly increased, “The unholy and destructive spitit and operation of war will give place to the heavenly spirit and fruits of peace. Swords will be beaten into plow shares and spears into pruning hooks. « Every man will sit under his vine, and under his fig- tree ; and none shall make them afraid.” ‘ The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them. And the sucking child shall play on the hole of the asp, and the weaned child. shail put his hand on the cocka- trice den. They shall not hurt nor destroy on all God’s holy mountain.” Unhallowed religious warfare will also cease. Vio- lent and acrimonious contentions about opinions, names, modes and forms with respect to religion, will give place to contentions of far different character. Big- otry, superstition, tempestuous zeal, rash judgment, an overbearirg spirit, the thunders of the Vatican and the tortures of the Inquisition, will be happily superced- ed by that heavenly “ wisdom which is first pure, then peaceable, gentle, and easy to be entreated, full of mer- cy and good fruits, without partiality, and without hy- pocrisy ;” which delights in deeds of goodness, mercy and beneficence. Ephraim will cease to envy Judah, and Judah to vex Ephraim. Jews and Samaritans will maintain with each other friendly, pleasant, instructive and beneficial intercourse. “Middle walls of partition SERMON XXV. 307 between oe and religionists of different denomi- nations will be broken down ; the wood, and hay, and stubble of their respective religious theories, which they had esteemed as pure gold, will be burnt up, and the multiplicity of appellations among the professed ad- herents to our holy religion will be merged in that sim- ple but dignified and honorable name, curistTrans. - Idolatry and infidelity .in all their varied forms, will be exterminated ; and but one Supreme God, even the F- THER will be acknowledged, as the only Person who has a just claim to the highest love and worship of His creatures, and one Lord Jesus Christ, as the only Me- diator between God and men, and as the only name un- der heaven whereby we must be saved. Thus regenerated will be our depraved and wretched and groaning world when the holy scriptures shall be universally dispersed, cordially embraced, and duly re- garded. The Paradisaical state will be restored. “‘ The tabernacle of God will be with men, and He will dwell with them, and they shall be His people, and God Him- self will be with them, and be their God, and make all things new.” ‘‘ These words are true and faithful.” How glorious is the prospect which they present to our view ! Can we with an eye of faith behold this animat- ing scene with other emotions than those of joy? Can “we contemplate upon it without feeling an irresistible im- pulse to the most vigorous exertion to prepare the way for ushering in this day of the Lord ?—this day of re- freshing—of salvation tothe ends of the earth? Let us do whatever may be in our power to interest the $08 ' SERMON XXV. * feelings of all within the limits of our influence, in this great and glorious work, and to induce them to come to the help of the Lord, in building up Zion, Let us not be satisfied with the hitherto narrow limits of our exertions ; but enlarge the place of our tent, lengthen our cords and strengthen our stakes. Let us indulge the animated hope, accompanied with corresponding exertions, that we shall be instrumental of benefiting, and of saving the souls not only of some of our neigh- bors, but of bringing out of darkness into marvellous light, and from the power of sin unto holiness, many who are now perishing for lack of vision. By what powerful motives, by what noble examples are we so-. licited, urged, impelled to attempt, with all our means and energies, this great and God-like achievement? Do not the signs of the times promise success to so be- nevolent an enterprise? Let us. rouse then to vigorous exertion ; and may God in mercy grant canes la- bors may not be in vain. . This respectable assemblage will suffer the word of exhortation. As believers in the truth and excellency of our holy religion—in its highly beneficial effects on the hearts and lives of men, and of its vast importance to the pres- ent and future well being of those, who, as yet, are strangers to it, permit us, respectfully but with earnest- ness, to solicit your awakened and interested attention to the things which have been exhibited in this dis- course. Let us indulge the confident hope and belief that you will readily, and with zeal co-operate with us SERMON XXV. $09 in promoting the great and good object of our associa- tion. Encourage our hearts and strengthen our hands. We entreat your prayers that our endeavors to promote the salvation of our fellow men, by furnishing them with the words of eternal life, may be abundantly bles- sed and succeeded. We pray you to enroll your names as members of our Society. We ask your pecuniary aid. What object has so strong, so imperative a claim to your liberality? Christian brethren, need I remind you, that he who converteth a sinner from the error of his way shall save a soul from death, and hide a multi- tude of sins? that the wise shall shine as the brightness of the firmament, and that they who turn many to right- eousness as the stars forever and ever? Need I re- mind you that you may secure this recompense of reward by contributing of your abundance, with a be- nevolent and cheerful heart to the necessities of the morally indigent ? Need I remind you that your world- ly substance is the Lord’s, and only committed to you as His stewards? Let it then be devoted, and not with a sparing hand, to the promotion of His great and in- finitely benevolent design—the deliverance of wretched men from “the bondage of corruption into the glorious: . liberty of the children of God; and the gathering to- gether in one all things in Christ, both which are in heaven, and which are on earth, even in him.” Let not a suspicion enter your minds that what you devote to this purpose, willingly, as to the Lord, will in any way operate to your disadvantage even in a worldly view. Deeds of charity have, “the promise as well of _ & tt 310 - SERMON XXV. the life that now is, as of that which is come.” ‘“‘ There is that scattereth and yet increaseth; and there is that withholdeth more than is meet; but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth, shall be watered also himself.” Let these considerations duly impress our minds, affect our hearts and influence our conduct. And may the bless- ing of those who are ready to perish come upon us. Date Due FEB 1759 Library Bureau Cat. no, 1i3/ Sch.R, 202 84852 no. 205-258 analQS OL OF RELIGION Svc0O vu