or Srom f ^c &i6rarp of (profesBor ^amuef (gtifPer in (^emorg of 3«^5e ^amuef (glifPer Q^recftinrtbge ^reeenteb 6^ ^amuef (gXiffer QSrecftinribge feon^ fo f^ &i6rarg of (Princeton C^eofogicaf ^eminarj BV 10 .G73 1829 Gracie, Archibald, public worship PUBLIC WORSHIP; OR, SPECIMENS OF THE MANNER IN WHICH THE SERVICES OF THE PRESBYTERIAN CHURCH ARE CONDUCTED ON SACRAMENTAL AND OTHER SOLEMN FESTIVALS, AS WELL AS ON MORE ORDINARY OCCASIONS. TO WHICH ARE ADDED, FIVE MISCELLANEOUS DISCOURSES, AN ESSAY ON THE REASONABLENESS AND ADVANTAGES OF PRAYER. BY THE LATE REV. ARCHIBALD GRACIE, SOMETIME ASSISTANT MINISTER IN THE PARISH OF INVERESK. EDINBURGH: PRINTED FOR WAUGH AND INNES; M. OGLE, GLASGOW ; W. CURRY, JUN. AND CO. DUBLIN ; AND WHITTAKER, TREACHER, AND ARNOT, LONDON. M.DCCC.XXIX. EDINBURGH ; PRINTED RY A, BALFOUR AND CO. HIGH STREET. PARISHIONERS OF INVERESK, FOR WHOSE BENEFIT THE FOLLOWING SERMONS AND ADDRESSES WERE COMPOSED, THIS VOLUME IS RESPECTFULLY DEDICATED, BY THE EDITOR, PREFACE BY THE EDITOR. It may be proper, for the sake of such readers as are unacquainted with the Pres- byterian mode of worship, to give a short explanation of the formal part of this vo- lume. The whole of the services are arranged as if there were but one meeting of the congre- gation on each day. This is the usual prac- tice in most country parishes. In town pa- rishes again, there are generally two meet- ings of the congregation, and, of course; two distinct services on each day, with the ex- ception of the Saturday before, and the Monday after, the Communion Sabbath, when, it is believed, there is but one VI PREFACE. service in almost all the Presbyterian churches in Scotland. The form of worship, when there is only one meeting of the congregation, is fully exemplified in the first day's service. In it, the psalms and paraphrases are fully given. In all the services of the other days, the psalms and paraphrases are not fully given, as, it was thought, this would unnecessarily enlarge the volume. In Scotland the congregation sit during the whole service, except the prayers, when they all stand. It is proper to mention that any thing like a regular plan with regard to the subsequent discourses was, in the circumstances in which this volume was prepared, impracticable. But this appears to be of the less conse- quence, when it is considered that the whole of the services, from the Fast Day to the Monday after the Communion inclusive, except the service of the Communion Sab- bath, down to the end of the first table ser- vice, is performed by clerical friends of the parochial clergyman ; and that, consequently, PREFACE. Vll their discourses are generally more uncon- nected with each other, than even those in this volume. The perusal of part of this volume may suggest a comparison with Logan's Com- munion Sabbath. The Editor deprecates not the comparison ; though he at the same time candidly acknowledges that had his plan not been more comprehensive than Logan's, this volume would not have met the public eye. As this is the last volume that is likely to be formed from the author's manuscripts, the Editor has increased its size, and he hopes its value, by the addition of a few Miscellane- ous Discourses, and an Essay on the Reason- ableness and advantages of Prayer. This latter was a successful College Prize Essay, and is certainly not unworthy of a young man of hardly twenty years of age. The Editor has little more to say regard- ing this volume. Having been neither written nor arranged for the press by the Author, its errors and defects must be as- cribed not to him but to the Editor. VIU PREFACE. Had the author's recently published vo- lume of Sermons been less favourably re- ceived, this volume would probably not have been published. But as the Author's quali- fications for his sacred office were thereby brought before the public, and have received the meed of its approbation ; and as upon a farther examination of his MSS. the Editor thought he might select from them a vo- lume still more useful and interesting to the public, and more creditable to his Brother's memory, he could not refrain from the at- tempt. Whether the result shall realize his ex- pectations, must depend upon the opinion of those, who are better qualified to judge of the merits of the volume than the Editor professes to be. The Editor's first wish is, that the volume may prove useful : his second, that his Bro- ther's memory may receive no injury at his hands. JOHN B. GRACIE. 57, George Square ^ Edinhurgh, Ut Oct. 1829. CONTENTS PREPARATION SABBATH, OR SABBATH BEFORE COMMUNION. Pafio Psalm, ..... 1 Prayer, ..... 2 Sermon I. . 7 Prayer and Paraphrase, . . . ■ 23 Sermon II. . 24. Prayer, ..... 41 Paraplirase, ..... U Blessing, ..... 45 FAST DAY. Paraphrase and Prayer, 46 Sermon I. .... • 51 Paraphrase and Prayer, 6S Sermon II. . 69 Prayer, .... 84 I*araphrase and Blc!«biiiji:, 85 CONTENTS. SATURDAY BEFORE COMMUNION. Paraplirase and Prayer, Sermon, Prayer, Psalm and Blessing, Page 86 91 105 106 INTIMATION OF THE SACRAMENT, COMMUNION SABBATH. 108 Psalm, 111 Prayer, 112 Paraplirase, 116 Action Sermon, 117 Prayer, 134 Paraphrase, 135 Fencing of the Tables, ib. Psalm, 141 First Table Service, 142 Consecration Prayer, 143 Second Table Service, 150 Third ditto, 154 Paraphrase, 158 Concluding Address, ib. Prayer, 164 Hymn and Blessing, 166 EVENING SERVICE. Paraphrase and Prayer, Sermon, Prayer, Paraphrase and Blessing, 167 172 187 190 CONTENTS. XI' MONDAY AFTER COMMUNION. Paraphrase and Prayer, Sermon, Prayer, Paraphrase and Blesshig, Page 191 196 212 213 THANKSGIVING SABBATH, OR SABBATH AFTER COMMUNION SABBATH. Psalm and Prayer, . . . Sermon I. 214 219 Paraphrase and Prayer, Sermon II. 234 235 Prayer, Paraphrase and Blessing, 250 252 LAST SABBATH OF THE YEAR. Psalm and Prayer, 253 Sermon I. 258 Paraphrase and Prayer, 274 Sermon II. . , , . 275 Prayer, . . 288 Paraphrase and Blessing, 289 ORDINARY SABBATH. Psabn and Prayer, . 290 Sermon I. . , , 294 Psalm and Prayer, 309 Sermon II. 310 Prayer, . . . . 324 Psalm and Blessing, 326 xu CONTENTS. MISCELLANEOUS DISCOURSES. L On the Decay of Pure Religion, II. On Hearing tlie Word, III. On Searching the Scriptures, IV. On the same Subject, V. Naaman the Leper, Page 328 344 358 375 391 Essay on the Reasonableness and Advantages of Prayer, 409 The following Statement is intended for the hformation of those who are unacquainted with the forms attending the Celebration of the Comrriunion of the Church of Scot- latid. The Sacrament of the Lord's Supper is administered in each parish, at least once a year, and often twice. Some weeks previous to it, the minister announces to tlie young persons of his parish or congregation, and others who mean to offer themselves for the first time, that he will convei'se with them at his own house, on certain days and hours. This is for the purpose of ascertaining their knoM^ledge of religion, and judg- ing of their fitness for being admitted to the ordinance ; an ex- amination and result in some degree corresponding to confir- mation in the Episcopal Church. On the Sabbath fortnight before, the intimation of the Communion is made from the pul- pit, and the notice repeated to those who wish to converse Avith the minister. On the Sabbath immediately preceding, the discourse has a reference to the subject, and the announcement is made of the days of religious observance. The Thursday immediately preceding the Communion is called the Fast and Humiliation Day, and devoted to public worship with the same solemnity as a Sabbath, there being no work done nor shops open. Satm-day afternoon is also appropriated to public worship, and is called the Preparation Day. In the Church of Scotland every intending communicant re- quires, for admission to the Communion Table, a token, which is a small piece of metal, generally of lead, stamped with the name of the parish ; and, on the fast and preparation days, these are distributed by the minister and elders to the regular communicants ; and to applicants from other parishes, on pro- b Slicing certificates from tlieir ministers. On the Communion Sabbath the psalms, prayers, and sermon, are conducted as on other days. The sermon, on the Sabbath of Communion, is styl- ed, in the Church of Scotland, the Action Sermon, being a phrase derived from the French Protestants, signifying the sermon connected with the object of the day, which is Action de Graces, or giving of thanks, a name for the Sacrament, corre- sponding to, or rather a translation of the Greek word, Euchar- istia. After the sermon, an address is delivered, called the " Fen- cing of the Tables," pointing out, by a forcible appeal to the consciences of the hearers, the characters of worthy and un- worthy communicants, debarring the latter from approaching- A jisalm is then sung, during which tlie minister descends from the pulpit, and places himself at a table, elevated on a platform at the head of the long tables which are in the centre of the church before him, at which the communicants are seated, the whole being covered with white linen. At the same time the elders of the parish bring in the elements, and place them on the table before the minister, being two large silver salvers with the bread, in small loaves cut into slices, covered with linen cloth, and silver cups with the wine, with two flagons, whicli are set on the ground, containing a farther supply. The minister, after a few remarks, reads the words of Insti- tution from the llth chapter of 1st Corinthians, and then offers up the Conseci-ation Prayer, after Mhich he makes a short ad- dress to the communicants, and, repeating the words of Insti- tution, then breaks and distributes the bread to the one on each side of him, who, after partaking of a portion of it, passes it to the next, and so on along the table. In the same manner, he gives the cup to those on each side, who partake and pass it in the same way. During the minister's address, two of the elders collect from those at the tables the tokens they have re- ceived, and others take the salvers of the bread, and attend along the tables, to give a supply when wanted ; others attend the passing of the cups, to supply them if required, and to re- ceive them when the communicants have all partaken. The XV elements are then replaced on the table before the minister by the elders, as at first. The minister, after the distribution, re- sumes his address, which he concludes by desiring the commu- nicants to go in peace. They then leave the table, and their places are taken by others in succession, during which time a psalm is sung ; and the services are continued in the same way, as long as any offer themselves to the tables. It is customary, on these occasions, to have neighbouring clergymen to assist, both at the sermons and at the table services. After the service is concluded, and the elements removed by the elders, the minister, who resumes the pulpit, gives a con- cluding address applicable to the parties, which is succeeded by prayer and psalms. The tables hold from 100 to 150 at a time, and the number of communicants on these occasions is often very great, as, in the country, persons come from other parishes, the days being different in them to suit convenience. In the evening the public worship is resumed, and a sermon preached. The Monday following is called the Thanksgiving Day, and the same service as on a Sabbath is conducted in the forenoon ; after which the business of life is resumed, and shops opened. On the succeeding Sabbath, the minister of a parish generally adapts his discourse to the consideration of the duties and obli- gations of those who had on the preceding one so solemnly avowed their belief in Clu-istianity, which closes the days spe- cially connected with this solemn observance. PREPARATION SABBATH, SABBATH BEFORE THE COMMUNION SABBATH. Psalm xxxvi. 5 — 9- Thy mercy, Lord, is in the heav''ns ; Thy truth doth reach the clouds ; Thy justice is like mountains great ; Thy judgments deep as floods : Lord, thou preservest man and beast- How precious is thy grace ! Therefore in shadow of thy wings Men's sons their trust shall place. They with the fatness of thy house Shall be well satisfy'd ; From rivers of thy pleasures thou Wilt drink to them provide. Because of life the fountain pure Remains alone with thee ; And in that purest light of thine We clearly light shall see. PRAYER. O Lord, this is the day, which thou hast made : In it we will rejoice. We will enter thy gates with thanksgiving, and thy courts with praise. O how we love the habitation of thy house, and the place where thine ho- nour dwelleth ! For here we experience thine exceeding love, and taste of joys that cannot be uttered : here we rest from our labours to adore Thee, our Father in heaven, — to bless Thee for every manifestation of thy love, — • to make confession of our ingratitude and unworthiness before Thee, — to receive the as- surance of thy merciful forgiveness, and to obtain grace to help us in the time of need. Exhausted with the toils of another week, we hail with delight this day of rest, and in thy temple on earth we seek a foretaste of that divine quiet, which shall be our portion in thy temple above. The possessions of this world have mocked our hopes, — the pursuit of them has been at- tended with vexation of spirit, and we have no pleasure in them, for vanity is inscribed upon them alL But hither we have come to 3 meditate with unmingied delight upon the everlasting treasures and honours of heaven. Our hearts are wounded by the injuries of those who hate us, and by the desertion of those on whose esteem we relied ; and hither we have come to receive the renewed assur- ance that thou hast inscribed us for ever on thine heart, and that though the mother may forget her child, thou wilt never forget us. Our days are as a shadow that declineth. We dwell in cottages of clay, and are crush- ed before the moth. A few short years shall close the night of death around us all. How do we rejoice then to receive in thy temple the blessed promises of future and everlast- ing life ! Sickness and death are the portion of our friends, — they go down from our embrace in- to the grave, and return to us no more upon the earth. How consoling then is the pro- mise, which here sounds in our ears, that they shall be again united to us in regions, where there shall be no more sickness, neither shall there be any more death, — where separation and sorrow shall afflict us no more ! We are ignorant, O Lord, of thee and of our duty. We have not been impressed with a due sense of thy divine perfections, and with a knowledge of thy pure and perfect law. With joy, then, we have now left all meaner thoughts at the portals of thy house, and would lend an attentive ear unto the preaching of thy word. Thou source of light ! Thou fountain of holiness ! Teach us, we beseech thee, what is true and good, — teach us thyself. Commu- nicate unto us a portion of thine own wis- dom, and show us wondrous things out of thy law. We confess, O heavenly Father, that we are frail and guilty. We have been ungrate- ful for thy goodness, — we have disobeyed thy commandments, — and we are liable every moment to fall into new transgressions. How then do we rejoice in being permitted on this sacred day to approach thine altar of mercy, to implore thy gracious compassion, thy di- vine forgiveness, and thy future aid ! Our hearts are withered like grass by the influ- ence of sin, — O revive them with the assur- ance of pardon ! As a father pitieth his chil- dren, O have like pity on us ! Not in our own name do we venture to approach thee, — not for our own merits do we expect thy favour. Alas ! our own name is not worthy of being mentioned before 5 thee, — our own righteousness is as filthy rags. But in the name of Jesus Christ, thy well beloved Son, we venture to appear in thy presence ; and we supplicate thy compassion for the sake of Him, who was wounded for our transgressions, and bruised for our ini- quities. O turn away thine eyes from view- ing our pollution, to the cross of Him who knew no sin ! Forgive the crimes of the guil- ty for the sufferings of the innocent. Purify our guilty and polluted souls, by the blood of Him who was holy, harmless, and unde- filed. Henceforth may the same mind be in us which was also in Him, and after lives de- voted to his humble service on the earth, may we at last be permitted to surround his throne of triumph in the heavens. Whilst now awakened in thy temple, O God, to a sense of thy peculiar presence and favour, we sympathize with our brethren in other lands, who bow down in unprofitable service before false gods. Let the Sun of righteousness arise upon all who are thus in the region and shadow of death. Be gra- ciously in the midst of all thy servants, who like us have this day repaired to thy purer sanctuary. Let them experience truth in thy word, and mercy at thine altar. Have 6 compassion upon all thy faithful servants, who are necessarily detained from waiting upon thee in thy house of prayer. Console them with the assurance that thou art not confined to temples made with hands ; but that thou every where delightest to dwell with the humble and contrite in heart. Look in mercy upon all who wilfully absent themselves from thy holy temple. In thy good time, bring even them, we beseech thee, unto thy banqueting house, and let thy ban- ner over them be love. Bless us — even us also — O our God, as we are now met toge- ther for the purposes of religious worship. Prepare us for all the communications of thy grace — and may the duties, in which we are now to be engaged, assist in leading us to a due preparation for that high solemnity which we are next Lord's day to celebrate. Let us not depart hence until thou bless us. Be with the speaker, and be with the hear- ers, for the sake of Jesus Christ thy Son and our Saviour. Amen. SERMOIS r. ISAIAH liii. 1. Who hath believed our report ? and to whom is the arm of the Lord revealed f In his inspired visions, the prophet Isaiah would seem to have been transported into the remote ages of futurity, and to have con- templated, as already past, the events, which he predicts. He details the manner of the Messiah's advent, and tlie characteristic cir- cumstances of his life, with the minuteness of an eye-witness, or contemporary historian ; and blessed, as it were, with immortality on earth, there is no period of the Christian church, of which he appears to have been ig- norant, and no people among whom he has not dwelt till he has become fully acquaint- ed with their character and manners. In the latest times, and among the most dis- tant nations, he is almost as familiar and conspicuous, as among his countrymen the Jews in the reign of Hezekiah. Still he 8 stands forth the conscientious minister — the intrepid and faithful teacher — and in reading his words we cannot but imagine him in person addressing those on whom the ends of the world have come, and before whom the plans of Heavenly grace have been placed in the fullest development. He ob- serves, with sorrow, their unthinking negli- gence — he remonstrates, with earnestness, against their incorrigible infidelity — It was strange — it was deplorable, that after his " report" had been fulfilled, they should still " disbelieve" it — that they should shut or avert their eyes when the " arm of the Lord was revealed." This inattention and unbelief, of which the prophet complains, are the more to be regretted, as they cannot be founded on any solid conviction, or even specious pretence, that the kind of evidence which he employs — and more particularly that of prophecy — is insufficient to attest the authenticity of heavenly instruction ; or that prophecy is unworthy of regard from the nature of the things which it reveals, and of the truths which it is brought to support. To establish these two positions shall be the object of the following discourse. 9 I. In the first place, then, 1 affirm that the kind of evidence which the writers of the scriptures employ— and more particularly the evidence of prophecy, is not insufficient to attest the authenticity of heavenly in- struction. No person will deny that there are many things respecting the origin and destiny of man, which it would be highly interesting to know, and which reason un- assisted has not the means to discover — many which might contribute greatly to his comfort here, and if there be another state into which consciousness shall prolong his existence, many more, equally essential to his well-being hereafter. And no person will undertake to prove that the great Au- thor and Director of human destiny might not have a wish to reveal some part of his will to mankind, which would otherwise have remained beyond the reach of human saga- city, or that, if he had the wish, it was impos- sible for him to make the communication. Allowing, then, the deficiency of human knowledge, the wish of the Deity to supply it, and the manifest possibility of carrying his wish into execution, it is difficult, if not impossible, to imagine a plan in any respect preferable to that, which He is represented 10 in the scriptures as having actually adopted. One thing at least is certain : the interfer- ence of Heaven could not have heen render- ed obvious to human reason, except by a dis- play of attributes or faculties, which man- kind either want entirely, or possess in an inferior degree. Nor is it less evident that the more the attributes employed surpass, or differ from, those with which mankind are endow^ed, — or in other words, the more su- pernatural any interference is, the stronger testimony does it afford that there really was such an interference. Now of wisdom, jus- tice, goodness, knowledge, power, and all other conceivable attributes of the Divine nature, which would we pronounce the most different from any that man possesses, or in which do we perceive, most easily and dis- tinctly, the gradations of immeasurable su- periority ? Here it is impossible to hesitate in selecting his prescience and power. It is easier to ascertain the exact amount of hu- man force than to trace the precise limit of human ingenuity. An effort of power is brought within my observation, and in a thousand instances I can judge at once whe- ther or not it could have been accomplished by human efforts. My attention is directed to 11 a deed of wisdom, of justice, or even of good- ness ; but I know not so well the moral and intellectual powers of man, and cannot take upon me to deny so peremptorily his preten- sions to the merit of the action. If we know not the exact point to w^hich human power can reach, we can at least assign that which is absolutely unattainable ; — ^but where shall we fix the summit and boundary of human knowledge — to whatshall we limit the altitude and expansion of that tree, whose branches rise and spread — not with the years of the man but with the years of the species — which was planted in the spring of time, and has seen no winter in the progress of ages ? With respect to prescience, the difference between man and his Maker is still more re- markable, there being no faculty possessed by man, except that very limited sagacity, which enables him to form conjectures as to the consequences of past or passing events, to which it bears any resemblance. It is even difficult to conceive how the actions of free and voluntary agents can be foreknown. And hence it appears that the strongest evi- dence of Divine interference must be drawn from foreknowledge and power. Doctrines and precepts, eminently distin- 12 guislicd for wisdom, justice, and goodness, may have been invented by man, as we some- times see even in the grossest systems of idolatry and superstition ; and under this specious colouring, they may have been im- posed upon us as revelations from on high. But no teacher merely human could dry up the ocean — stop the course of rivers — and raise the dead to life ; — or predict the actions of voluntary agents in distant times, and dis- close the destiny of nations yet to arise in the world, that he might gain credit to his pretensions. If we were now to suppose the Deity to employ his prescience and his power in at- testing the revelation of his will to man, what, we have next to inquire, would be the best way of bringing it forward ? Pre- science we easily perceive, could not have been employed to confirm the belief of the first inhabitants of the world, there being no intrinsic evidence that a prophecy is true till it be fulfilled. Prophecies, therefore, when they were first uttered, could not make the people believe. In this respect they were intended for future generations ; and, if they were then believed, the person who delivered them must have afforded some other evidence 13 that he ispoke with a commission from hea- ven. At last, however, prophecy would he- come a strong and incontestihle evidence — the gradual evolution of predicted events, in proportion as the world grew older, adding more and more to its force. But that testimony to the truth of revela- tion, which prophecy could not afford in the primitive ages, might be derived from mira- cles. From time to time they might be re- sorted to for the purpose of establishing the character and credit of the person employed, whenever any important instructions were to be conveyed to mankind. At other times they would be discontinued as unnecessary ; and this need of them would always be di- minishing in proportion as the evidence. from prophecy increased. It may, likewise, be added, that the too great frequency of miracles was to be avoid- ed, as tending rather to weaken, than corro- borate, the truths which they were intended to support. For if the common course of nature were often violated, we might be led at last to suppose, either that there was no- thing fixed in her operations, or that these changes were produced by some secret laws, which the generality of men could not dis- 14 cover, but which the pretended delegates of heaven had been successful enough to find out, and to turn to their own purposes. In- deed, the very infrequency of an event seems to be necessary to give it the character of a miracle, and thus make it a proof of the im- mediate interference of heaven. For, except that the one is common, and the other not, I should hesitate to say, whether the flowing of a river in its ordinary course, or the separ- ation of the waters of the Red Sea, was the more unaccountable event. The person who has always observed it, will say indeed that the river flows in this direction, because it is downwards, — and the philosopher, who can trace the operation of the same law among planetary worlds, tells you only the same thing in terms that are less understood. But, humbling as it is to the pride of human at- tainments, the philosopher, unless he attri- bute it immediately to the will of the Deity, — to which also he may attribute the miracle in Egypt, — knows no more why the river should flow downwards rather than upwards, and why it flows at all, than the merest child which amuses itself by floating straws upon its surface. Both events are in some way or another the result of an Almighty mandate. 15 Thus far the ignorance of the mechanic has conducted him, and here the wisdom of the philosopher has been stayed. Such being the state of human knowledge respecting natural events, it is not to be wished that miracles had continued too long — or been multiplied with too great frequency, even in attesting the will of God. Simply then, from the ideas we entertain of the Supreme Being, and altogether inde- pendent of any information respecting the mode which he has adopted in revealing his will to man, it follows that the best way of communicating the evidence of such a reve- lation would have been to enable his agents to work miracles, that might confirm the be- lief of their contemporaries, and to prophecy that they might secure the acquiescence of future generations. But this is the very way in which the in- terference of heaven is made known to us in the sacred scriptures. The messengers em- ployed, performed many wonderful works, that the people whom they addressed might believe them " for their work's sake," — and, that succeeding ages might have something, even in addition to undoubted testimony, as a foundation for their faith, they afforded 16 them a still more incontestible evidence, in predicting some of the greatest and most in- teresting events, that w^ere to happen on the theatre of the world. All who have any pretensions to reason, then, must come to one or other of these conclusions. Since they admit it to be pos- sible for the Deity, if he choose, to reveal his will to man, and cannot imagine any evi- dence better in its kind than that to which the scriptures lay claim, they must at once either allow them to be of heavenly origin, — or they must both reject their account of mi- racles, and deny that they contain any such thing as a prophecy. As it would lead us into too wide a field, it is not my intention to investigate both these subjects, but in what remains of this discus- sion, to limit our attention to prophecy, since the evidence to be derived from this source is more peculiarly adapted to us, who live in this late age of the world, and is every day becoming more worthy of notice. It has to be shown, then, that the scrip- tures, as they pretend, do really contain ex- plicit predictions of future events, and of events, too, which no power or sagacity be- longing to human nature could ever have en- 17 abled us to anticipate. Now, this can be on- ly done by instances. As, however, it would be impossible to point out and elucidate many of these in a single discourse, it is but fair to add, that such as shall be selected can with justice be considered as only a specimen of what a full and accurate inquiry might produce. And the very straitness of the li- mits to which we are confined, — the defi- ciency, if not the total want of elucidation to which we are compelled to submit, will fix this impression on every candid mind, that if we have made no attempt to explain, we have also made no attempt to pervert the meaning, but have allowed it either the advantage or disadvantage, as you may choose to call it, of speaking for itself. Should any prejudice be entertained against the evidence of prophecy on account of what has been sometimes alleged, — the general ob- scurity of the prophetical writings, — it may also be proper to remark, that the objection is futile, even allowing the allegation to be well founded. Though the credit obtained by a clear and distinct prediction may be strength- ened by others of the same character, it does not follow that it shall be weakened by there being thousands besides, relating to events, 18 witli which we have no means of becoming^ acquainted. Since prophecies were delivered, — not to enable us to anticipate the course of nature, but merely to ascertain their truth after they had been fulfilled, and since they were not intended for the benefit of one age or one country merely, it cannot appear strange that many of them should be obscure, or even absolutely unintelligible. Had the in- habitants of the British empire in the nine- teenth century been the only people to be convinced of their truth, or concerned in their discovery, they would no doubt have come to us under a very different form. But since other nations, and other genera- tions of men, had an interest in them, and were to be convinced as well as we, there must be many things relating to a particular quarter of the world, or to a particular age, over which the deficiency of local informa- tion — the want or destruction of historical records — and the dark night of futurity have thrown an impenetrable shade. The pur- poses of heaven were served, if it had pro- vided a sufficient foundation for our own faith, whether or not it had enabled us to comprehend every thing, which had been, or 19 was to be, a foundation for the faith of others. To come now to particular instances — how can it be known, several ages before the event takes place, that a certain city is to be destroyed, and never to be rebuilt, or inha- bited again ? There might, perhaps, be little risk in predicting the assault of an enemy, with its partial demolition, at some remote and undefined period. But it is rather ex- traordinary for a large city, even after it has been exposed to the vicissitudes of war, to be razed from its foundations, or totally de- serted. Damascus, though ravaged often by the enemy, and reduced even to a heap of ruins, has risen from its ashes, and subsisted from the most remote ages — so have Jeru- salem, Rome, and many others. How comes Nineveh so finely situated as to invite a per- petual concourse of inhabitants, while Me- sopotamia and the fertile banks of the Tigris afforded any food for human subsistence — How comes Nineveh, even in the time of Josiah, the king of Judah, to be doomed to overthrow, and perpetual desolation ? The prophecy is thus found (Zephan. i. 1.) " The word of the Lord came to Zephaniah in the days of Josiah, the son of Ammon, 20 king of Judah," (ii. 13.) «' The Lord will make Nineveh a desolation, and dry like a wilderness. And flocks shall lie down in the midst of her, all the beasts of the nations : both the cormorant and the bittern shall lodge in the upper lintels of it ; their voice shall sing in the windows." The prophecies regarding the Babylonish captivity in the reign of Hezekiah, long be- fore there could be any apprehension of an attack from that quarter upon the kingdom of Judah, and as early almost as the first in- timation to the Jewish rulers of the exist- ence of such a monarchy, are wonderfully explicit. These are the words of Isaiah (xxxix. 6.) to king Hezekiah, " Behold the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Ba- bylon, nothing shall be left. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away ; they shall be eunuchs in the palace of the king of Babylon." Nor are the words of the same prophet less remarkable respecting the destroyers, and the circumstances attending the destruction of that great city, at a time when the au- 21 thors of it were a nation of very little note, and the most unlikely of any to be selected by a foresight merely human, (xiii. 17.) " Behold I will stir up the Medes against them — and Babylon, the glory of the king- doms, the beauty of the Chaldee's excellency, shall be as when God overthrew Sodom and Gomorrah — It shall never be inhabited, nei- ther shall it be dwelt ia from generation to generation. The wild beasts of the islands shall cry in their desolate houses, and dra- gons in their pleasant palaces." And on this subject the prophet Jeremiah is, if possible, still more circumstantial, (li. 27.) " Call together against her the kingdoms of Ararat, Minni and Ashchci- naz, appoint a captain agauist her, cause the horses to come up as the rough caterpillars. Prepare against her the nations with the kings of the Medes ; and the land shall tremble and sorrow, for every purpose of the Lord shall be performed against Babylon, to make the land of Babylon a desolation with- out an inhabitant." And, as if Jeremiah had lived to witness the sacking of the city amidst the unseasonable feastings and im- prudent security of both rulers and people, he adds, " The mighty men of Babvlon 22 have forborn to fight, they have remained in their holds — their might hath failed — they became as women — they have burnt her dwelling places — her bars are broken — one post shall run to meet another, and one mes- senger to meet another to show the king of Babylon that his city is taken at one end." Nay, as if he had been present when the river Euphrates was turned out of its usual channel to make an entrance for the be- siegers, he continues, (v. 36.) " Thus saith the Lord, I will dry up her sea and make her springs dry." And anticipating a still more remote event, after the time of the Grecian monarch Alexander, he tells us the ultimate cause of the perpetual desolation of that great city, when the river, from the change made in its course, having spread itself into stagnating marshes over the adjacent terri- tory, had rendered the situation so unfavour- able to the health and subsistence of the in- habitants, that they gradually withdrew from it to another city, Seleucia, founded by one of the successors of that great conqueror in a more salubrious spot upon the banks of the Tygris. " The sea," says he, " is come up upon Babylon, she is covered with the mul- titude of the waves thereof." 25 PRAYER. We adore thee, O God, as the Creator of the universe, and the absolute disposer of every event. Who is like unto thee in hea- ven or on the earth — glorious in holiness — fearful in praises, continually doing wondersi We rejoice in believing, that though all na- ture obeys thy will, and angels witness and adore thy perfections, yet thou humblest thyself to behold the things which are done upon the earth, and lendest a father's ear to our prayers. Encouraged by the hope that thou wilt be in the midst of us to bless us and to do us good, we would go forward in thy name, trusting in thy strength. Par- don the iniquities of even our holy things, and accept our imperfect services for Jesus Christ's sake. Amen. Paraphuase XIX. 1, 2, and 3. The race that long in darkness pin'd Have seen a glorious hght ; The people dwell in day, wiio dwelt lo death's surrounding night. • 24 To hail thy rise, thou better Sun, The gath'ring nations come, Joyous, as when the reapers bear The harvest treasures home. For thou our burden hast removM And quell'd th' oppressor''s sway. Quick as the slaughtered squadrons fell In Midian's evil day. SERMON II. ISAIAH liii. 1. Who hath believed our report P ajid to whom is the arm of the Lord revealed ? In a former discourse, my friends, I directed your attention to these words. I took an opportunity of observing that this inatten- tion and unbelief of which the prophet com- plains, cannot be founded on any solid con- viction, or even specious pretence, that the kind of evidence which he employs — and more particularly that of prophecy, is insuf- ficient to attest the authenticity of heavenly 25 instruction — or that prophecy is unworthy of regard from the nature of the things which it reveals, and of the truths which it is brought to support. These two positions I proposed as the subject of discourse. In treating of the first, namely, that the evi- dence which the scriptures employ — and more particularly the evidence of prophecy, is not insufficient to attest the authenticity of heavenly instruction, I pointed out the ignorance of mankind on many subjects which it would be highly interesting for them to know — tlie probable intention of the Deity to reveal some information re- specting them — and the possibility of car- rying this design into effect. I showed you how this might be accomplished and confirm- ed by his prescience and power, and how the revelation of his will had actually been at- tested by miracles and prophecy. To the latter species of evidence 1 pro- posed to confine your attention ; and in dis- cussing it, I proceeded to lay before you some remarkable instances in which the prophecies of the scriptures had been ac- complished A few instances more I shall now proceed to adduce. The prophecies of Ezekiel (xxvi.) respect- 26 ing Tyre have been fulfilled in the most mi- nute particulars, although the situation of this city upon a rock surrounded by the sea was naturally so strong as to bid defiance to the probable chances of war ; and, from this natural strength, so very inviting, that no sort of overthrow was likely to prevent it from being rebuilt on the same ground, and repeopled by an accession of new inhabitants. Yet these are the words of the prophet — (xxvi. 14.)—" I will make thee like the top of a rock : thou shalt be a place to spread nets upon ; thou shalt be built no more : for I the Lord have spoken it." Now, every one acquainted with history, knows that this is an account of that famous city, exact even to a historical description. For, though after its destruction, another city, to which the same name was given, was built upon the main land at no great distance ; yet the an- cient situation became, and is to this day, a bare rock, on which the fishermen spread their nets. The Prophecies of Daniel, in the 8th chapter of his book, require no explanation ; because it is expressly stated, that the he- goat, with the notable horn in his forehead, refers to the kingdom of Grecia, and the ram with two horns, to that of Media and Persia, united under one sovereign ; and every one in any degree acquainted with an- cient history, knows how exactly this predic- tion corresponded with the event Observe, too, how particular the prophet is, respecting the monarchs of Persia, as well as respecting Alexander the Great and his successors, (xi. 2.) " Behold, there shall stand up yet three kings in Persia, and the fourth shall be far richer than they all, and by his strength, through his riches, he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his king- dom shall be broken, and shall be divided to- ward the four winds of heaven, and not to his posterity, nor according to his dominion which he ruled ; for his kingdom shall be plucked up, even for others besides those.'* Now, Alexander's dominions went not to his posterity, for they were divided among his four principal generals, and as exactly as could be towards the four winds of heaven. The predictions of the same prophet (ix.) respecting the return of the Jews from Ba- bylon, — the death of the Messiah, — and the 28 destruction of Jerusalem by the Romans, are equally plain ; and we may in some parts observe a wonderful coincidence be- tween them, and a far more ancient prophe- cy, put by the Lord into the mouth of Ba- laam, when he went to curse Israel. (Num. xxiv, 24.) . There is just another prediction, to which I have still to solicit your patient attention. It will not be liable to any of the objections, which a perverse ingenuity might perhaps fancy to many others, and is the more de- serving our consideration, as it relates to an event wdth which we are intimately ac- quainted. It is that, which respects the dis- persion of the Jews, — a prophecy fulfilling in fact before our eyes. It is well known, that where any nation has been conquered, the people gradually become assimilated to their conquerors, and in the progress of ages, lose every character by which they can be distinguished. The Greeks who followed Alexander into the £ast, are not now to be known from the in- digenous Asiatics. The descendents of the Africans in Spain, and of the Romans through the southern kingdoms of Europe, have long since ceased to be different from 29 their Gothic conquerors. And the Normans who invaded England a few centuries ago, are now completely of one mass with the Saxons and Angles, who preceded them. Even in more unfavourable circumstances, where a difference of colour has been added to that of language and religion, to present obstacles to assimilation, which might, if in any case, be deemed insuperable, we see them sensibly diminishing, and may expect that in the lapse of time, they will wholly disappear. In several parts of the New World, lately as it was discovered, the dark brown of the native inhabitant, and the more deepened hue of the imported African, in combining with the ruddy fairness of the European colonist to form an intermediate complexion, are already contributing to sub- vert a distinction more obdurate, than that of religion and manners. True, — distinctions are kept up, and even multiplied, — but it is just this multiplication, that makes the dis- tance between the several classes less than it was before, and brings them nearer to that point, where a difference in name shall be none in fact, — the number of distinctions, when carried to a sufficient extent, being it- 30 self sufficient to make all distinctions disap- pear. Contrary, however, to what might thus have been expected, — contrary to experience and probability, it was foretold, even in the first ages of the Jewish nation, that they should be scattered, and yet remain separate and distinct among all the people of the earth. The Lord spake thus by Moses, (Le- vit. xxvi. 33 — 44,) " I will scatter you among the heathen, and yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them to destroy them utterly, and to break my covenant with them." The words of Jere- miah are to the same effect, (xxx. 11.) " Though I make a full end of all nations, whither I have scattered thee, yet will I not make a full end of thee." (xxxi. 35.) " Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon, and of the stars for a light by night. If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever." So also, Ezek. v. 12. "A third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee ; and a third part shall fall by the sword round about thee ; and I will scatter a third part into all the winds, and I will draw out the sword after them." (vi. 8.) " Yet will I leave a remnant, that ye may have some that shall escape the sword, among the na- tions when ye shall be scattered through the countries." Now, without adding a word more, I am sure that every person of a plain, sound, and unbiassed understanding will admit, that these instances are really prophecies, — and prophecies, too, respecting events which hu- man sagacity could never have enabled us to anticipate, — or in other words, that they are sufficient vouchers of the authenticity of heavenly instruction. Should any one, however, have his mind so embarrassed by the arguments of modern infidels, or be so enamoured of their mode of reasoning, as to withhold his assent, till he can apply their touchstone of evidence, it may not be improper, for his sake, however unnecessary it may appear to others, to show that infidels can be met on their own ground and attacked with their own weapons. It has become fashionable of late — more, however, in other countries than in this to reduce the probability, even of such events as depend upon the will of man, to calculation ; and this kind of proof has been employed to show the improbability of a mi- racle. But the very same mode of comput- ing the very same figures will demonstrate the impossibility of the events, which I have now presented to your notice, being predicted by human foresight. Were we to select as an instance the cap- ture of Babylon by Cyrus, and the final de- solation of the city when the inhabitants forsook it to go to Seleucia, we should find the improbability so great that numbers could not express it. The simple fact of the person's name, who was to take the city, being mentioned by Isaiah, generations before he was born, and even before the nation to which he belonged had risen to any emin- ence in the world, contained in it two cir- cumstances both of enormous improbability. 1st. Supposing it possible for the prophet in his remote time to know what was to be the name of every individual in the kingdoms of Media and Persia at the birth of Cyrus — and supposing, as it really happened, the name of the conqueror of Babylon was to be different from any of the former kings — 3S then the chance which the prophet had of fixing upon his name, was precisely the same as of telling before hand what number would be the prize in a lottery where all the tickets are blanks except one, and the number of them equal to the whole male population of the two kingdoms. The chances of failure and success must have been in the proportion of millions to one. 2dly. Nor, in the second place, is this all — before the prophet had even the chance of success, he must, accord- ing to our supposition, have been able to name the whole of the male population. And as mankind, in giving names to their children, are not limited to any precise number, but may vary them as far as they choose — the improbability of foretelling the names of the people throughout the two kingdoms must be equally unlimited — that is to say, numbers, however great, cannot ex- press the chances of failure, compared with one chance of success — and thus the event, passing all the limits of probability, becomes, even in the language of the calculator, ab- solutely impossible. In this w ay I might take circumstance af- ter circumstance, and heap impossibility up- on impossibility in this single event, and not 34 only in this event, but in all the predictions I have mentioned — whether respecting the return of the Jews from Babylon — the advent and death of the Messiah — the destruction of Jerusalem by the Romans, or the singular dis- persion and separate existence of the Jew^s a- mongall the nations of the earth till this day. This, then, is the conclusion, either you must admit the authenticity of the scrip- tures, or the justice of the prophet's com- plaint, that you have disbelieved when you have seen the arm of the Lord revealed. Either you must admit the evidence to be sufficient, or you must show us what sort of evidence would have been better, or you must maintain that it is impossible for God to authenticate the revelation of his will. II. The second position on which we are now to enter, as it is not so likely to be dis- puted, may, notwithstanding its importance, be dismissed with greater brevity^ We are shortly, then, to establish, that besides being a source of incontestible evidence for the au- thenticity of the scriptures, prophecy is also entitled to our regard from the nature of the things which it reveals, and of the truths which it is brought to support. In this wonder- 35 fill mirror have mankind observed the march of events, which would have been interesting though but in history, extending in long perspective from the first dawn that relu- mined the hopes of our race, to the period when the sun shall be blotted from the fir- mament, and darkness and chaos resume their ancient reign. Here we see individu- als and families arising to act a distinguished part in the plans of Providence — here we con- template the fortunes of kings and of king- doms — here are disclosed to us the fate of the world which we inhabit and the final destinies of our race. Here too did the faith- ful, who preceded the time of the Messiah's coming, obtain a clear view of that land of promise, which was more to be desired than the land of Canaan, and learn the way by which they should enter its confines in safety. But if prophecy, from what it reveals, be well entitled to our regard, it is so still more from the truths which it is brought to sup- port. The great design of it, being not his- torical detail, but the confirmation of what has already been detailed, it is in this point of view that we must look for its full im- portance ; and so great does it here appear, 36 that if there be any thing in divine revela- tion interesting to the hopes or the fears of our race — if there be any thing that deserves to be known, and to be believed when it is known, part of that interest — part of that claim to our regard is due to prophecy. Now what is the interest we have in the revelation of the will of God : — an interest which has roused the solicitude of every soul capable of thought from the day that our great progenitor first forfeited the favour of his Maker, to the very last which saw you on your knees to thank him for the blessings of his grace, and which shall continue to call forth undiminished attention till the last trumpet shall summon the world to the final judgment ? It is an interest which, if ever there was language adequate to the idea, may be expressed in these awful words — " where no vision is, the people perish." This revelation has taught us what human reason had searched for in vain, and could not, by any effort of its own, have ever dis- covered. It has taught us the method which God, in his infinite wisdom, has devised for reconciling the world to himself, and making the suggestions of his mercy and grace con- .sjstent with the dictates of inflexible justice. 37 > It has shown us the way, and the only way, of escaping everlasting perdition. It is our guide and our passport to eternal felicity. It has detailed to us the sufferings and the death of Christ Jesus on our behalf, with- out which we could never have recovered the favour of our God, or shared the inheri- tance of the saints in light. It has instruct- ed us in the system of true and essential duty. It has not only disclosed to us our future destiny, but it has also told us how that destiny is to be fixed — declaring that by faith and obedience we may inherit eternal life, but that by continuing in sin we shall entail upon ourselves everlasting destruction from the presence of God and the glory of his power. What but folly — what but madness, the grossest that can be conceived — could have disregarded such a revelation as this ? What fears would not start up at the dreadful in- telligence of a future reckoning — what hopes would not spring into ecstasy at the mention of eternal blessedness ! Compared with this, what is there in the world either pleasing or terrible — what is there either to interest or alarm? Though prosperity should flow around us as the streams that water our val- 38 lies — though joys should sparkle on every side numerous and brilliant as the dew drops of the summer morning — though pestilence should strew the ground with dying multi- tudes — though the whirlwind or the earth- quake overturn our dwelling, and our weak bodies fall in the crash of ruin — though the carnage of battle spread along the plain, and every heart be maddened with the roar of the murdering artillery, — these — these are events, which might indeed arouse the solici- tude and terror of a moment, but they are without the tremendous reality of eternal endurance — lost to the thought and to the eye that is fixed upon the immensity of ano- ther existence. The war of elements — the wreck of worlds — what are they to him, who sees his fortunes unchanged, and unchange- able, when these transient commotions shall have passed away ? If then it was deplorable that the people should neglect what had been pressed upon their attention by the strongest imaginable evidence, how just must have been the Pro- phet's complaint, when the very things of which they were so negligent have an inte- rest and importance which surpass as far the interest and importance of all other 39 things, as earth is surpassed by heaven, or the perishable joys of a day by the transports of eternity ? But the Jews, you may be disposed to say, were a stubborn and besotted people, from whom little better was to be expected. Alas ! we are ever ready to criminate others and to exculpate ourselves. We hear many things to which our neighbour would do well to at- tend — it seldom occurs to us that we have need of the same advice. It is not, however, the Jews alone of whom the Prophet speaks — but the people, in gene- ral, who should have witnessed the exact ac- complishment of his predictions. It is the people who were to live after the coming of the Saviour — who should see him wounded for their transgressions and bruised for their iniquities — who should behold the chastise- ment which he would suffer for their peace, and the stripes by which alone they could be healed — and should yet remain unconvinced and incorrigible — inattentive to arguments which should have established their belief, and regardless even of the arm of the Lord which they might have seen stretched forth for their deliverance. 40 Let us take care, then, lest the guilt whicli we are so ready to charge upon others, come home to ourselves. Let us take care lest there be in any of us an evil heart of unbe- lief, which, despising Moses and the Prophets, would not be convinced though one rose from the dead. God has given us all the evidence for the truth of the Holy Scriptures that is required by sound reason, or, perhaps, that the case admits. If we ask more we should only be tempting his Holy Spirit. On any account let there be no complaint till we have fully examined what has been already given — and should this — as is not very probable — prove unsatisfactory or deficient, God is not a hard master, reaping where he hath not sown, and gathering where he hath not strewed. But, alas ! it is not the want, but the disregard, of evidence, that is so generally fatal. Should this be the unhappy case with any of you, may God of his infinite mercy grant that you may soon be of a better mind ! 41 LAST PRAYER. We desire, O God, again to approach Thee with reverence and humility. We rejoice that thou art not confined to temples made with hands. Thy temple is all space, — thy altar is the universe — and thou art ever ready to accept the sacrifice of a pure and grateful spirit. Though thousands of an- gels continually surround thy throne, ador- ing thy perfections, and hearkening to the voice of thy word ; yet thou lookest with a father's eye upon the children of men, and delightest to dwell with the humble and con- trite in heart. Though thou dwellest in light, which is inaccessible and full of glory, enjoying a happiness which is eternal and independent of thy works ; yet thine eye pe- netrates the veil of thick darkness which will soon cover the earth, and thou hearest and wilt regard with pleasure the prayers, which we now place upon thy altar. Father of mercies ! our hearts overflow with gratitude whilst we meditate on thy love. Thou didst form us after thine own image in knowledge, righteousness, and holi- 42 ness. Thou hast enriched us with that in- tellectual gift, which enables us to trace thy wisdom and goodness in every object of na- ture, and in every event of providence, and to soar beyond the limits of the universe, to the throne of its Omnipotent Creator. Thou hast dignified and animated our hearts with sentiments of piety, benevolence, and truth, and sent thy Son into the world to lead us unto thee by his example, and to confirm, by his death and resurrection, those hopes of immortality with which thou hast elevated our souls. Follow, O God, with thy rich blessing the religious services in which we have this day been engaged. May our prayers and our praises, and the preaching of thy word tend towards our spiritual edification, and to the promotion of that preparation for sitting down at thy holy table, which will be ac- cepted of thee. Forgive, O God, the prepa- ration which is not the preparation of the sanctuary. We desire, O heavenly Father, to remem- ber in our prayers before thee the whole fa- mily of man. Hasten, we beseech thee, the happy period when knowledge, religion, and 48 virtue shall cover the earth as the vraters co- ver the channel of the sea. Be the God, we pray thee, of all our friends and relation^ wherever they are, and in whatever way they are fulfilling the purposes of thy providence. Forgive, we entreat thee, our enemies, and enable us from the heart freely to forgive them. We recommend, O God, to thy divine pro- tection our native land. Thou hast made her a great nation — ^may her people be wise and serve thee with pure hearts fervently. Bless our beloved Sovereign the King, and all the other branches of the royal family. As thou hast made them great, make them also good. May the wise and faithful of the land be around our King's throne. Com- mand thy blessing upon the judges and ma- gistrates of the land — upon the ministers of the everlasting gospel, and upon the whole body of the people. Command thy blessing, O God, upon this parish and upon this congregation. Hallow the ties by which its members are united to each other ; and may they acquire in this world those habits of religion and virtue, which can alone prepare them for being 44 members of that great family of love which shall enjoy thy presence for ever in the heavens. Be with us as we are still farther to be employed in singing to thy praise. Dismiss us with thy blessing, and enable us to spend the remainder of this day, and all the days of our lives, in thy fear. These our humble prayers are before thee. May they be ac- cepted for the sake of Jesus Christ, our strength and our Redeemer. Amen. Paraphrase xix. 4, 5, 6. To us a child of hope is born ; To us a Son is giv"'n ; Him shall the tribes of earth obey. Him all the hosts of heaven. His name shall be the Prince of peace, For evermore ador'd, The Wonderful, the Counsellor, The great and mighty Lord. His pow'r increasing, still shall spread; His reign no end shall know : Justice shall guard his throne above, And peace abound below. 45 BLESSING. May grace, mercy, and peace be with you, and all the people of God, now, henceforth, and for evermore. Amen. 46 FAST DAY. PAR. XXXIX. 1 4, 5. PRAYER. On this morning of a day set apart for hu- miliation and fasting, we would adore thee, O God, as an omnipotent and invisible spirit, — the Creator and Governor of all things ! While the whole frame of nature reveals thy goodness and wisdom, thy throne is conceal- ed from mortal eye. Thou makest darkness thy pavilion, — thou dwellest in the thick cloud. Who can by searching find out God ? Who can find out the Almighty unto perfec- tion ? Who hath known the mind of the Lord, and who hath been his counsellor ? It is high as heaven, what can we do ? Deeper than hell, what can we know ? The measure thereof is longer than the earth and broader than the sea. 47 Though we go forward and thou art not there, and backward but we cannot perceive thee; yet all things in heaven and on earth pro- claim thy creating power and superintending providence. They declare thy wisdom, and thy majesty, and thy counsel. Thou dost great things and unsearchable, marvellous things without number. Thou stretchest forth the heavens as a curtain, and thou spreadest abroad the earth by thyself. Thy spirit hath garnished the sky. Thou com- mandest the morning, and causest the day spring on high to know his place. Thou prescribest a path to the moon, and directest the stars that wander through the firmament. Thou presidest over the rolling year, — cloth- ing the earth with verdure, or covering it with desolation, — commanding the tempest to rage or to cease. Every being too, that has life was created by thy hand, and is dependent on thy care. Thou fdlest the abodes of heaven with bright inhabitants, and breathest into the nostrils of every creature, that moves upon the earth. The eyes of all things wait upon Thee, and Thou givest them their food in due season. The highest angel and the meanest insect 48 depend alike upon thine inexhaustible boun- ty and providential aid. In thy hand, also, is the breath of all man- kind ; and every one that is born of a woman depends upon thy bounty. Thou didst form us all at first and not we ourselves, and from the first moment of our existence until now, thy gracious providence hath sustained our lives, supplied our wants, and loaded us vi^ith unnumbered comforts. In infancy, in youth, and in maturer years thine arm was ever around us guarding us from evil, and esta- blishing our way. When stretched upon the bed of sickness, tliou hast restored us to health, and brought us back from the gates of death. When our brethren have dealt de- ceitfully with us, — when our kinsfolk have failed, — or our familiar friends have forsak- en us, thou hast been our never-failing por- tion, solacing our hearts with the assurance that thy love towards us passeth all under- standing and is incapable of change. When exposed to the snares of vice, and tempted by the wickedness of our own hearts, or by the example of others to disobey thy righte- ous commandments, thou hast often vouch- safed to us thy gracious aid, and preserved us from the commission of sin. Even when 49 we have yielded to temptation, and been guilty before thee, — when we have become the objects of thy just displeasure, thou hast not left us to perish, — but hast led us re- pentant to thy mercy seat, and comforted us with the hope of forgiveness for the sake of thy well beloved Son, our gracious advocate, who ever stands at thy right hand to make intercession for us. As thou hast been kind and merciful to us, O Lord, in the time that is past, continue, we beseech thee, to protect and bless us in that which is to come. When we are exposed to danger, be thou our shield, — when sub- jected to sorrow, be thou our refuge, — when assailed by temptation, be thou our guide, — when guilty, graciously forgive and save us. When our friends are torn from us by un- kindness, console us with the assurance of thine everlasting regard. When they are re- moved by death, vouchsafe to us the blessed hope of being soon united to them for ever in heaven. When adversity overtakes us, for- bid that we should murmur at thy righteous dispensation. ..When^prosperity is our lot, may we gratefully remember the source from whence it flows. When health is our portion, may \vc employ the golden season in doing whatsoever thou hast commanded us, whilst thy word is a light unto our feet, and a lamp unto our path. When sickness comes upon us, grant us resignation to thy holy will ; and teach us to know that whom thou lovest thou chastenest, and that thou scourges t every son whom thou receivest. And when the last hour of our earthly existence shall arrive, give us gracious anticipations of that which is eternal. When we enter the dark valley of the shadow of death may we fear no evil, ^may thy rod and thy staff support us, — and may thy Spirit conduct us into those everlasting mansions, where there shall be no more pain and death, but where all is light and life and joy. Enable us, O God, to be duly thankful for the advent of thy well-beloved Son. Bless to us the great work which He finished upon the earth. May the services, in which we are now to be employed, make a suitable impres- sion upon our lives and conversation. Be in the midst of us to bless us, and to do us good, and may the words of our mouth and the me- ditations of our hearts find acceptance with Thee, for Christ's sake. Amen. 51 SERMON I. GALATIANS IV. 4. When the fulness of time was conic, God sent forth his Son. Our first parents brought themselves and their descendents into a state of sin and mi- sery by a voluntary transgression of the di- vine law. Their redemption from this state, by the incarnation, sufferings, and mediation of Jesus Christ, was, on the part of God, an act of unmerited grace. On his sovereign will, then, depended both the mission of the Saviour to the earth and the time of his glo- rious appearance Mankind had no right to a Redeemer — to behold for their sake God manifest in the flesh — till that merciful Being, against whom they had transgressed, promised to deliver them from the guilt and curse of their condition, and to reinstate them in the enjoyment of all the privileges of innocence and- obedience. This promise was made to the first of our race, and. when once made, the truth, and 52 righteousness, and mercy of the Eternal were pledged to its fulfilment. The promise was accompanied by an intimation of the time when the nations should be gladdened by the advent of the Messiah, and the gracious period was faithfully observed. The pro- phets foretold, that, under the fourth great empire of the world, the " God of heaven should set up a kingdom, which should never be destroyed" — that this should happen when the " kingdom was departing from Judah," and at the " end of seven weeks, and three score and two weeks, after the return of the Jews from the captivity" — and when these signs were distinctly united, " Jesus came in- to Galilee preaching, and saying the time is fulfilled — the kingdom of God is at hand — repent ye and believe the gospel." — " When the fulness of time vrds come, God sent forth his Son." The " time appointed by the Father," being thus faithfully observed, candid and intelligent men have little more to do than to acknowledge with due reverence that " known unto God are all his works from the beginning," and to receive with due gra- titude the inestimable blessings which result from the fulfilment of his promise. Yet it 53 is not rebellion against our heavenly Bene- factor, humbly and modestly to inquire, why blessings so great were so long withheld from mortals ? If sufficient reasons for this can be discerned, good men will rejoice at the dis- covery ; if not, they will be satisfied that the Ruler among the nations knows best how to arrange the events of his righteous admini- stration. In many periods of the church, however, men of a different description have arisen, who have vainly and arrogantly denied the divine mission of Jesus, because he appeared not in the world at an earlier period of its history — " For," say they, " if his doctrine, example, and death, were of such conse- quence to mankind as his followers pretend, w^hy were they not exhibited to the first as well as the last generations ? Is there wis- dom, or is there mercy in delaying, till so late an era, manifestations, which, if of ad- vantage at all, were of advantage from the beginning ? If the understanding of men was sufficient to direct them to truth and holi- ness, the descent of a guide from heaven was at all times unnecessary ; if it was not suffi- cient this guide should have appeared many ages before." 54 To these presumptuous objections a suffi- cient answer is furnished by the evidence on which the truth of the divine mission of Je- sus is founded. Prophecies plainly fulfilled in Christ, and miracles most unquestionably wrought by him, prove that he came from God — and if from God, doubtless, at the most proper season for his advent. We are com- petent judges of the testimony, afforded by these prophecies and miracles to the truth of his mission and its happy effects ; but, dwelling on a single point of the universe, and living only for a moment, we are utter- ly incapable of judging in what way the Om- nipotent and Eternal Jehovah should go- vern the works of his hands, and dispense or withhold the blessings of his inexhaust- ible love. This mode of objection, carried to its full extent, must terminate in atheism ; as rea- sons may be urged even against the creation of mankind similar to those, whicli are here brought against their salvation through Christ. It may be said, " if a wise and be- nevolent Being made the world for the ha- bitation of man, why did he make it no soon- er ? If he created us for happiness, why did he not bestow on us complete and unalter- 55 able felicity ? Why, at least, were the con- veniences of life, the means of preserving health, the remedies for disease, and all the branches of useful and amusing knowledge, not made known to us as our first portion ? For if these things were at all wanted by man, they were wanted by him from the be- ginning." No other defence could be offer- ed for natural religion, but what I now bring forward in support of revelation — namely, that God alone knows the proper season for all his dispensations. But with an humble dependence on di- vine aid, I shrink not from meeting the arro- gant objection of our enemies on their own boasted arena of human reason ; for a hum- ble and candid inquiry into all the circum- stances of the case will demonstrate, that the appearance of Christ in the fulness of time was not unjust towards those generations who lived before, and was of unspeakable importance to those who lived after, it. I. Let us view the late advent of the Messiah, as it affected the interests of those who lived before it. It is well known to you all, my friends, that though the incarnation of the Son of 56 God took place at a late period in the his- tory of our race ; yet its efficacy in procuring the remission of sin and eternal happiness extends from Adam to the last of his de- scendents. Good men from the first ages were redeemed by the blood of that Lamb of God, which, in respect to the effect of its death, " was slain from the foundation of the world." Many righteous persons of old ob- tained the mercy of God by trusting in the future atonement for sin which was to be made by Jesus, and it is not unreasonable to believe, that this great propitiation ex- tends to the redemption of multitudes who trusted in the divine forgiveness, though ig- norant of the great mysteries of divine grace. It is evident, then, that, in as far as expiation for sin is concerned, the death of Christ was equally beneficial to those who lived before, as to those who have lived after, it. With regard to human reason as a guide in matters of religion, we believe and main- tain its insufficiency. It cannot communi- cate that knowledge, nor inspire that holi- ness, which flow from the faith of the gospel. Even infidels themselves admit that it can- not preserve men from gross ignorance and wickedness. If, then, it were a fair objec- 57 tion against Christianity, that it was not re- vealed sooner, how much more powerful an objection is it against their opinion, that no- thing has even yet been revealed for the in- struction and improvement of man ? We aver that God sent forth his Son to teach, and reform the world : — they declare that no such messenger came down from heaven : — which system, I pray you, is most conso- nant v/ith divine wisdom and mercy ? But the case is still more favourable to our argument than I have represented it ; for God did not leave himself without a witness on earth, till the late period of the mission of his Son. Necessary revelations were made from time to time, to preserve his name and worship among men. He made himself known to Adam — to Noah — to Abraham : and these patriarchs communicated the hea- venly truths to their children. On mount Sinai he revealed himself to the Jews, and by rendering them a great nation, gave, in their worship, a lasting declaration of true religion to the surrounding countries, and to those nations where they were held in captivity, even until the time when he sent forth his Son. The effects of these commu- nications, though less than they might have 58 been, were however considerable ; — perhaps the chief foundation of all the true religion that existed among the Gentiles. And how much less worthy of the divine goodness is the doctrine of unbelievers, that man was totally abandoned by his Maker to ignorance and sin, than ours that divine interpositions w^ere often vouchsafed ? And how greatly do these lessen the difficulty concerning our Saviour's coming so late, especially if we add farther,— what the word of God much more than intimates, — -that all the supernatural instructions, which the world received from the earliest times, were given for his sake, and through his means ! Nay, were we to say farther yet, that he gave the chief of them personally, and appeared many times for this purpose before he appeared in the flesh, we should say nothing but what scrip- ture makes probable, and learned and judi- cious christians have in all ages believed. The first generations of men, then, having no claim to divine communications, and yet having been favoured with them more and more from the beginning, were not unkindly treated by God, because he did not send forth his Son with the full declaration of his 59 will at an earlier period. Indeed there must have been something inexpressibly delight- ful to good men of old in the dawn and gra- dual increase of that light which they fore- saw would at last brighten into perfect day. All of them had even this advantage in the comparative darkness which encompassed them, that they could manifest a more ac- ceptable confidence in the promises of hea- ven while they were less explicit, and hope for a greater blessedness for pursuing steadi- ly the path of duty amidst shades and dan- gers. It must be confessed, however, that our privileges are superior to theirs. Still, God " is no respecter of persons." He makes no unjust distinctions ; but that he often makes distinctions, the reason for which we cannot discover, is as evident in the daily course of nature and providence, as in matters of re-r velation. It is plain that he withholds many blessings from some persons, nations, and ages, which he bestow^s on others ; and why might he not withhold from the ages before Christ the advantages, which succeeding ages have received from his advent, even though we could not show what purposes were served by that method of proceeding ? But happily 6*0 we can show many of the utmost importance. And I now proceed, II. In the 2d place, to point out that, as the appearance of Christ in the " fuhiess of time" was not unkind or unjust towards those generations who lived before that blessed period, so it was of unspeakable ad- vantage to all succeeding generations. For, in consequence of this arrangement, his reli- gion was rendered capable of being more easily proved, — more extensively embraced, and more firmly established. If the Messiah had appeared at an early ase of the world, we should have been de- prived of all the evidence, which prophecy furnishes for the truth of his mission. Had he performed his miracles in the more re- mote and dark ages of antiquity, such objec- tors as now argue, that his appearance in the world was too late, would have argued, that he came too soon — at a period when men were inexperienced and credulous, and with- out power to transmit to posterity the won- ders, which they might witness. Even now, some are inclined to represent the gospel history as gradually losing its authority in proportion as it grows more ancient. Had 61 its period, then, been more remote, would not the grounds of this objection have been increased ? Possibly, indeed, little of it would have remained to call forth their hos- tility — every ray of light might have been dissipated in the dense medium of ages through which it had to pass — and at most the Son of God might have taken his place in the temples with the deified heroes of su- perstition and fable. At present we have good reason to receive the earliest intima- tions of grace as they fiow in one uninter- rupted stream to the days of Christ : — but had the whole been at once, and at first communicated, the proof might now have been imperfect, or destroyed. Had God sent forth his Son at a much earlier period, in what state w^ould he have found mankind ? The Jews, far from being capable of his spiritual religion, were not re- strained from the worship of idols, even by the pomp and fetters of their own ceremo- nial ritual. Nor were they much known to the rest of mankind ; and, as the religion of Jesus, was to be first offered to them, the proper time for its being so, doubtless had not come, till their testimony to the prophe- cies and mighty works, on which it was 62 founded, could be circulated more widely, and employed more successfully in the con- version of the Gentiles. And in what state were the Gentiles them- selves ? Encompassed with a darkness too thick for them to bear the full effulgence of the Sun of Righteousness — divided into small tribes or nations in a state of perpe- tual warfare — and disposed, from jealousy, to reject even the message of heaven, if preached to them by the natives of a hos- tile state. If God had sent forth his Son much earlier, future ages would not have known how much mankindrequire his gracious communications. Even now, too many are disposed to tell us, that all which it is necessary for us to be- lieve, and to do, is so plain as to be easily perceived. How much more plausibly then would they have said so, and indeed how much fainter a sense should we all have had of our obligations to Christ — if the most ci- vilized and enlightened nations of the earth, had not, before his advent, wandered so long in superstition and sin ? Instead of these disadvantages, which would have resulted from a more early incarnation of Jesus, the most happy consequences have 63 resulted from his not appearing till the " ful- ness of time was come." The Jews were now better prepared for this event, as they were reclaimed from idolatry, and, therefore, might with more safety lay aside the Mosaic dis- pensation. Some of them were grown super- stitiously fond of the legal ceremonies : these it was now time to enlighten. Others were anxiously waiting for that better state of things, foretold by the prophets ; — these it was now time to bless with the glad tidings of the gospel. The expectation, which all had of a Messiah, would excite a great at- tention to Jesus ; and yet the common opi- nion, that he was to appear as a temporal prince, would keep them from being partial in favour of one, who appeared in circum- stances so different. Their government and laws still existed for examination, — their countrymen were spread through a great part of the earth — to render the examination easier their sacred books were translated into the Greek language, the most common then in the world, for the perusal of all. By these means they and their religion were well enough known to afford the readiest information ; yet by no means well enough liked to prepossess the nations in favour of 64 any doctrine, which should be propagated from Judea. Nor could men be prejudiced through them on the side of Christianity ; for though they bore considerable testimony to it, yet most of them did so against their inclination, as comparatively few of them be- lieved in Jesus. This condition of the Jews unquestionably made the Gentiles much better judges of our Saviour's claim, than they could have been had he appeared before. And as to their own condition, learning and philosophy had flourished among them for ages, and were then more general than ever. By means of these, the minds of many were freed from the prevailing superstitions, and taught the reasonableness of some of the strictest precepts, which our Saviour after- wards delivered. But a general reformation even of opinions had not been accomplished. The heathen morality was founded on spe- culations too abstract for the bulk of man- kind—it was fitted rather to confound them by endless disputes, than to teach them any thing useful — and indeed it was never pub- licly taught, but confined to the schools of philosophy. Nay, it had not even convinced philosophers of many most important truths, 65 or of the duty of openly avowing their sen- timents, as they all conformed to the esta- blished idolatries. Now, these things show distinctly that rea- son alone could never discover so much of religion as men require to know ; and that, therefore, a revelation on the subject was to be wished. Yet, at the same time, no pre- ceding age was so unlikely as this to receive a false revelation. The improvement of knowledge had enabled men to distinguish between truth and imposture — the nume- rous deceptions of paganism had put them on their guard — the prevailing sect of the times were the Epicureans, who rejected all religion — and the prevailing wickedness would prevent men from admitting hastily a system so pure as the Christian. To require of a generation so corrupt an absolute de- nial of every wrong inclination, was a full proof of the integrity of those, who demand- ed it ; and, if they prevailed, a strong pre- sumption indeed in favour of what they taught. Now, we know that they did pre- vail. And as, without learning, they deli- vered a more sublime and holy faith ; so, without the least worldly aid, they produced in a few years a greater reformation, thsin 66 all the talent and all the power of man had ever been able to accomplish ; — of both which arguments in its favour, Christianity must have been deprived, had God revealed it before human learning and policy had tried their strength in vain. But still farther, when God sent forth his Son, the greater part of the known world was settled in peace under the empire of Rome. Men were, therefore, at leisure to attend to his claims — intelligence was easily communicated to the most distant quarters — • and every facility afforded for the reception of the gospel missionaries. Besides, their be- ing persecuted so soon, and so long, through the whole of that vast dominion, showed them to have no worldly interest in view, which they possibly might, if the same extent of country had still been divided among different princes — disposed to protect them against each other. And their over- coming, by mere argument and patience, this most formidable power, was an irresistible proof, that truth, and the God of truth, were their object and support. To which it must be added, that the scene of this noble struggle being at the same time the seat of 67 learning, we have a sufficient account of it transmitted both by friends and foes. Such, my friends, are the advantages which result from the Son of God not hav- ing appeared till the " fulness of time was come." I trust that you will reckon it a pow^ erful circumstance in favour of his religion, that the time of its promulgation was so evi- dently the best ; and I trust also, that you will take occasion from this instance to re- flect, that, in other dispensations which fall under your notice, the ways of God may be just and wise, where, on a hasty and imper- fect view, they seem liable to exception. I must not conclude without adding, that the care with which your Saviour chose for your sakes the fittest season for appearing in the world, should make you careful also for the same reason to be fit for receiving him. The wholebenefit to you of what he then did, depends entirely on what you shall do at present ; and all which he hath gone through to help and save you will only increase your condemnation, if you neglect to help your- selves, by performing, through the means he hath procured for you, all the duties of a godly, righteous, and sober life, in the con- stant expectation of his coming again " As 68 workers together with him, we beseech you that ye receive not the grace of God in vain ; for he saith, I have heard you in a time ac- cepted, and in the day of salvation have I succoured you — Behold now is the accepted time — behold now is the day of salvation." Paraphrase xxxix. 5 — 7. PRAYER We adore thee, O God, as that almighty Being, who in the beginning didst create the heavens and the earth. Thou didst poise the steady pole on the boundless void ; thou didst lay the firm pillars of the chambers of the south. Thou didst form the great lights of the sky, and thou makest them to shine forth in thy love, or to hide themselves in thy displeasure. Thou makest the day- spring on high to know his place, or thou coverest the sky with darkness. Thou ap- point est the moon for seasons, or withdraw- 69 est the light at thy pleasure. Thou givest the stars for a light by night, or thou sealest them up for a season. While we bless and praise thy name for these and all thy other benefits, we especially bless thee for thy word, and the prospects which thou hast in it unfolded to us. We bless thee for this day of fasting and humi- liation. May our iniquities be pardoned; may our sins be blotted out, that so we may be rendered meet for sitting down at the feast appointed to commemorate the sufferings and death of our blessed Redeemer. Amen. SERMON II. MAT. ii. 1(). Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth and slew all the children that were iti Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Such is the account of a most savage and execrable massacre. St. Matthew is the only 70 historian who has taken notice of it. But even though his authority for its truth were merely human, we could have little hesita- tion in crediting the dreadful story, when we remember the other well attested cruelties of the merciless Herod. We are told that he put to death Hyrcanus, the grandfather of his queen, whose only offence was his near claim to the throne ; that he murdered the son of Hyrcanus from envy ; and that, without any just ground of suspicion, he be- came jealous of Mariamne his queen, and Joseph his brother-in-law, and caused them to be slain ; that he caused to be strangled his sons Alexander and Aristobolus, whom he suspected of conspiring against his throne and life ; that, whilst dying of a loathsome disease, he sent some of his guards to slay his own favourite son, Antipater, who was confined in prison by his order; and that, knowing he was hated by the people, who would rejoice at his death, he called together the most illustrious men of the whole Jewish nation out of every village, into a place call- ed the Hippodrame, and then shut them in, and with infernal malice issued this bloody order. " I know well enough that the Jews will keep a festival upon my death ; how- 71 ever it is in my power to be mourned and have a splendid funeral, if you will be but subservient to my commands. Do you but take care to send soldiers to encompass these men that are now in custody — slay them immediately upon my death, and then all Judea, and every family of them, shall be constrained to weep." Such are the deeds which profane history record of the murderer of the infants of Bethlehem : — deeds which proclaim him a tyrant of matchless inhumanity — which re- flect infamy on the age, in which he was permitted to achieve them, and give full credibility to the atrocious act narrated in our text. The massacre of Bethlehem was occasion- ed by Herod's apprehension lest the govern- ment should be overturned by Jesus, who was lately born there. The expectation of the immediate appearance of the Messiah was at that time general among the Jews ; and their king, impressed with the same be- lief, was alarmed for the consequences, and determined to support his own authority by every means in his power. " Now when Jesus was born in Bethlehem of Judea, in the days of Herod the king, behold, there 1^ came wise men from the east to Jerusalem, Saying, Where is he that is born King of the Jews ? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Beth- lehem of Judea : for thus it is written by the prophet, And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda : for out of thee shall come a Governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, enquired at them diligently what time the star appeared. And he sent them to Bethlehem, and said. Go and search dili- gently for the young child ; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king they departed ; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the 7S house, they saw the young cliild with Mary his mother, and fell down and worshipped him ; and when they had opened their trea- sures, they presented unto him gifts ; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. Then Herod when he saw that he was mocked of the wise men was exceeding wroth." He imagined that these, even though not his own subjects, had olFered liini an indignity, by disobeying his command to return unto him, and thus become instrumental to the de- feat of his design against the life of Jesus. His dreadful purpose however was not laid aside, and to secure his victim he resolved in his fury to slay all the infants of Bethle- hem, and of all its coasts. Having perhaps inquired in vain after Jesus, who was removed by divine direction from the place of his birth ; or imagining that no certain intelligence could be got by one so detested as he knew himself to be, and convinced that a general search would excite alarm and afford time to escape, he formed his horrid purpose. Unmoved by compas- sion for the innocent babes — unrestrained by 74 the feelings of justice — undismayed by the certainty of incurring the hatred of the pa- rents and the abhorrence of mankind, he is- sued the bloody mandate for their execution, and, to the disgrace of human nature, there were found villains ready to obey him. " They slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.'* How full of horror is the picture which these words present to our view ! An un- principled and merciless ruffian, in the ful- ness of despotic power, commanding the slaughter of innocents, depending upon his protection — of the children of his own sub- jects, who had not oiFended him — armed as- sassins rushing into every house throughout the devoted territory, tearing their victims from the embrace of their parents, to pierce them with the sword or dash them to pieces against the wall — mothers in utter agony deploring the fate of their babes, and insen- sible to all consolation. " Then was fulfill- ed that which was spoken by Jeremy the prophet, saying, in Rama was there a voice heard, lamentation and weeping and great mourning — Rachel weeping for her children 75 and would not be comforted because tliey are not." Whilst Bethlehem was the scene of blood- shed and grief — whilst these first martyrs to the cause of Jesus were falling a sacrifice to an unjust and merciless persecutor, the holy babe himself escaped from the slaughter — " And when the wise men were departed, behold the angel of the Lord appeareth to Joseph in a dream, saying, arise and take the young child and his mother, and flee into Egypt, and abide there until I bring thee word, for Herod will seek the young child to destroy him. When he arose he took the young child and his mother by night, and departed into Egypt, and was there un- til the death of Herod." Thus, whilst Herod was covering himself with guilt and infamy, the hope of Israel was saved. When he issued his inhuman order, he would likely take credit for making it so extensive as to secure his object ; and des- pise in his heart those politicians, who suf- fered their plans to be defeated by the scruples of justice and humanity. But why boastest thou thyself, thou tyrant, that thou canst do mischief, whereas the goodness of God en- dureth yet daily! Thou hast slain the infants 76 whom thou wouldst have spared, and Him, whose life thou seekest, the Lord hath de- livered out of their hands. Thou art mock- ed, not of the wise men, but of God himself, who, many ages ago, spoke thus of thee, and all such tyrants — " Why do the heathen so furiously rage together, and the people ima- gine a vain thing ? The kings of the earth stand up, and the rulers take counsel toge- ther against the Lord and against his anoint- ed. He that sitteth in heaven shall laugh — the Lord shall have thein in derision." In spite of thy selfish and cruel counsels, the Son of God shall yet sway the sceptre of Judah. When thou hast perished from the earth, tortured with noisome disease, and fill- ed with despair, leaving behind thee a name, the utterance of which shall blanch the cheek of every mother — the anointed of the Lord shall return from his place of safety, and all who love their children, shall bring them unto him, that he may put his hands upon them and bless them. Whilst thou shalt be mentioned with execration by all future generations, and thy power shall be no more, he shall receive the willing homage of mankind, and his kingdom shall embrace all the ends of the earth ! 3 77 The review of this portion of sacred his- tory, my friends, suggests some important re- flections. In the Jh'st place, it shows what great crimes man is capable of committing when his heart is wicked, and his power uncon- trolled, — and that the remorse of conscience, and the detestation of mankind, are feeble barriers, when opposed to the injustice and inhumanity of princes. Herod felt not those ties of righteous affection, which lead a vir- tuous king to be the father of his people, — to look upon whatever promotes their happi- ness as securing his own, — and to employ all the weight of his example and power, in dif- fusing the principles of justice and charity. When raised to uncontrolled dominion over the Jews, he treated them not as child- ren but as slaves, — trampling under foot their dearest rights, and shedding their blood at pleasure either in foreign war, or by domes- tic assassination. The longer he reigned, his heart became the more despotic and savage, till he was so hardened in guilt, that, to se- cure his throne, he slew without compunction his own offspring, and, to defeat the gracious plans of the Almighty in behalf of mankind, he sought the life of the child Jesus, giving 78 liorror to this last act by a massacre unpar- alleled for its atrocity in the history of the human race, and thus rendering his name in- famous among the nations. To all who are placed in authority over their fellow creatures, the example of Herod is full of especial admonition. But even we, my friends, who are placed in the private sta- tions of life, may derive instruction from it ; for though we cannot affect with impunity the liberty or life of each other, yet there are many occasions on which we may be un- just and inhuman without fear of punish- ment ; and the ultimate wickedness of the king of the Jews should teach us to repress the first inclinations to any sin, knowing that, unless we do so, we shall at last be hardened through its deceitfulness. A second reflection, which this portion of sacred history suggests, is on the miserable situation of those who live under an absolute monarch, and the happiness of our own lot in being the inhabitants of a free country. When we read of a people so enslaved as the Jews, and a king so cruel as Herod, it is de- lightful to think that liberty is our birth- right, and the king our father. When we think of Judea where there was no law. but 7& the will of a savage despot — where property and life were at his unlimited disposal — where no security called forth the full exer- tion of human talents, or gave impressions of dignity to the human heart — and where the joys of domestic affection were blasted by knowing that the command of a tyrant might call the unwilling father to shed his blood in foreign war, or send assassins to murder before his eyes the children of his love. Whilst we commiserate the condition of such a people, and curse the memory of their oppressor, we turn with delight and thankfulness to the contemplation of our own condition. We bless God that he hath cast our lot in a land where wise and just laws guard every subject from wrong — where the possessions and lives of all, who are innocent, are secure — where our minds are roused to the full vigour of their opera- tion, and our hearts exalted by the feeling, that we have a home and a sanctuary, the violation of which, by injuring an innocent father, or murdering an infant, would bring destruction even on the sovereign who should perpetrate the deed. The improvement we should make of this reflection, my friends, is to conduct ourselves 80 as the children of so many mercies. If our privileges be great, let us strive by keeping the commandments of God to make them also lastin.g. Let us resist all the attempts of treason and infidelity against the civil and religious institutions of our country ; and then the Lord will never forsake us, but he shall be our God, causing our " peace to be as a river and our righteousness as the waves of the sea." In the tlm'd place, we see, in the escape of Jesus from the designs of Herod against his life, the wonderful power and goodness of God in defending him until his mission was declared ; and we thus learn to trace the ex- ercise of the divine attributes in protecting his sacred cause against all persecution, and to confide in the promise of its full success over the whole earth. The massacre by Herod was the first of a long series of in- human cruelties, committed with the view of arresting the progress of the gospel; but, in spite of all opposition, the word of God grew mightily and prevailed. Jesus, when he had accomplished his ministry, expired upon the cross by the mandate of his inhu- man persecutors. His apostles, braving fa- mine and bonds and death, propagated his 81 divine doctrines ; and the unparalleled for- titude and dignity, with which they met their sufferings, made a deep impression on the minds of men, and disposed them to re- ceive a religion which produced such mighty effects. Thus the wrath of man was made to praise God, and the blood of the martyrs became the seed of the church. The people imagined a vain thing. He that sits in hea- ven smiled at the impotent efforts of mortals to counteract his purposes of mercy; and the gospel under his divine protection had free course and was glorified. In a few centuries it triumphed over all opposition, finding its way into the palaces, and senate, and army of Rome. The emperor of the world saw the truth as it is in Jesus — laid aside the eagle, which his heathen predecessors had deified, and led forth his legions to victory under the holy banner of the cross. From that day till the present, the religion of Christ has continued to enlighten and con- sole a great portion of the family of man, In this divine preservation of it, we receive a pledge of its future protection, and anticir- pate with more than hope the period, when it shall prevail over every other faith — when all the kingdoms of the world shall become 82 the kingdoms of our God and of his Christ. The root of Jesse is gradually expanding in- to a mighty tree, which shall spread its branches over the earth, and its leaves shall be for the healing of the nations. At the same time that we see the Al- mighty defending the gospel against all its foes, the massacre of all the infants of Beth- lehem reminds us, in the last place, of the sufferings amidst which our holy religion was propagated, and the fortitude with which those sufferings were borne. Never was any sorrow like unto that sorrow, which our Lord experienced, while living to instruct the world, and dying to save it ; and never did mankind witness so calm an endurance of pain, so generous a forgiveness of injury, as he constantly displayed We review, with astonishment and pity, the mockings, and stripes, and deaths, which were the lot of his apostles, and the more than human patience, the exultation, with which they met them. They gloried in tribulation, smiled in tor- ture, and were more than conquerors even in death. The prevailing philosophy of the time re- garded the gospel as foolishness — the prevail- ing superstition as a daring rebellion against 83 the gods ; and, under the influence of one or other of them, the princes of the empire continued to conspire against its progress, and to persecute with unrelenting severity all, who embraced it. But no earthly power could prevail against the Lord and his an- ointed. The followers of Jesus persevered in his service, and, supported by the Comfort- er, and trusting in the promises, joyfully laid down their lives for his sake. These sufferings of the first Christians were no arbitrary appointment of heaven, but destined by divine wisdom to add to tliat splendid mass of evidence, by which the truth of the gospel has been established ; and they show that this world is not a place of enjoyment, but of discipline, to man. Whilst perusing the record of them, and filled with admiration of the virtues they called forth, let us mingle, my friends, with our compassion and wonder, the conviction, that a religion, which could produce such effects, was no cunningly devised fable ; and, under deep impressions of the world to come, let us submit with resignation to the various trials of the present. When assailed by doubts and sorrows, let us strengthen our faith and })alieiice, by h)oking vnito those 84 heroic apostles and martyrs, who for the joy that was set before them endured, without a murmur, every tribulation ; and by learning, from their high example, that Christ is the power of God, and the wisdom of God, caus- ing all things to work together for the final good of those who love and obey him. PRAYER. We bless thee, O God, that though thou- sands of angels stand before thy throne and are ever ready to perform thy pleasure, even the lowest of thy works has its portion of thy care. We bless thee, that even the disobedience of our race did not cause thee to forsake us ; and thy gracious plans for our recovery prove that thy tender mercy and love are unbounded. Hadst thou laid judg- ment to the line, and righteousness to the plummet, we must have perished before thy just indignation. But thou didst visit us amidst the ruins of our fall, and redeem us from the destruction in which it threatened to involve us for ever. Thou has built our faith and hope upon a rock, which cannot be moved. Make us duly sensible of this great S5 plan of salvation. May our faith be of that kind which purifieth the heart and which worketh by love ! May we be rich in good works ! Whilst we dwell in these cottages of clay, mayest thou never forsake us ; and when the earthly house of this our taber- nacle shall be dissolved, may we be among the number of those, for whom thou art pre- paring a building of thee, the Lord, an house not made with hands eternal in the heavens! (The remainder of the Prayer may be as on pp. 42 — 44.) Paraphrase xvii. 5 — 7. BLESSING (As on page 45.) 86 SATURDAY BEFORE COMMUNION PAR. LX. PRAYER. We adore tliee, O God, as the king eternal, immortal, and invisible, the only wise God. Every perfection adorns thy nature. Thy throne is supported by righteousness and by every attribute of majesty. The heavens are thine, for thou madest them, — the earth al- so is thine, and all they that dwell therein. Thou art the God of tlie universe. Thou hast created all things by the word of thy power. Thou stretchest out the heavens like a curtain, — thou measurest the waters in the hollow of thy hand. Thou weighest the mountains in scales, and the hills in a balance. Thou didst at first say let there be light and there was light, — thou makest the clouds thy chariot, — thou walkest upon the wings of the wind. 87 We, O Lord, are creatures of the dust and of a day. Thou sendest forth thy spirit, and we are created, — thou openest thy hand, and we are filled with good, — thou hidest thy face, and we are troubled, — thou takest away our breath, and we die and return to the dust. But, without beginning and without end, a thousand years are in thy sight but as one day, and one day as a thousand years. The earth upon which we dwell shall be burnt up, — the heavens above us shall perish, — but thou shalt continue the same. From everlasting to ever- lasting thou art God. Thy goodness and thy wisdom are every where manifested. Even the lowest of thy works has its portion of thy care. All things are created by thee with a father's care : all things are superintended by thee with a fa- ther's eye. Who is like unto the Lord ? Who can be compared to our God ? Bless the Lord, O our souls, and all that is within us be stirred up to magnify his holy name ! Bless the Lord, O our souls, and forget not all his benefits ! Whilst we thus adore thy goodness and thy love, we cannot but lament our own un- worthiness. Daily and hourly are we sinning against thee, alike forgetful of thy glory and of our own eternal interests. What can we answer to thee, O God ? for in thy sight the heavens are not clean, and thou chargest even thine angels with folly. When we consider the opportunities of being thankful to thee, which we have neglected, — the favours we have received from thy hand, for which we have been ungrateful, — and the lessons of wisdom, which thou hast taught us, and to which we have not listened, well might we tremble when vve approach the footstool of thy throne ; but blessed be thy name thou knowest our frame ; thou rememberest that we are dust. Confessing our sins before thee, hear us, O God, when we pray for their forgiveness. Though we have sinned against the greatest goodness, the tenderest mercy, and the most fatherly love ; yet we rejoice that there is grace with thee that thou mayest be feared, and plenteous redemption that thou mayest be sought after. May we sin no more before thee, — may we add to our faith, virtue, and knowledge, and patience, and temperance, and brotherly kindness, and charity, that these things being in us and abounding, we may be found neither barren nor unfruitful m the works of thee the Lord. May we al- 89 ways bear in mind that though thou art en- throned high above all human comprehen- sion, thy omniscience beholds, and thy justice will call us to account for, our most hidden acts, and our most secret thoughts. We thank thee, O heavenly Father, for all the blessings, which we possess. Teach us to consider them as pledges of thy love towards us ; and to bear in mind, that they are given to us for thy glory, as well as for our happi- ness. Above all, we bless thee, O God, for the near prospect, which we have, of solemnising the sufferings and death of our blessed Re- deemer. We bless thee that when man had fallen from the state of innocence, in which he originally came from thy creating hand, — when no power, exercised by himself, could restore him to the divine favour, thou didst find out a ransom for him in the death of thy only and well-beloved Son. O that we could adequately feel and be thankful for such amazing condescension, such surpassing love ! May our meditations upon such unde- served mercy inspire us with a faith, and gra- titude, that will enable us in an acceptable manner to sit down at the table of the Lord. And, O God, may this faith and gratitude 90 lead us to imitate the example of our blessed Redeemer, to go forward in our Christian career with fidelity and resolution, that at last we may obtain the prize of the high calling of God in Christ Jesus. May we be holy as he was holy, that at last we may be partakers of that glory, which thou hast con- ferred upon him, — that where he is there we may be also. Be with us, O God, as we are still farther to be employed in speaking and in hearing from thy holy word. We go forward in thy name, trusting in thy strength. Assist us in every part of our present duty, and may the words of our mouths, and the meditations of our hearts, find acceptance with thee, for the sake of thy Son and our Redeemer. Amen, 91 SERMON. Mat. viii. 5 — 13. And when Jesui was entered info Capernaum, there came unto him a, centurio7i, beseeching him, and saying. Lord, my servant lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will come and heal him. The centurion answered and said. Lord, I am not worthy that thou shouldest come under my roof : but speak the word only, and my servant shall be heal- ed. For I am a man under authority, having soldiers tinder me : and I say to this man go, and hegoeth ; and to another come, and he cometh ; and to my servant^ do this, and he doeth it. When Jesus heard it he marvel- led, and said to them that followed. Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, that many shall come from the east and west, and shall sit down tcith Abraham, and Isaac, and Jacob, in the kingdom of heaven : But the children of the kingdom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth. And Jesus said unto the centurion, go thy way ; and as thou hast believed, so be it done unto thee. And his servant was healed in the self-same hour. This interesting part of our Saviour's minis- try is narrated by Luke also at the begin- ning of the seventh chapter of his Gospel. 92 The two Evangelists seem to differ in their narrative. Matthew says that the centurion came to Jesus, — and Luke states that the centurion sent to Jesus the rulers of the Jews and friends. St. Luke's relation is ge- nerally received both as it is the most minute, and as it contains this signal circumstance mentioned by the messengers of the centu- rion, " I thought not myself worthy to come unto thee." The language of St. Matthew may be justified from the common practice of the Jews to speak of the messenger of any man as of himself To cite only one of the many instances of this in the sacred writings. John the Baptist speaks to Christ by his dis- ciples. " Now when John had heard in the prison the works of Christ, he sent two of his disciples and said unto him, — ' art thou he that should come, or do we look for an- other.' " The story, collected from both the Evan- gelists, may be thus told: — " When Jesus had finished his discourse in the hearing of the people, he entered Capernaum : and a centurion's servant, who was dear to his mas- ter, was sick and in danger of dying ; and the centurion having heard concerning Jesus, sent to him Jewish elders to entreat him to 93 come and save his servant. When they came to Jesus, they earnestly besought him, say- ing, he is worthy of this favour for whom we ask it ; for he loveth our nation, and it was he who built our synagogue. Then Jesus went with them, and when he was not far from the house, the centurion sent other friends to him to say. Master, trouble not thyself to come to me, for I have not deserv- ed that thou shouldst come under my roof; wherefore neither thought I myself fit to come into thy presence, say but the word and I believe my servant will be healed. For even 1, who am under the authority of others, having soldiers under me, say to one, go, and he goeth, to another, come, and he cometh, and to my servant, do this, and he doeth it. How much more then canst thou, who hast all power in heaven and on earth given unto thee, command one of thy ministering spi- rits to come and heal my servant ?" Jesus hearing these things, admired him, and turn- ing, said to the multitude that followed, " I have not found so great faith, no, not in Is- rael the people to whom I was promised and to whom I am sent. But 1 tell you, that many shall come from the east and from the west, from the north and from the south, and 94 shall be placed at table, with Abraham, and Isaac, and Jacob, in the kingdom of heaven ; while the sons of the kingdom shall be thrust out into darkness, where shall be weeping and gnashing of teeth — and he said to the mes- sengers of the centurion, go home, and it shall be according to his faith ; and they who had been sent, having returned unto the house, found the servant well, who had been sick." The perusal of this story, my friends, can- not fail to suggest some important reflections to your minds. Like every other period of the life of Jesus, it displays to you the power of one, who could suspend, or control, the laws of nature — the wisdom of one, who spake as never man spake — the benevolence of one, who went about continually doing good. On these, and the evidence which they furnish for the divinity of his mission, I mean not at present to dwell ; but, with an humble de- pendence on divine aid, I would direct your attention more especially, to a few circum- stances peculiar to this story, and to the im- provement which you ought to make of these circumstances. 95 I. Let us reflect, in the first place, on the faith of the centurion, and its reward Ju- dea was now a Roman province, and this pious officer had a command in the troops stationed at Capernaum, one of its towns. From an enlightened and generous spirit of toleration, or more probably, from respect to the God of the Jews, he there built a syna- gogue, and thus merited and obtained the respect of the people. When Christ came, preaching the glad tidings of salvation, and establishing his mission from God by many signs and wonders, this candid and modest soldier seems to have been an early convert; for when his servant, whom he loved, fell sick, he went not to the temples of the hea- then deities, there with costly offerings to implore his recovery, being convinced that such services would be vain and fruitless ; but he sends to his gracious Saviour — the giver of life and of health — believing that if he would only speak the word, his servant should be healed. Some called Jesus a blas^ phemer when he assumed the power of cur- ing diseases — others pressed through the crowd, or let down their sick into his pre- sence from the tops of their houses, expect- ing relief, if they could arrest his attention 96 or touch the hem of his garment — but the centurion desired no more but that the word of his power should be uttered, being firmly assured that it would speak his servant into health. This faith of the centurion is distinguish- ed by an humble sense of his own unworthi- ness — an awful reverence of the purity and majesty of Christ, and an entire confidence in his power and goodness. " Master, trouble not thyself to come to me, for I have not de- served that thou shouldest come under my roof, wherefore neither thought I myself fit to come into thy presence ; say but the word and 1 believe my servant will be healed.'* These memorable expressions most clearly evince, that the centurion had attained a knowledge of the degraded state, into which vsin had brought him, and that, in conse- quence, he was utterly unworthy of the fa- vour of that holy being, whose laws he had violated. They also evince, however, that this knowledge did not lead to hopeless des- pair — but that he had attained a conviction of the clemency, as well as of the purity and justice of the divine nature, and trusted that omnipotence would accomplish in his behalf the purposes of mercy — and his trust was not vain. Jesus, who knew his heart, admired the strength of his faith — declared it greater than he had found in Israel — and rewarded it by granting his prayer. " He said to the messengers of the centurion, go home, and it shall be according to his faith ; and they who had been sent, having returned unto the house, found the servant well, who had been sick." In sacred history, my friends, we have many examples of this humble, reverential and assured faith, and of its power to prevail both W' ith man and with God. " I have sinned," said the returning prodigal to his father, " I have sinned against heaven and before thee, and am no more worthy to be called thy son." And the compassionate fa- ther said to his servants, " bring forth the best robe and put it on him, and put a ring on his hand, and shoes on his feet, and bring hither the fatted calf, and kill it, and let us eat and be merry, for this my son was dead and is alive again, he was lost and is found." When Abraham communed with God, and entreated for a sinful people, he thus ad- dressed himself to the Almighty. — " Behold I have taken upon me to speak unto the Lord, who am but dust and ashes ;" and the H 98 Lord vouchsafed to hear his intercession till there was no more room for prayer, no more hope for mercy. When David entered the temple of God, he bowed himself down and spake thus "Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty. But who am I, and what is my people, that we should be able to oiFer so willingly ? For all things come of Thee, and of thine own we have given Thee. For we are strangers before Thee and sojourners, as were all our fathers ; our days on the earth are as a sha- dow, and there is none abiding." And the Lord gave ear unto the prayers of David, which arose from these humble, adoring, and confiding sentiments, — *' magnified his son Solomon exceedingly in the sight of all Is- rael, and bestowed upon him such royal ma- jesty as had not been on any king before him in Israel." It behoves you, my friends, to possess the same faith in Christ, which was manifested by the centurion, and your reward is equally certain. His procured the restoration of his servant to health — yours shall obtain the re- covery of your souls from sin. But let it consist of the same exalted qualities. The 99 centurion, conscious of the imperfection of his nature, and humbled to the dust at the thought, considered himself unworthy to ap- pear before Christ. " Lord, I thought not myself worthy to come into thy presence." Look into your guilty hearts and you will see cause for the same humility. Is not the state into which you have fallen by sin, like the roll of the book that was spread before the prophet ? — " it was written within and without, and there was written therein la- mentation and mourning and woe. The centurion was impressed with a deep sense of the purity and dignity of Christ Let it be your endeavour to obtain the same impression. Think of him, who knew no sin, neither was guile found in his mouth — unto whom all power is given on earth and in heaven — whom all nations shall yet con- fess for their Lord ; and before whose throne cherubim and seraphim, angels and archan- gels, principalities and powers cast their crowns, saying, " Blessing, and honour, and glory, and power, be unto the Lord for ever and ever." The centurion trusted with implicit con- fidence that Christ would grant his request, and " it was according to his faith." In your 100 approaches to him, cherish the same trust, and your prayers will be granted. " Say but the word," said the centurion, " and my ser- vant will be healed," and Jesus did according to his desire. Let your language be, " say but the word and our hearts will be purified and our trespasses forgiven. Thou canst subdue all our iniquities, and cast them into the depths of the sea. No enormity of trans- gression is beyond thy mercy to forgive, and thy power to blot out. Though our sins be as scarlet, thou canst make them white as snow though red like crimson, thou canst make them as wool." II. Let us reflect, in the second place, on the remarkable prophecy, which Christ deli- vered on this occasion, regarding the future state of his church. Struck Vvith the obsti- nate opposition of the Jews to his doctrine, and the ready faith of the Roman centurion, who was a Gentile, he said, "Many shall come from the east and from the west, from the north and from the south, and shall sit down with Abraham, with Isaac, and with Jacob in the kingdom of heaven, while the sons of the kingdom shall be thrust out into 101 i)uter darkness, where shall be weeping and gnashing of teeth." Before attending to the fulfihnent of this prophecy, it is necessary to explain the lan- guage in which it is expressed. It must be observed, that " to sit down at table with Abraham, Isaac and Jacob in the kingdom of heaven," does not here import to be happy with them for ever in a future state, but to partake of their faith in tliis world, and so, through faith in Christ, to be the seed of Abraham and heirs of future life according to the promise — that promise which was made to Abraham, renewed to Isaac, and con- firmed to Jacob. This, saith Christ, shall be the condition of the believing Gentiles. They shall be the sons of Abraham, and heirs of the promise made to the patriarch ; but the unbelieving Jews, wanting the faith of Abraham, shall be deprived of the blessings promised to his seed. It must also be observed, that this king- dom of God is here represented as a nuptial solemnity or a banquet, at which the guests sit down with the master of the feast. I'hese banquets were made among the Jews at night, and usually continued till a late hour. Hence the house was filled with lights, of which 102 those who were within had the benefit, while those who were without were in darkness. From this circumstance, the state of those who were excluded from the kingdom of God, is expressed by their being in outer darkness. And besides, as those who were shut out from the banquet were exposed to hunger and cold, it is also said of them, who were shut out from the kingdom, that their portion was weeping and gnashing of teeth. This prophecy of our Saviour, my friends, has been most strikingly fulfilled. For eighteen centuries many have come from the east and from the west, from the north and from the south, to sit down with Abraham and Isaac and Jacob in the kingdom of hea- ven. While the empires of this world have been successively rising to greatness and fall- ing into nothing — while the princes of the earth, by the transitory nature of their glory and of their lives, have given proof that man in his best estate is altogether vanity — the boundaries of the kingdom of heaven have been enlarged on every hand ; and Christ, its founder, continues to receive the homage of his increasing subjects, and to cause all things work together for their good. " The small stone cut out without hands smote the image 103 upon his feet which were of iron and clay, and brake them to pieces. Then the iron, the clay, the brass, the silver, and the gold were broken to pieces together and became like the chaff of the summer thrashing floors, and the wind carried them away and no place was found for them — and the stone that smote the image became a great mountain and filled the whole earth." But while the kingdom of heaven haKS been thus extending, the sons of the kingdom, as Christ foretold, have been thrust out into darkness. Driven by divine vengeance from the land of their fathers — exiles in every country, which is visited by the sun — des- pised alike for their faith and their crimes — the Jews still continue to reject tlie Messiah, and are cut off from the promises made to Abraham and his seed. But the exclusion of this once favoured people shall not be for ever. Omniscient mercy has appointed a time when they shall yet sit down with Abra- ham, and Isaac and Jacob in the kingdom of heaven, " Break forth into singing ye mountains, O forest and every tree therein, for the Lord shall redeem Israel." This restoration of the Jews shall be ac- companied by the full conversion of the Gen- 104 tile nations. " The sun of righteousness shall shine on the house of Jacob, the Gen- tiles shall come to his light and kings to the brightness of his rising." That land, which was the scene of the humiliation of Christ, shall yet witness his glory ; the heathen shall be his inheritance and the uttermost parts of the earth his possession. It is your high privilege, my friends, al- ready to be seated with Abraham and Isaac and Jacob in the kingdom of heaven — you possess the faith and the hopes of those ve- nerable patriarchs. What manner of per- sons ought ye then to be " in all holy conver- sation and godliness ?" See that ye give all diligence to '• grow in grace. Beware, lest being led away by the error of the wicked? ye fall from your steadfastness." " Let your light so shine before men, that they may see your good works and glorify your Father which is in heaven." Whilst you maintain your own allegiance to your exalted So- vereign, let it be your unwearied endeavour to increase the number of his subjects, and enlarge that kingdom, whose laws are truth and love, and whose duration is eternity it- self. If such be your resolutions, happy are you if you act up to tliem. Then, we can 105 invite you to the table spread for you on the earth, and assure you of a participation in the glory that awaits all the true disciples of your Lord in those eternal abodes, which h^ has gone to prepare for all, who love him in sincerity and in truth. PRAYER. We thank thee, O God, that for us the Sa- viour died. We thank tliec that after a life of suffering and persecution and an ignominious death He is now exalted above all principali- ties and powers. O enable us so to live here, as that at last, freed from the frailties and defects of humanit}', we may inherit those re- gions where there shall be no more sorrow nor sighing, and where there shall be no more pain nor death ! We would thank thee, O God, that when we were dead in trespasses and in sins, our Saviour vanquished death and the grave, and hath ascended up into heaven as the first fruits of them that sleep. We rejoice, O God, and bless thy holy name, that when error and sin had de- based the human race, thou didst find out a remedy — that while our forefathers were en- compassed in darkness and in the shadow of death, thou hast sent the day spring from on 106 high to visit us, and to lead us and guide us into the ways of peace and of happiness. Grant, O God, that the light, which has arisen on us, may be still farther diffused ; and may our less happy brethren in every clime and of every denomination be rescued from er- ror and vice — may we still more strongly feel the great privileges, which thou hast conferred upon us — may we walk as the children of the light and of the day, and may we ever so live and think and act as becometh the children of so many mercies. For these important purposes, bless, we beseech thee, the preaching of thy word — follow with thine effectual blessing the truths that have now been delivered from thy holy word. May they make a suitable and lasting impression upon our lives and con- duct. Enable us to spend aright what re- mains of this day, and, O God, be merciful- ly present with us on the morrow. Support the weak — confirm the wavering — and hum- ble the forward and impenitent, that we may all make a suitable approach to the table of thy Son. (Here the usual prayers for the king, &c. as in pages 43, 44.) Psalm cxlv. 1 — 6. COMMUNION SABBATH Note. — The " intimation of the Sacrament"" is generally made on the Sabbath fortnight previous to the Communion Sabbath; but, for the sake of connexion, it has been judged proper to introduce it here. 108 INTIMATION OF THE SACRAMENT. The Sacrament of the Lord's Supper will be dispensed in this parish, God willing, on this day fortnight. I congratulate you, my friends, on the near approach of this solemn festival, which re- turns with all its strong inducements to pe- nitence and faith and love. Since its last celebration, you have been tra- velling through a world that lieth in wicked- ness, and have contracted some portion of that guilt, which no pilgrim of the dust can escape. Temptations to deviate from the p:ith of duty have assailed you at every step of your progress, and you have too frequently obeyed their alluring voice. Perhaps you might have continued to stray till your earth- ly journey was finished, had not divine wis- dom and compassion again prepared for you a table in the wilderness, to which none are welcome but those, who repent of their wan- derings and return to their allegiance. The table of the Lord is spread for those only, who dare not partake of the bread of life, and of 109 the cup of salvation, till they have reviewed their past lives, — wept in bitterness of heart over every ungodly step, — and resolved, by the divine assistance, to walk no more in the ways of sin, but to pursue with steady pro- gress that path, which leads to glory, honour, and immortality. The period, which inter- venes between this hour and that of commu- nion, will be employed by all of you, I trust, in thus reviewing the past ; and this exercise^ while it prepares for making a worthy ap- proach to the holy table, will also strengthen you for advancing more securely on your journey towards heaven. Since the last celebration of this solemn festival you have been living among scenes, which tend to diminish your distinct percep- tion of the objects of faith. Your senses, your imagination, and your passions, have been continually at work to raise things, that are earthly and transient to a higher value in your estimation than such as are spiritual and eternal. The accumulation of riches, and the attainment of honour — the luxuries of pleasure and the pomp of life, have gra- dually drawn a curtain, which conceals from your view their own utter vanity, and those infinitely more important objects, which re- 110 ligion presents to the ambition of rational and immortal beings. Perhaps this dark- ness might have increased till it was too thick to be dispelled, had not divine wisdom and compassion again invited you to the communion table, there to behold the full blaze of celestial light — to see all the things of the earth and of time sinking into insig- nificance, when compared with those of hea- ven and eternity — to behold in cloudless ef- fulgence the glories of your redemption — a God who delighteth to forgive — a Saviour expiring in agony — a risen Lord — a prevail- ing intercessor — an everlasting portion in heaven. Since the last celebration of this solemn festival, you have been engaged in the neces- sary business of the world. While thus em- ployed, some of you have experienced those ills which arise from the arts of the crafty — the opposition of rivals — and the maUce of enemies. These scenes of injustice, opposi- tion, and hostility, have diminished your love for each other ; and your hearts, instead of glowing with mutual affection, have been cankered with envy and inflamed with re- sentment. Perhaps these baneful passions might have grown into insuperable habits, Ill had not divine wisdom and compassion again prepared for you a feast of love ; where, lay- ing aside the envy, which arises from the petty interests of the vv^orld, you are to view each other as partakers of the same exalted privileges, and heirs of the same salvation — and where, soothing into peace the irritations of malice, you are to forgive each other your mutual injuries, while receiving the tokens of forgiveness from that gracious Being who never injured you, and before whom you could not stand, were He to resent the many injuries which you have offered to Him. I again congratulate you, my friends, on the approaching communion, trusting that> through the divine grace, it will be produc- tive of all these spiritual advantages to your souls — that the preparation for it will fill you with the sorrows of genuine repentance, and that its sacred services will confirm your belief in the doctrines of our holy faith, and rekindle in your hearts all the charities of brotherly love. Communion Sabbath. Psalm xxiv. 3 — 6. 11^ PRAYER. O Lord, thou art our father's God, and we will praise Thee — thou art our God, and we will exalt thy name together. Who is like unto thee in the heavens or upon the earth ? Thy greatness is far above all envy ^thy power can experience no resistance — thy justice is impartial — and from thine om- niscient eye nothing is hid. Thy word en- dureth for ever in the heavens. Thy truth remaineth from one generation to another — thou hast laid the foundations of it deeper than the foundations of the earth. The heavens, O Lord, are thine, for thou hast made them. The earth also is thine, for thou hast established it. Thine are all the inhabitants of nature, for thou hast ap- pointed them their portion of life and hap- piness. Thine are the varying seasons, -for thy hand conducts their beautiful vicissitude. At thy command light at first arose out of darkness. Every morning the command is renewed — every day the light shineth. 113 Thy kingdom, O Lord, is an everlasting kingdom, and thy dominion ruleth over all. No convulsion can shake thy throne — no re- volution can affect thine empire — no hostile attempts can distract thy councils, or interrupt thy divine tranquillity. Thou rulest in the armies of heaven and among the inhabitants of the earth. Angels and men are the sub- jects of thy government, and thou requirest of them the homage of gratitude, and the services of obedience. Thou art of purer eyes than to behold iniquity — the heavens are not clean in thy sight — and thou chargest even their puie inhabitants with folly. How, then, O God, can we appear in thy presence, for we are ungrateful and disobe- dient ! Thou hast nourished and brought us up as children ; but we have forgotten our obligations to thy bounty, and rebelled against thy righteous authority. Thou didst make us after thine own image ; but we have effaced the divine impression by our sins. Thou didst endow us with reason to discover truth ; but we have perverted it with error. Thou didst enrich us with hearts capable of loving thee, and with powers that fitted us for thy service ; but our affections have been estranged from our heavenly Father, and we 114 have done evil in his sight. Thy providence hath loaded us with benefits from our youth upwards, even until now ; but we have been unmindful of the source from which our blessings flowed, and those lips which were formed to praise thee have too often uttered the language of complaint. Thou hast sent thy Son into the world to instruct us by his wisdom, and to save us by his death ; but we have neglected his precepts and lightly es- teemed the rock of our salvation. We know that our Redeemer liveth, and that he shall stand at the latter day upon the earth ; but we have failed to prepare ourselves for his second coming in judgment. Though sur- rounded by the light of his glorious gospel, we have walked in darkness. We have loved the darkness rather than the light, because our deeds are evil. Were we to attempt to justify ourselves, we could not answer thee for one of a thousand of our transgressions. Conscious of guilt, laden with iniquity, as criminals worthy of death we now appear in thy presence. O ! how we rejoice in knowing that thou art seated on a throne of mercy, and that the cries of the peni- tent never ascend to thee in vain — that there is forgiveness with thee that thou mayest be 115 feared, and plenteous redemption that thou mayest be sought after. Enter not then in- to judgment with us, but spare us, O gra- cious Father ! spare us for we are penitent spare us for we confess our faults — spare us for the sake of Jesus Christ. See O God our shield — look on the face of thine Anoint- ed ! O thou, who didst create us by the word of thy power, do thou create a clean heart and renew a right spirit within us ! O thou, who feedest the hungry, and who givest sight unto the blind, do thou give us to eat of the bread of life, and open our eyes to the light of the Sun of Righteousness ! — Dispel those clouds of ignorance and guilt that hang upon our minds ! Shed abroad the knowledge of thyself and of divine truth in our hearts ! — Raise our thoughts to the contemplation of thy majesty and goodness, and teach our lips to praise them ! Grant us that faith which purifieth the heart — that hope which riseth to the heavens — that charity which never fail- eth ! — Guide us by thy Spirit, we beseech thee, in all our future steps ! — In the season of danger may we confide in thy power ! — In the moment of temptation may we find sheU ter in thy grace ! Throughout life be thou our guide — in death be thou the strength of our 116 heart — and in heaven our everlasting por- tion. We regard as a proof of thy divine mercy the opportunity thou art this day to afford us of sitting down at the table of thy Son. We hail this season of communion as a pledge that thou wilt visit and redeem us — Prepare us, we beseech thee, for the solemn hour — Clothe us with humility — inspire us with godly sorrow for sin — confirm our faith in the efficacy of Christ's atonement — and strengthen our resolutions of new obedience. May we gratefully accept the invitation of Jesus to his holy banquet, and unite all our powers to honour and to praise him. May we depart from his table to imitate his vir- tues. After beholding his example, may our lives bear his image — after calling him Mas- ter, may we obey all his commandments. And now. Lord, what wait we for ? Our hope is in thy word. Be with us for the sake of Jesus Christ our strength and our Redeemer. Amen. Paraphrase xliv. 117 ACTION SERMON. Acts x. 38. Who ivent about doing good. In another discourse * from this text, I have considered the excellence of our Sa- viour's character as it regards the principal duties we owe to our fellow creatures. In this, it is my intention to consider his cha- racter as it regards the principal duties we owe to God, and to ourselves, and to inquire how far it supports his claim to our believ- ing in him as a messenger from heaven. I. I am then, in the first place, to consider the excellence of our Saviour's character, as it regards the principal duties we owe to God. To love the Lord our God is the first and great commandment, — the supreme obliga- tion incumbent upon all moral beings. It consists in those sentimentsof reverence and gratitude, which naturally arise in the mind, * Vide Sermon 8th of volume already published. 118 when we contemplate Him in the various re- lations of Creator and Preserver of the uni- verse. His perfections justly demand our veneration ; and the blessings, which he daily confers upon us, give him an unquestionable right to our love. Without piety, the high- est character will be defective in the most essential duties of a reasonable and depend- ent being. We naturally expect, then, that devotion should form a part of the example of Christ: and, accordingly, we find that it appeared with superior distinction in his whole life, and formed the ruling principle of his con- duct. He not only often retired from the notice of the world that he might indulge in religious contemplation, and offer up his sup- plications to Him, who seeth in secret, — sometimes continuing whole nights in prayer. He was equally observant of public devotion. Even before he assumed his character as a teacher from heaven, the sacred historians — though they are silent as to other particu- lars of his conduct — inform us, that it was his custom to attend the service of the syna- gogue on the Sabbath day. An affectionate and serious sense of God, and a grateful at- tention to his providence and will, were ex- 119 pressed in every word that proceeded from his lips, and in every action of his life. His zeal for the glory of God appeared not only in his punctual attendance on the solemnities of public worship : — it appeared more particularly in his expelling the buyers and sellers from the temple — in that virtu- ous and manly indignation, which he express-- ed against those, who impiously dared to pro- fane a place sacred to the duties of religion. It appeared no less eminently in the intre- pid manner, in which he publicly declared against those dark superstitions which cloud- ed the religion of his country — that degrad- ing hypocrisy which distinguished the Scribes and Pharisees, who were its guardians, — and in the remarkable circumstance of his em- bracing every opportunity of testifying against the particular errors of the persons, to whom his discourses were more pecu- liarly addressed. These show the character of him who came into the world as " a wit- ness, a leader, and a commander to the people." Surely " he was true, and taught the way of God in truth — neither cared he for any man, for he regarded not the persons of men." Thereby he provoked the bitterest malice of the Jews, who considered him as 120 a dangerous innovator in religion, and one who aimed at subverting the authority of the law and the prophets. The ancient philo- sophers never testified in this intrepid man- ner against the idolatries of their country- men. Notwithstanding the discoveries which they made, and the lessons which they taught, they complied with those most degrading superstitions, which their philosophy should have led them to reconcile. Even the wisest and best of them vindicated himself from impiety by a solemn appeal to the respect he had always paid to those absurd modes of worship, which were opposed with such man- ly firmness by Paul, when he preached the gospel to the Athenians. Remarkably conspicuous also was our bless- ed Lord's resignation to the divine will. He submitted to all the humiliations of morta- lity. His life was one continued scene of invincible patience ; though the great and permanent features of it were deep affliction and sorrow. Adversity collected against him the whole host of her oppressions. He main- tained an arduous struggle with poverty, re- proach, and suffering, and at last died a death of infamy and torture. " Never was any sorrow like unto his sorrow, wherewith 121 the Lord afflicted him in the day of his fierce anger." Though he had all the ten- der passions of human nature, and doubt- less the quickest sensibility to pain ; yet he endured it with a fortitude superior to its keenest anguish. He met every trial with the firmest intrepidity ; and even the se- verest appeared but to minister to his per- fection and advancement. In the last and most appalling scene of his life, though he ex- pressed the strongest aversion to the torture and ignominy of crucifixion, it was accom- panied with due submission to the will of his heavenly Father ; and he advanced with steadiness to the last trial of his obedience. " I have a baptism to be baptised with, and I am straitened till it is accomplished. The cup which my Father hath given me, shall I not drink it ? O Father, if thou be willing, remove this cup from me, nevertheless not my will, but thine be done. My meat is to do the will of him that sent me, and to finish his work." II. I am now, in the second place, to con- sider the excellence of our Saviour's charac- ter, as it regards the principal duties we owe to ourselves. 122 In the discharge of these, we shall find that our Saviour was particularly exemplary. He observed a due medium between the ex- tremes of luxury and austerity, thereby teaching the world that duty does not de- mand, as was the opinion of the Pharisees, a total abstinence from the enjoyments of life, but a prudent and temperate use of them. He honoured more than one feast with his presence, and added to the enjoy- ment of one of them by a miracle. In his whole deportment religion appeared, not with a severe and forbidding aspect, but with a graceful and sober majesty. We meet with much higher appearances of sanctity, and with more severe austerities in the life of John the Baptist; which, as he was not vested with the power of v/orking mira- cles, might be necessary to attract observa- tion, and to engage the public attention to his doctrine. But as our Lord's divine com- mission was abundantly proved by miracu- lous attestations, and as his life was to be an universal model of duty to all succeeding ages, he gave a more easy and natural ex- ample, adapted to the imitation of all ranks and orders of men. Humility is another virtue, that we dis- 123 iTK cover in every part of our Saviour's life. What an amazing scene of humility opens to us on our first reflections on him, as de- scending from that inconceivable glory, which he possessed before his incarnation, to a na- ture so much inferior to his own, and to all the abasements and infirmities of that na- ture, sin only excepted ! He came not in the form of a temporal Prince, surrounded with the pageantry of human grandeur — he came not to be ministered unto, but to minister." His humility is strongly marked in his con- duct previous to his declaring himself a mes- senger from heaven. With the conscious- ness of possessing such abilities and wisdom as would soon have raised him to the hiah- est honours of his country, he retired into obscurity and laboured in the employment of a carpenter. Wlien he began his public ministry, one of his first transactions was ac- companied with a singular expression of this virtue, and a no less singular expression of regard from his heavenly Father. Jesus came to be baptised by John, who, knowing that he was the Christ, at first refused to do this office for him, " saying, I have need to be baptised of thee, and comest thou to me ? And Jesus answering him, said unto him, 124 suffer it to be so now, for thus it becometh us to fulfil all righteousness. Then he suf- fered him- — and Jesus, when he was baptised, went up straightway out of the water, and lo ! the heavens were opened unto him, and he saw the Spirit of God descending like a dove and lighting upon him ; and lo ! a voice from heaven, saying, this is my beloved Son in whom I am well pleased." The whole progress of his after life was one continued series of condescensions. If we attend him in his conversations, we find him communicating the truths of the gospel to the poor, and, even among his followers, appearing as a servant rather than a master. We find him executing the lowest office of a servant in washing the feet of his disciples ; and the instruction which he inculcates on this occasion is, that if he, their Lord and Master, had made such condescensions to them, much more ought they to be assisting in the like offices of kindness one to another. There is perhaps no virtue of his, which we have so much reason, and so little inclina- tion, to imitate. But if he did not deem such acts of humility unworthy of his cha- racter, surely the greatest among the sons of men ought to think it no diminution of their 125 dignity to be of an humble spirit — no dis- honour to the brightest accomplishments, or the most elevated stations, to practise the humilities of true benevolence. The humble situation in which our Sa- viour appeared in the world, was dictated by the greatest wisdom. He submitted to such condescensions, thereby to teach those of the highest rank to be humble and assisting to their inferiors, and to inspire those in hum- bler life with contentment. However dis- couraging the aspect, which our circum- stances may assume, it cannot be unimportant; because Christ has given us an illustrious example of the noble ends, to which the most afflicting events may be made subser- vient. He has shown us that the circum- stances of our lot are so ordered by Provi- dence, as to afford us an opportunity of ful- filling his designs, and promoting the destin- ed perfection of our nature. Their value, therefore, is not to be estimated by the de- gree in which they display present prospe- rity or adversity, but by their tendency to produce consequences advantageous to our- selves and to the great system, of which we form a part. In this point of view, the various lots of 126 men appear to be equalized, and their im- portance is derived from the means, which they afford us of intellectual and moral ad- vancement. Outward splendour and out- ward meanness are but accidental and tran- sient the former is no mark of the divine fa- vour, nor the latter of the divine displeasure. Poverty and distress are in themselves no degradation. They were the lot of Jesus, while working out our salvation ; and his great example teaches us that there is no- thing truly excellent but the immortal vir- tues and improvements of the soul, and the immortal distinctions that proceed from them. III. I am now, in the last place, to inquire how far our Saviour's character supports his claim to our believing in him as a messenger from heaven. From the review which we have taken of the character of Christ, we perceive that it was uniformly great and good. When w^e medi- tate with serious attention upon the artless account given of it in the gospels, we see with an admiration continually increasing, how perfect it was in every point. His sentiments of piety were warm, as they were just : His expressions of it were strong and 127 affectionate, as they were rational and adapted to his very peculiar situation. Though he had the most acute feeling of all that he un- derwent, his fortitude was manly, and his re- signation composed. He was regular in his practice of the whole of religion, yet conspi- cuous in his preference of one part of it to another. His zeal was active, bold and per- severing, yet completely free from all the weakness and all thebitterness, with which zeal is too often accompanied. It was tempered with patience towards the slow of apprehen- sion, — esteem for the well meaning though erroneous, — and pity for the bad, though perverse and incorrigible. How compassion- ate a love did he show to his country, and how unlimited a good-will to all the world f How remote was he from self-indulgence, yet how far from encouraging useless rigour and austerity ! How diligently did he turn the thoughts of the multitude from empty admi- ration of his discourses, or his works, to the conscientious discharge of their own duties I How magnanimously did he decline the most favourable opportunities of rising to worldly rank and affluence ; and how care- fully did he inculcate upon his followers the most solemn warnings of what he and they 128 were to suffer ! With what plainness and in- trepidity did he reprove both the people and their rulers, yet with what propriety did he vindicate the respect due from the one to the other ! That He, of whom these things are record- ed, was a real man, and not a phantom of the imagination, infidelity itself has never denied. And that he was truly the excellent man that the gospels describe him to have been, we have the testimony of many, who knew him, and of more, who conversed with those who knew him, who all asserted it, and main- tained their assertion at the expense of their lives. Their enemies with all their acute- ness and all their animosity were never able to disprove it : — if they had, Christianity must have disappeared. But if it be still pretended that this por- trait was drawn too favourably, who could draw it ? The most illustrious Greek and Roman authors never drew one from life or fancy, without some great defects. How then came the Jews in an age of darkness, — how came the illiterate Evangelists by such extraordi- nary skill ? They were taken from the low- est and most servile offices of life. They had neither the advantages of a liberal education, 129 nor had they learned the policy and wisdom of the world. Whence then did they obtain their idea of the character of Jesus Christ, in which they have exhibited a model of per- fection and excellence ? And, farther, how came they to ascribe such mild, such passive virtues to their Messiah, whom the whole nation expected to be an enterprising and prosperous warrior ? Had one of them devi- ated so unaccountably from the general opi- nion, is it credible that they all should ? Had every one of them attempted to make a beau- tiful picture of that sort, without regard to the original, would all their pictures have been alike, distinguished only by such pecu- liarities, as proved none of them to be co- pies ? If, then, it surpassed the skill of these artless men to exhibit from their own inven- tion such a pattern of wisdom and virtue, did it not much more surpass their skill to draw it forth and support it, with invariable uni- formity, in the detail of a life full of action and variety ? Now, if their narratives be faithful descrip- tions of a real person, well may we ask, as the Jews did with another spirit, " whence hath this man these things, and what wisdom is this, which is given unto him ? Is not this 130 the Carpenter's son ?" What education had he to form him — or what pattern to form him- self upon ? By what train of thinking could he be led to conceive, — ^by what prospects could he be moved to undertake, — by what power was he enabled to accomplish the un- paralleled things that he performed ? To imagine that such a person existed by accident is altogether unreasonable. But that he should also have fallen by accident just into that single country, in which there was a system of religion that he could build on, with a series of predictions applicable to himself, — and just at that period too, which these predictions had so pointed out as to raise an universal expectation of him : — that under all the disadvantages of a low condi- tion, he should have courage enough to make and maintain the highest of claims, — saga- city enough to interpret the ancient oracles in a much more sublime and just sense than any of the most learned instructors of the people — and self-denial enough to prefer, in consequence of these interpretations, perse- cution and crucifixion to the safety of a pri- vate station, or the splendour of offered do- minion, — that all these things should meet in 131 one man, without the special appointment of heaven, exceeds all power of chance. The reasonableness of his doctrine, — the coolness of his temper, and the composed fa- miliarity of his whole intercourse with the world, prove that he was no enthusiast. The unwearied goodness of his life, — the forti- tude and resignation, with which he suffered death, and the obvious impossibility of ob- taining any worldly advantage by the course which he took, prove fully as evidently that he was no impostor. What then must he have been ? And what else can we gather from his whole life, but what the spectators did from the last scene of it upon the cross, " Truly, this was the Son of God ?" Yes, Christians, this was indeed the Son of God ! This was that Saviour of the world, for whom the patriarchs had looked, and whom the prophets had foretold — who con- descended for the sake of man to lay aside that glory, which he had with the Father, to assume all the imperfections of human nature, sin only excepted — to lead a life of poverty without a home and without honour — to expose his character to the darts of ca- lumny, and his body to the weapons of perse- 132 cution — and at last to offer himself up as a sacrifice to eternal justice for the iniquities of man. But, Christians, permit me to recall to your recollection the close of that life, which was spent in acts of such exalted and unbounded benevolence. When Jesus yielded up the ghost the face of nature was overspread with darkness, the vail of the temple was rent in twain, and the earth quaked as if in sympa- thy with the distinguished sufferer. This was the hour, in which the sacrifice was made — in which were displayed the di- vine vengeance against sin, andan act of unpa- ralleled benevolence. "Never was any sor- rowlike unto that sorrow wherewith the Lord afflicted our Saviour in the day of his fierce anger." And never did mankind witness an act of generosity like that, by which he sub- mitted to it. Patriots have bled for the country, in which they lived, and by which they were respected ; friends have laid down their lives for each other ; but our Saviour died for a country which treated him with insult — for beings who persecuted him even unto the death. The blood of Christ is the price, which the Supreme Being accepts for 133 the transgressions of man. From the cross it flows as a balm for the healing of the na- tions ; and it reaches in its efficacy to the penitent of every country and of every age. The altars, once red with the blood of vic- tims are now overthrown — the splendid ce- remonies of the Jewish ritual are superseded — and the death of Christ is the only sacri- fice for sin. This death, Christians, you are this day to commemorate by sitting down at the table of the Lord. It is the most wonderful event, which the revolution of ages has pre- sented to the view of mankind ; and the faithful in all periods of the church have cherished the memory of it with admiration and gratitude. You too, I trust, are prepar- ed for grateful meditation on the wonders of redeeming love. Your hearts will burn within you, when you contemplate the sor- rows of the cross, and you will feel a just and strong detestation of that guilt, which rendered such sorrows necessary. You will form the resolution of not wounding your Saviour afresh by your sins, and you will de- part from his table to imitate his virtues, and thus to prepare yourselves for eternal communion with him in the heavens. 134 God grant that this may be the case with you all, and to his great name be the praise. Amen. PRAYER. We adore thee, O God, as the eternal source and liberal dispenser of life and of happiness. In and by Thee we live and move. We adore Thee as a God, who strengtheneth the weak, pitieth the wretched, and spareth the impenitent. But above all, we adore Thee as a God who delighteth to forgive all thy erring children, who repent of their sins and return to their duty. We thank thee, O God, for the return of a communion Sabbath. In it we would re- joice when we commemorate the dying love of Him who sacrificed all in behalf of guilty man. May we not be among the number of those who, though they hear, understand not ; and who, though they see, perceive not ; but may be converted and healed by that blood, which was shed on Calvary for the remission of the sins of all, who believe in a crucified and risen Saviour. We, O Lord, cannot but feel that we are 135 sinful and erring creatures — that we are ad- dicted to the pleasures of sense, and that, even when we would do good, evil is present with us. May we this day put off the old man and his lusts, and put on the new man, which after God is created within us, even righteousness and true holiness. We go forward, O Lord, trusting in Thee. May the high solemnity, in which we are about to engage, be blessed for the spiritual comfort of all who are to partake in it ; and may those who have not yet taken upon them- selves their baptismal vows, be constrained by the example, which shall this day be set before them, to cast their cares upon Christ Jesus, who careth for all who believe in his name : and to Thee, Father, Son and blessed Spirit be ascribed all glory, dominion and praise, world without end. Amen. Par. xLiv. FENCING OF THE TABLES. The table of communion, my friends, is now spread before you ; and those elements will soon be placed upon it, which represent the body and blood of your crucified Re- 136 deemer. Before we put these symbols into your hands, it is incumbent on us to declare that they are only to be touched by the ge- nuine disciples of Jesus, and not by every one that calleth him Lord. We are now to draw a fence around that sacred table which can be opened to those only, who have " washed their hands in innocency," but which is shut against all impenitent trans- gressors. In the name of Jesus Christ, the master of this feast, we invite to it all who have exa- mined themselves whether they be of the faith — who repent them truly of their for- mer sins, and who purpose stedfastly to lead a life of new obedience. But in the same manner we debar from it all, who have not performed this duty of self-examination, who feel no sorrow for past iniquities, and who have formed no purposes of future obedience. To persons of the former description we offer the bread of life and the cup of salvation ; but to those of the latter we announce, that if they communicate, they will " eat and drink damnation to themselves, not discern- ing the Lord's body." Come now and let us commune together, my friends. Who among you can worthily approach this table to " receive the blessing 137 from the Lord and righteousness from the God of your salvation ?" And who are ex- cluded from this feast of reconciliation ? Who would increase their guilt and con- demnation by approaching this altar of mer- cy? By what standard shall you judge whether you be welcome or unwelcome guests ? The standard to which I would now refer you is that moral law, which is re- vealed in the word of God. In the 20th chapter of the book of Exodus it is thus written — " Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them ; for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and showing mercy unto thou- sands of them that love me, and keep my commandments. Thou shalt not take the name of the Lord thy God in vain ; for the Lord will not hold him guiltless that taketh his name in vain. Remember the Sabbath day to keep it holy. Six days shalt thou la- 138 bour and do all thy work : But the seventh day is the Sabbath of the Lord thy God : in it, thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant nor thy maid servant, nor thy cattle, nor thy stranger that is vv^ithin thy gates ; for in six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day, wherefore the Lord blessed the Sabbath day and hallowed it. Honour thy father and thy mother ; that thy days may be long upon the land which the Lord thy God giveth thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not co- vet thy neighbour's house : thou shalt not covet thy neighbour's wife, nor his man-ser- vant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's." Have any of you, then, my brethren, habi- tually broken all or any of these command- ments ? Have you denied God with the atheist, or renounced him with the apostate ? Have you entertained gross conceptions of his nature — neglected his worship, and set his justice at defiance ? Have you openly blasphemed his name — or employed it in 139 taking unlawful oaths ? Have you profaned his holy Sabbaths by absenting yourselves from his temple, and by spending them in idle sports or unnecessary business ? Have you been undutiful to your parents — ungrateful for their kindness, and disobedient to their lawful commands ? Have you put forth your hand to do violence to the person of your neighbour, or have you injured his good name by malicious reproach ? Have your hearts been polluted with the thoughts of uncleanness, or your lives been spent in doing the will of the flesh ? Have you been unjust in your dealings with others — depriv- ing them of their property by theft or ex- tortion ? Have you sworn falsely against any man — or accused him unjustly — or concealed the truth, when it would have removed un- merited suspicion from his character ? Have you repined at the dispensations of Provi- dence, grieved at your own condition, and co- veted the possessions of others ? Who of you, that are thus guilty and re- pent not, shall dare to approach the table of communion ? The scriptures represent your audacious intrusion as crucifying the Lord Jesus afresh, and counting the blood of the covenant an unholy thing; and assuredly 140 this crime will aggravate all your former transgressions, and edge with keener ven- geance the sword of divine justice against you. If to be a sinner excludes man from the table of communion, who, you may ask, is worthy to approach it, and why is it spread ? What son of Adam is guiltless before God — and, without the commission of iniquity, why this memorial of the expiation made for it ? That table, my brethren, is spread for sin- ners, — not, however, for such as are harden- ed and impenitent, but for those only who repent and amend. All of you have indeed transgressed the commandments of God, and come short of his glory. But are any of you now filled with sorrow for your sins — with trust in the efficacy of Christ's atoning sa- crifice — and with the resolution of doing no more wickedly ? Then are ye worthy and welcome guests. Then, whatever may have been your former sinful condition, Jesus Christ will become your salvation, being " made unto you of God, wisdom, and righteousness, and sanctification, and re- demption." Come, then, to this feast all who lament your past iniquities, and you shall be com- 141 forted with the assurance of pardon. Come, all who are " born of the spirit unto new obedience," and though once " dead unto sin," you shall receive power " to live unto God through Jesus Christ your Lord." Come all who would no longer yield their members as " instruments of unrighteous- ness unto sin," and you shall be enabled to " yield them as instruments of righteousness unto God." Come all that have " knowledge to discern the Lord's body," and you shall feed upon him to your " spiritual improvement and growth in grace." Come all who love your God and your Redeemer, and you shall have " fellowship with the Father and with his Son Jesus Christ." Come all who love your breth- ren, and you shall have sweet "communion, with the household of faith." " Ho ! every one that thirsteth, come ye to the waters, and he that hath no money come ye, buy, and eat ; yea come, buy wine and milk, without money and without price. The Spirit and the bride say — come — and let him that heareth say, come — and let him that is athirst come, and whosoever will let him take the water of life freely." Psalm xxiv. 7 — 10. 142 *FIRST TABLE SERVICE. Intending communicants, you will find our authority for the celebration of the sa- cred solemnity, in which we are now about to engage, at the 23d verse of the 11th chap- ter of St. Paul's First Epistle to the Corin- thians : — " For I have received of the Lord that which also I delivered unto you. That the Lord Jesus, the same night in which he was betrayed, took bread : And when he had given thanks, he brake it, and said, Take eat ; this is my body which is broken for you : this do in remembrance of me. Af- ter the same manner also he took the cup, when he had supped; saying. This cup is the New Testament in my blood : this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come." * During the singing of the psalm, referred to in the pre- ceding page, the clergyman descends from the pulpit, and takes his place at the head of the communion table. 143 Let us, Christians, in imitation of the ex- ample of our blessed Lord, give thanks. THE CONSECRATION PRAYER. O Lord, from the table of communion, which thou hast spread for us on the earth, we would raise our thoughts to thy throne of mercy in heaven, to adore thee as the author of our salvation, and to implore thy blessing on these memorials of the sacrifice, by which it was wrought out. We are filled with gratitude and wonder when we reflect on that compassion, which pitied us in our lost condition, and on that wisdom, which found out a ransom for our guilt. Reserv- ing the angels, which kept not their first estate, in everlasting chains under darkness unto the judgment of the great day, thou hast visited us, the children of the dust, amid the ruins of our fall, and redeemed us from the destruction, in which it threat- ened to involve us for ever. Regarding with a father's tenderness our utter inability to satisfy the demands of thy 144 justice, thou didst lay our help on One, who is mighty to save. When the fulness of time was come, thou didst send forth thy Son — thy well-beloved Son — on the gracious mission of reconciling us to thee. We be- hold his peaceful errand accomplished by his divine instructions, pure example, and ex- piatory death. Bless the Lord, O our souls, and all that is within us, be stirred up to magnify the God of our salvation ! Hosan- nah to the Lamb, which was slain for us, from the foundation of the world ! Blessed be he who came in the name of the Lord to save us ! Hosannah in the highest ! Almighty Father, with wonder and adora- tion, we would now commemorate thy re- deeming love ! O generous Saviour, with bleeding hearts we would meditate on the sufferings of thy last hour, at which the sun was darkened and the earth did quake ! O Holy Ghost, the comforter, prepare us for this solemn communion with our Creator and Redeemer ! Let the fulness of the God- head now descend, and fill this house with celestial glory ! Let the divine blessing consecrate, as the mysterious symbols of the body and blood of Christ, these elements of bread and wine, which in his name, and by 145 by his appointment we now set apart from a common to a sacred use. O Thou, who turnest the hearts of men, as thou turnest the rivers of water, keep back all presumptuous sinners from this sa- cred feast ! Commission thine angel with a flaming sword, to guard the bread of life, and the cup of salvation, from their unhallowed touch. But do thou give encouragement to the penitent, — manifest thyself unto the pure in heart, — confirm the faith of the doubting, — elevate the hopes of the humble, — satisfy us all with thine abundant grace, — that so we may compass thine altar with acceptance, and become meet for sitting down with our Lord and his redeemed, at the banquets of eternity. Amen. Service. After the example of our Lord, I now proceed to put into your hands the symbols of his broken body and shed blood. " The Lord Jesus, the same night in which he was betrayed took bread ; and when he had given thanks" — as we have attempted to do in his name — " he brake it, and said, take 146 eat,* this is my body wliicli was broken for you, this do in remembrance of me." (After a Pause.) " After the same manner also, he took the cup, when he had supped, saying, this cup is the New Testament in my blood,f this do ye, as oft as ye drink it, in re- membrance of me, — for as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.'* ADDRESS AFTER DISTRIBUTING THE ELEMENTS. " Behold the Lamb of God, which taketh away the sin of the world." Behold him who " thought it no robbery to be equal with God," assuming " the form of a ser- vant," — stooping from the height of his glo- ry to the lowest abasement, — from the throne of heaven, to the meanest station on the earth. Behold the first beloved Son, leaving * The clergj-man here hands the bread to the communicant nearest to him. + The clergyman here hands tlie cup to the communicant iiearest to him. 147 the bosom of the Father, and the fulness of celestial bliss, to become the Son of man, and to " suffer, the just for the unjust," that he might redeem his adopted brethren. Behold him, amidst agony and sorrow, — per- secuted by men, and forsaken of his Father, — labouring under the guilt of a world, — en- during unknown impressions of anguish, — impressions beyond the power of man to in- flict, or of man to bear, — beyond all the common terrors of pain and of death. Be- hold the dreadful conflict, while " the seed of the woman bruises the head of the ser- pent.^' Behold, your Redeemer bleeds, and groans, and dies on the field of his victory ! It was for you, communicants, that the Son of God thus humbled himself, and suf- fered, and became " obedient unto death." What will ye render unto him for such un- paralleled love ? How will ye show your sense of his inestimable atonement ? You have now testified your gratitude, by com- memorating, at his request, his great and mysterious sacrifice ; and what more does he require of you, but that ye keep those gar- ments clean, which he hath washed in the rich fountain of his own blood ? What does he require, but that ye devote your future lives, and all the powers of your flesh and 148 spirit, to the obedience of his gospel, and the purposes of his glory ? Behold, communicants, the Lamb of God, awaking from the sleep of death, — bursting from the fetters of the grave, and ascending up into heaven ! Behold him, in the midst of the throne, bearing still the marks of his sacrifice, — elders worshipping at his feet, — and the prayers of saints, arising to him in grateful odour ! Behold around him, an in- numerable train of angels, — the venerable patriarchs and prophets, and good men of old, — the bright array of apostles and mar- tyrs and confessors ! Hear the anthem which swells from the adoring throng, — " Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing !" Does not the prospect, my friends, of be- ing admitted into the immediate presence of the Lamb, now reigning in glory, and of joining the society of his adoring worship- pers, diminish your fears for the termination of your earthly journey, and allure you irre- sistibly towards heaven ? Is it not delight- ful to think, that the power of that sacrifice, which restored the Lamb to life, and raised him " to a name which is above every name," has opened an effectual way for your rising 149 also from the dead, and entering into the abodes of everlasting blessedness ? Far from fearing, then, do you not rather Long for your removal from this distant land of your pilgrimage ? Are you not saying, " Happy will be the hour which finishes our absence from our much-loved Saviour, and admits us into the kingdom of that illustrious Friend, who died for our offences, and rose again for our justification ! Now, we see him with delight, " though through a glass darkly." How great, then, must be the pleasure to see him as he is, to behold him, face to face, to survey his cloudless glory ! Now, we rejoice in praising him, though with feeble hearts, and in the society of beings as imperfect as ourselves. How rapturous, then, shall be the hymn which flows from our spirits made perfect, and which shall be exalted by the according voices of the angels of light !" With such resolutions of new obedience, and such prospects of future reward, go in peace from the table of the Lord ; and may the God of peace go with you, and abide with you ! Amen. Psalm cm. 1 — 3, 150 SECOND TABLE SERVICE. Why is the light of the sun withdrawn, and darkness spread over the land of Judea ? Why does the earth quake ? Why do the rocks fall in pieces ? Why is the vail of the temple rent in twain ? Why do the graves give up their dead ? These wonderful events, communicants, betoken a great and myste- rious sympathy with the man of sorrows, who is nailed to a cross, and expires in ago- ny. They spread a melancholy greatness over the last scene of his humble and afflict- ed life ; and they impress even his enemies with the conviction, that he was " truly the Son of God." But why is the Son of God nailed to a cross, and why does he expire in agony ? He is the well-beloved of his Father : — why, then, has his Father now forsaken him ? He is the generous friend of man : — why, then, does the enmity of man now crucify him with thieves ? He knows no sin ; neither has guile been found in his mouth : why, then, is he now numbered with trans- gressors ? It is for your sakes, my friends, that he thus 151 encounters the frown of divine wrath, sub- mits to the cruelty of his brethren, and dies with malefactors. He now suffers, the just for the unjust, that ye may become righteous in the sight of God. The blood now flows from his wounded side to seal the covenant of your redemption. The groans, which now rend his breast, are to give efficacy to your prayers, when you solicit help, or mercy, from on high. His greatness is now abased that you may bear the brightness of his image, when the fulness of his glory shall be re- vealed. He now closes his eyes in death ; but he will soon burst its feeble fetters, and thus obtain the power of delivering you also from its sway. He will go down to the tomb for a season ; but he will soon arise from its dark chamber, and " as the first fruits of them that sleep," ascend unto " his Father, and to your Father ; unto his God, and to your God." Trusting that such is your belief, I now proceed to put into your hands the emblems of his broken body and shed blood, " The Lord Jesus, that night on which he was be- trayed, took bread," &c.* * The Service is the same as on pages 1 4-5-6. 152 AFTER THE SERVICE. Blessed was the morning, which beheld the Son of God breaking the chain of death, and rising triumphant from the grave ! Blessed was the hour, which saw him ascend unto the right hand of the throne on high ! He hath laid aside the form of a servant to be clothed with majesty. He, who was de- spised upon the earth, has now in heaven a name that is above every name. He, who was rejected of men, is now ministered unto by angels. He, who expired upon a cross, is now the Lord of life. Thrice blessed are you, communicants; for he, who is thus victorious and exalted, is still your friend. Nothing can break the sacred chain of love, by which you are bound to him. Neither life, nor death, nor earth, nor hell, nor time can efface you from his heart, or diminish his regard. He loved you from the first, and will love you for ever. In heaven, as on earth, he still pursues his gracious plan for your salvation. When he beholds you in sorrow — injured in your property by injustice, or in your reputation by slander — lamenting over the wreck of 153 your worldly hopes — wounded in your affec- tions by desertion, or weeping at the grave of departed friendship — he still retains the feeling of your sufferings, and commissions the Comforter from on high to console and support you — to bring to your remembrance how he also was poor, and defamed, and de- serted, and how great your rew^ard shall be with him amid the glories of heaven, if ye follow his footsteps through the trials of the earth. When he sees you afflicted wdth the sense of guilt, making humble confessions of your unworthiness, and imploring divine compassion — then, wearing your nature, and appearing as your High Priest in the temple of heaven, he presents your prayers to the Father, and solicits, and procures, their accep- tance. When he beholds you striving against the temptations of sin, he willingly com- municates strength to resist successfully. When he sees you appalled by the shadows of coming evil, he causes the threatening cloud to descend on you in showers of love. When your race shall be run — when your warfare shall be over — when that hour shall arrive which must witness your departure, his unfailing regard will be displayed in supporting your souls, in relieving the last 154 pang of nature, and in laying you gently to rest. The time draws nigh, when he shall descend from heaven to release you from the power of death, to clothe your corruptible frame with incorruption, your mortal with immortality. And when time shall be lost in eternity ; when day and night shall cease to divide the works of God ; when the earth shall be burnt up, and the present heavens shall have passed away ; then shall he con- vey you to new and imperishable regions, where there shall be no more sorrow, neither shall there be any more death ; but where he shall lead you unto living fountains of water, and where God shall wipe away all tears from your eyes. Go in peace ; and may the God of all peace go with you ! Amen. Psalm ciii. v. 4 — 7. THIRD TABLE SERVICE. CHRisTiANS,you havc accepted the gracious invitation of your Saviour, and seated your- selves at his table. After solemn prepara- tion, you are about to celebrate that festival, which is sacred to his memory, and to renew 155 your oaths of allegiance to him over the symbols of his broken body and shed blood. You have been engaged in the sacred duty of self-examination ; you have reviev^^ed your past conduct, and examined your hearts; the tears of penitence have fallen from your eyes, and the purpose of future obedience has been formed in your minds ; and now, by commemorating the suflerings and death of your Redeemer, you are to deepen the sorrows of contrition, and to strengthen the resolutions of amendment. At the t^.ble of communion, you are to renew the engage- ments of baptism. At the feast of love, you are to increase the spirit of charity ; at the altar of grace, you are to vow that you will be faithful unto death. The young are now to confirm their bap- tism by declaring their faith in Christ, and their resolution henceforth to keep all his commandments. The aged are to refresh themselves, amid the last toils of their earthly pilgrimage, at that sacred banquet ; where on many former occasions they have rested from their labours to receive grace to help them in the time of need, and to anticipate the joys of their final rest. The penitent has repaired to this fountain of mercy that his 156 sins may be blotted out, as the times of re- freshing have come from the presence of the Lord. The mourner has come to this source of joy, that, amidst lively visions of everlast- ing blessedness, he may forget the passing sorrows of the world. Those, who thirst have come unto the waters ; and those who have no money are about to receive corn and wine without money and without price. Trusting, my friends, that you are prepar- ed for worthily receiving them, I proceed to dispense unto you those elements, which constitute the sacrament of the supper. " The Lord Jesus, that night on which he was betrayed, took bread," &c.* AFTER THE SERVICE. Christians! what tongue of men or of angels can describe the glory — the rapture of the present moment ? The heavens are opened to the eye of faith, and the wonders of sal- vation revealed. Your Almighty Father, seated on the throne of mercy, is now ac- cepting with delight the vows of his peni- tent and returning children. Jesus Christ, your Saviour, looks down upon you with the * The service is the same as in pages \i5-G. 157 affection of a brother, and rejoices in the efficacy of his atonement. The Holy Ghost, the comforter, descends from on high to pu- rify and console your minds. The angels of light behold, with wonder, the covenant which is made between God and his saints ; and amid the visions of faith, and the pur- poses of repentance, your own hearts are filled with reverence, and joy, and gratitude, I trust, my friends, that the solemn and righteous impressions, which have now been made upon your minds, shall never be effaced, but that they shall continue to manifest themselves in your future life and conversa- tion. The covenant, into which you have entered, will never be broken on the part of God — see then that ye also be faithful. You have commemorated the life of Jesus be careful then to imitate his virtues. You have wept over the agonies of his death, never forget then that your sins were the cause. Let not those hearts, which have re- joiced in the divine forgiveness, ever be agi- tated with the purposes of revenge. Let not those lips, that have touched the cup of salvation, ever be polluted by that of intem- perance. Let not those hands, that have handled the bread of life, ever be lifted up against the property or life of a brother. 158 But go ye forth from the table of commu- nion purified from all unrighteousness, and resolved to continue pure : — go, confiding in the assistance of the Holy Spirit, and looking unto Jesus — go in peace, and may the God of love and peace go with you, and abide with you for ever ! — Amen. Par. xlviii. 5 — 9. CONCLUDING ADDRESS. The solemn service of communion, my friends, is now ended. It has been con- ducted with the greatest decency, and with much apparent reverence and devotion. If your outward conduct has afforded a faithful representation of your inward feelings, you have made an acceptable approach to the table of the Lord ; and if your approach has been thus acceptable, tell me, are any of the pleasures of that world, from which you have retired to this sacred feast, equal to those spiritual raptures which now glow in your bosoms ? Do the objects of sense, and the transitory advantages of life, present to your * There are generally, at least, five or six Table Services ; but it has been judged unnecessary to insert more than three, as the plan is thereby sufficiently exhibited. 159 longing wishes for enjoyment any gratifica- tion to be compared with that, which now arises from the assurance that your sins are forgiven — from those glorious revelations of divine truth which have confirmed your faith and from those tender manifestations of divine mercy which have melted your hearts into love, and blessed them with hope ? You are again to return to that world from which your absence, however useful, can be only for a season ; and our hearts de- sire and prayer to God for you is, that the remembrance of the delights you have here experienced, and the glorious prospects, that have here been opened to your view, may, by the blessing of divine grace, preserve you from setting all your affections on the things of time, and enable you to perform those vows of new obedience, which shall fit you for the joys of eternity. You have entered, my friends, into a so- lemn covenant with God, which will never be broken by him, and, we trust, that you will also be faithful. Before the altar of mercy, and over the emblems of the atoning sacrifice of Christ, you would not swear to your brethren of mankind, and " change, 160 though to your hurt." You have sworn to that God, " whose is the altar," who sancti- fies the sacred symbols, and whose name makes oaths binding ; and will you yet be negligent in performing your vows ? Your oath has this day been taken with all possi- ble solemnity. It has been taken in the house of the Lord — at the altar of mercy — before angels and men as witnesses — and it is recorded in those books, which shall be opened when the " dead, small and great, shall stand before God." If you, then, wil- fully, and habitually, violate this oath, you must become guilty of the blackest perjury, and, at your final trial must stand con- demned before God and his assembled uni- verse. Judas Iscariot, one of the disciples of our Lord, had his hand with Jesus on the table at the first celebration of the supper, and yet, ere another sun had risen in the sky, he be- trayed him into the power of his enemies. After so memorable an instance of treason in one so strongly pledged to fidelity, is it uncharitable, my friends, to dread, that some of you, who have this day been with Christ may soon prove traitors to his cause ? It is painful beyond utterance to anticipate so 161 base a desertion. After having your hand upon the table with Jesus — commemorating his wondrous love, and swearing that you would follow his pure example, how weak, how wicked, how fatal, is it to depart from his sacred presence, and to put him to open shame before the men of the world, who are his foes ? O that we could so reason of right- teousness, temperance, and a judgment to come, as to make such faithless disciples tremble and repent ! But what can prevent their desertion, if the services of this day have been performed in vain ? From these gloomy anticipations of rebel- lion, we gladly turn to the more cheering prospects of your love, fidelity, and obe- dience. Are not many of you, my friends, who have this day had your hand upon the table with Jesus, resolved never to betray him ? As you have named his name, are you not resolved to depart from all iniquity ? You have now received Jesus Christ ^s your Prophet, to instruct you. Study, then, his divine doctrines, listen joyfully to the sound of his gospel, and copy its holy truths into your hearts. You have now received Jesus Christ as M your Priest, who for the expiation of your sins, offered himself up a sacrifice unto God, and who now lives to make intercession for you. Be careful, then, not to crucify him afresh, and avail yourselves of the high pri- vilege of approaching the throne of mercy in his name. You have now received Jesus Christ as your King, who hath rescued you from the powers of darkness, and brought you to be- hold the glories of this day. Celebrate, then, the honours of his majesty, — wait on him as loyal subjects, and let his laws be en- graven on your hearts. Under Jesus Christ, as the Captain of your salvation, go ye forth as an host of banded warriors, to fight the battles of your Lord, and ye shall ]ye " more than conquerors, through him that loved you," and who is ready to crown you with the honours of victory. Put on " the breast- plate of righteousness, — take the shield of faith, — the helmet of salvation, and the sword of the Spirit," and ye shall be able to repel all the fiery darts of the enemies of your souls. When your warfare is accomplished, you will look back with joy on the fields you have won, and rest in peace from your la- bours. And when " the voice of the arch- 16*^ angel and the trump of God," shall awake you from death, when you shall lift up your eyes, and behold the heavens and the earth in the disorder of their final dissolution, — when you shall see the righteous arising with joy to meet their Redeemer, and the wicked shrinking back to corruption, and finding no place for refuge, — how pleasing will it be to reflect, that after being dedicat- ed to Jesus in baptism, and enlisting under his banner at the table of communion, you remained faithful in your allegiance to his cause, — that you " fought the good fight, and kept the faith," — and are now to receive the crown of victory, and the palm of tri- umph ! " For this cause, we bend our knees unto the Father of our Lord Jesus Christ, — of whom the whole family in heaven and earth is named, — that he would grant you, accord- ing to the riches of his glory, to be strength- ened with might by his Spirit, in the inner man, — that Christ may dwell in your hearts by faith, — that ye, being rooted and ground- ed in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye 164 may henceforth be filled with all the fulness of God. Now unto him, that is able to do exceeding abundantly above all that we can ask or think, according to the power that worketh in us : unto him be glory in the church by Christ Jesus, throughout all ages, world with- out end ! Amen. CONCLUDING PRAYER. Almighty, and most gracious Father, we would approach thee with the accents of gratitude, and the vows of obedience. Ac- cept the tribute which we bring ; for we of- fer it with sincerity of heart. Confirm our good resolutions ; for thou art able to help us. All thy other mercies, O God, give place in our thoughts at this solemn moment, to thy unbounded compassion, manifested in the plan of our salvation. We bless thee, that on this day thou hast permitted us to sit down at that table, where the whole feast reminded us of the wonders of thy redeem- ing love. Confirm, we earnestly beseech thee, the re- solution we then formed, of loving thee, who first loved us, — of loving Christ, who gave 165 himself up unto death, for our sakes, — of lov- ing our brethren, whom thou regardest with a father's tenderness, and for whom Christ hath died, as well as for us. Accept, O heavenly Father, the gratitude, and confirm the vows of those, who this day sat down for the first time, at the table of their Saviour. And if any of thy servants have approached it for the last time, and shall not again drink of this fruit of the vine while on the earth, prepare them, we beseech thee, for drinking it new with Christ, in thy king- dom above. Look in mercy on the young, who have come to this holy banquet, to renew the obligations of their baptism, and to obtain thy grace, to help them in every season of temptation and sorrow. Give unto aged com- municants those consolations of thy Spirit, which may soothe the last steps of their earthly pilgrimage, and enable them to look forward with joy to those heavenly mansions, where there is neither crime nor decay. If any have come to this sacredfeast, ignorant of its nature, and resolved to continue in sin — thus insulting the memory of Jesus, and profaning his most holy ordinance, — Father in heaven forgive them, for they know not 166 what they have done. Open their eyes, that they may behold their guilt, and give unto them a saving knowledge of him, whom they have thus crucified afresh. If any now pre- sent, have refused the invitation of Christ to his table, thus renouncing their baptism and denying the Saviour, have compassion upon them, O thou God of mercy ! Create in them a clean heart, renew in them a right spirit. Convince them that they shall not escape, if they continue to neglect this great salvation. (Here the usual prayers for the King, &c. as in pages 43-4.) Hymn i. 1, 2. 12, and 13. BLESSING (As in page 45.) 167 evj:ning service. Par, xLiii. PRAYER. Almighty and most merciful Father, we desire to approach thee with the reverence and gratitude of children ! On this sacred evening, we would celebrate thy existence and perfections. Retired from the bustle of the world, we would raise our thoughts to the mansions of eternal peace, where thou dwellest, clothed in majesty and surrounded with glory. Thou hast fixed thy throne upon the rock of ages. Thou hearest the praises of eternity. Thou coverest thyself with light as with a garment. Thy presence fills all space. Thy nature is subject to no variation. Thine eye is every where be- holding the evil and the good — thyself the invisible God. Thy mercy reis^ns over the 168 earth, and reaches unto the utmost heavens. Thy truth was at all times firmly established, and shall endure for ever. Thy power, O God, at first raised the stu- pendous fabric of the universe — thy wisdom arranged all its connections and dependen- cies, and thy goodness adorned it with beau- ty. Thou hast formed it a boundless seat of bless, and peopled it with numberless tribes of living creatures, capable of activity and enjoyment. Even unto our earth thy boun- ty hath extended. The sea, the dry land, and the air are filled with life and happiness. How, O Lord, shall we commemorate thy goodness unto us the children of men ! All nature contributes to fulfil our desires and to supply our v/ants. Though our dwelling be only a point in space ; yet by our senses and intelligence we are in communication with the universe. Though our life be only a fleeting moment ; yet in that short space, thou permittest us to trace thy perfections in thy wondrous works — to attain the know- ledge of thy righteous government, and to prepare ourselves by a patient continuance in well doing, for glory, honour, and immortality beyond the grave. Even though we have dishonoured thy precious gifts by ingrati- 169 tude and disobedience, thy love towards us hath not ceased ; but thou hast gracious- ly sent thy eternal and well beloved Son in- to the world to instruct us by his wisdom, to improve us by his example, and to save us by his death. Though he was rich, yet he became poor, that we through his poverty might be made rich. The plan of our salvation far exceeds all thy other mercies towards us. Thy opening our eyes upon the light of day is less wondrous than thy causing the Sun of righteousness to arise upon our souls. Thy clothing our bodies and feeding them with food convenient for them, display not such boundless love as that garment of Christ's righteousness wherewith thou clothest our spirits, and that provision of heavenly manna wherewith thou feedest them. Thy creating us at first in innocence, and placing us in this abode of beauty and joy, display not such matchless tenderness as thy renew- ing us again by thy Holy Spirit, after we had forfeited thine image, and thy begetting us again through Jesus Christ to the hope of an inheritance, which is incorruptible and undefiled, eternal in the heavens. We bless thee, O heavenly Father, for 170 these proofs of thy abounding love. We give thee most heartfelt thanks that thou hast this day called them so strongly to our remembrance. We rejoice that we have been permitted to sit down at that table vi^here we have been reminded of thy loving kindness, and inspired with gratitude. Ac- cept, we pray thee, O God ! of our gratitude, and cause its purity and strength to appear in our future lives and conversation. At the table of the Lord we have sworn to imitate the example of our Saviour. Help us, O God ! to keep our vow. Like Him, may we be holy, harmless, and undefiled ; meek and lowly in heart ; kindly afFectioned one towards another, forbearing one another, and forgiving one another, even as thou for his sake hastforgiven us. May those hearts, which have glowed with love to thee and to our brethren, never be polluted with impiety, or hardened by unkindness ! May those hands, which have handled the bread of life, never be lifted up against the life or property of a brother ! May those lips, which liave touch- ed the cup of salvation, never be employed in blaspheming thy name, or in speaking deceitfully ! But may we go forth into the world from the ta])le of communion purified 171 from all unrighteousness, and strengthened by thy grace to continue pure ! May we go, trusting in the assistance of the Holy Spirit, — looking unto Jesus, who hath left us an example, that we may follow his steps, and confiding in the assurance thou hast given us, that thou wilt be ever with us to bless us and to do us good ! We now wait for thee, O Lord ! Our souls do wait. In thy word do we hope ; make us to hear thy loving kindness, for in thee do we trust. Point out unto us the way wherein we should walk, for we lift up our souls unto thee. And now we humbly pray that the words of our mouths, and the medi- tations of our hearts, may find acceptance with thee, O Lord, our strength, and our Redeemer ! Amen. 172 SERMON. Luke xxii. 21. Behold, the hand of him that betrayeth me, is with me 07i the table. The sequel of our Saviour's history, in- forms us, that this traitor was Judas Isca- riot, whose crime has been regarded in all ages of the church, as one of the greatest atrocity, and whose punishment has been contemplated with unmingled horror. Call- ed to the unrivalled dignity of being an apostle of Christ, he became the degraded minister of Satan. Convinced of the divine mission of Jesus, by the mighty wonders which he wrought, and the sublime truths which he unfolded, he acted a part towards him more hostile than that of his most pre- judiced and unbelieving enemies. A daily witness of the conduct of his master, of a sincerity which knew no guile, — of a benevo- lence which was for ever doing good, — of a piety, ever warm and ever pure, — he felt not the influence of this great example : His 173 conduct was marked by deceit, assuming the appearance of candour, — malignity, smiling like kindness, — impiety, imposing on men^ and mocking God with the semblance of true and ardent devotion. With matchless insensibility, he suffered his master to wash his feet, after the devil had put it into his heart to betray him. With unparalleled treachery, he sat down with the twelve at that feast, which Christ prepared for his friends in memory of himself, when he had already covenanted to deliver him to his enemies for thirty pieces of silver. His hand was upon the table with Jesus, while his heart was devising treason against him. He knew well the places, which were hal- lowed by the private devotions of the Son of man and his disciples. He had often accom- panied them to these sacred retreats, appear- ing like the rest, to feel all the purity and joy which they inspired. One of these places, he now resolves to make the theatre of his guilt. In the season, dark as his own spirit, he comes upon Jesus in the solitude of the garden of Gethsemane, having received a band of men and officers from the chief priests and pharisees, with lanterns, and torches, and weapons. Villain to the last, 174 he gave them a sign, saying, " Whomsoever I shall kiss, that same is he. Hold him fast. And forthwith he came to Jesus, and said, Hail, Master ! and kissed him ; and Jesus said unto him. Friend, wherefore art thou come ? Then came they, and laid hands on Jesus, and took him. When the sentence of death was passed upon Christ, Judas, which had betrayed him, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned, in that I have betrayed the innocent blood ; and they said. What is that to us ? See thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself." How powerful is conscience, the vicegerent of God ! Lo ! the slave of hypocrisy, ava- rice, and treachery, is made to feel its in- fluence, to own the justice of its decisions, and to writhe under the infliction of its tortures ! A ray from heaven shoots across the thick darkness of his mind. Its purpose is not to lighten him back to the path of in- tegrity and joy, but to point out the unpar- donable guilt — the utter wretchedness of his condition. This new influence within him is not the spirit of grace opening his eyes to 175 the full iniquity of his conduct — inspiring him with godly sorrow — renewing his souly and filling him with hope : It is the mes- senger of divine justice announcing that he is an outcast of mercy — the first gnawing of that worm, which shall never die — the first spark of that fire, which shall never be extinguished. Unable to bear the utter agony of his soul, he restores to the chief priests the accursed reward of his infidelity, terminates his earthly existence by a volun- tary death, and hastens into eternity, in- capable of repentance, and unworthy of for- giveness. " Woe unto him by whom the Son of man was betrayed ! It had been good for that man if he had not been born." You, my friends, have this day had your hand upon the table with Jesus, and I have recalled to your memory the guilt and punishment of the first traitor to his cause, in order to warn you against the criminal and fatal example of afterwards betraying him. Do any of you imagine that such a precaution is unnecessary ? Do you suppose that you cannot be guilty of the crime of Judas, and that it is unseasonable for me to obtrude upon the hour of loyalty and hap- piness the remembrance of treason and re- 176 morse ? Alas ! ye know not what spirit ye are of. The scriptures exphcitly assure you that you can betray your Saviour, crucify him afresh, and put him to an open shame ; and think not that 1 fail in charity, if, im- pressed with the idea that some of you may commit the crime, I employ the present solemn moment in exhorting you to caution. Are not ye men of like passions with the Apostles of Christ, and did not one of them betray him ? You indeed cannot have your hand upon the table with Jesus in the same literal sense with Judas, but you can sit down at that feast which in the sacrament of the supper he hath prepared for none but his friends. You cannot deliver up his body to his ene- mies, but you can do injury to the cause of his religion among men. What did Judas more than profess to love Jesus, while he hated him in his heart — than eat the bread of his children, while he had formed the purpose of betraying him into the hands of those who sought his life — than kiss him when delivering him up to bonds and death. Is not their crime like this, who say they are Christians and yet maintain not a con- versation becoming the Gospel, — who vow 4 177 obedience at the table of the Lord, and de- part from it to work iniquity, — who eat of that bread, and drink of that cup, which are prepared for the faithful followers of JesuF, and then go forth into the world to disobey his commandments, and bring his religion into contempt ? This, in the expressive lan- guage of scripture, is called " treading under foot the Son of God" — " counting the blood of the covenant an unholy thing" — " doing despite unto the spirit of grace." Is not this betraying Jesus — like Judas betraying him — at the moment we profess to be his friends ? And may not our Lord say of such, as he did of Judas, Behold the hand of those who betray me is with me on the table ? Behold, those who are called by my name, who come to my table as friends, and profess to be members of my family, — who weep over the story of my wrongs, and say that they expect to be justified by my grace, raised from the grave by my power, and saved for my sake, — even they betray me, for when they rise from my table, they forget the favours con- ferred on them there, and the promises they made of being mine for ever, — they go amongst mine enemies, and join in blas- pheming my name, and breaking my laws. 178 They appear as my disciples in coming to my table ; but in truth they are traitors, for they make the men of the world believe that I have no faithful servants ; that what- ever my followers pretend, they would all, like Judas, betray me to promote their own temporal interests, and that I am pleased with an outward profession, with a formal visit to my house, or coming to my table as a friend, while, at the same time, my disci- ples neither respect my person, nor keep my commandments. Verily, the wrath of God abideth all who thus betray the Son of man with a kiss. " When once the master of the house is risen up, and hath shut to the door, and they begin to stand without, and to knock at the door, saying. Lord, Lord, open unto us ; and he shall answer and say unto them, I know you not whence ye are. Then shall they begin to say,, we have eaten and drunk in thy presence ; and he shall say, I tell you I know you not whence ye are, de- part from me all ye workers of iniquity." Is there any one of you, my brethren, who has had his hand upon the table with Jesus, thus professing love to God, while this hal- lowed sentiment finds no place in his heart — confessing Christ before men, while his 179 secret thoughts deny him — shedding the tears of penitence, while unconscious of in- ward sorrow for sin — expressing resolutions of amendment, while determined to live in wickedness, and who will now go forth into the world a mass of unsightly corruption concealed under the mask of Christian piety — making long prayers for a pretence, and devouring widow's houses ? Truly, O hypo- crite ! thou art a Judas ; for thou hast had thine hand upon the table with Jesus, and yet betrayest him. " Thou hast come and stood before the Lord in his house, which is called by his name, and said, I am delivered from abominations, and yet thou wilt go and steal, and murder, and swear falsely, and walk after other gods. Behold, even I have seen it, saith the Lord, and I will cast thee out of my sight." Is there one, whose hand has been upon the table with Jesus, thus professing to love his brethren, while he hates them in his heart, — who has tasted the pledges of divine forgiveness, and yet continues to cherish the purposes of malice and revenge, — who, after commemorating the wondrous mercy of God towards his fallen creatures, and the gene- rous sacrifice, which Christ made for those 180 who were his enemies, will yet go from this feast of love and mercy, with the resolution of doing injury unto others, — to oppose the interests, or defame the character of his neighbour, — to pine at his prosperity, or re- joice in the ruin of his fortunes, — or who, having aught against his brother, refuses to be reconciled to him, but determines in his heart to persecute him even unto death, — or who, with the malignity of a fiend, hates even his benefactors, — on whose corrupt mind kind offices produce only impressions of malice, — who, while he kisses with affect- ed gratitude the hand, which loads him with benefits, could yet, with remorseless hatred, plunge a dagger into the breast, which prompts these deeds of love ? Verily, O man ! thou art a Judas, — for thou hast had thine hand upon the table with Jesus, and yet betrayest him. Thou hast sat down with thy brethren, whom thou hatest and persecutest ; and in as much as thou dost wrong unto any of his little ones, thou dost it unto Christ. Thou art unfit for heaven, which is the region of purity, and love, and happiness : Hell is thy proper abode ; for it is the scene of guilt, and hatred, and misery. The king shall command his servants con- 181 cerning thee, saying, " Bind him hand and foot, and tpke him away, and cast him into outer darkness." Is there any one, who has had his hand upon the table with Jesus, thus professing that he cherishes the high hopes of the gos- pel, while these hopes have no influence on his heart, — who has joined with the saints in anticipating the joys of heaven, yet feels all his affections engrossed with the objects of the earth, — who, forgetting those count- less and everlasting treasures, which are at the right hand of God, sets his whole mind on attaining the limited and transitory riches of the world, — who, with the returning sun, will commence the pursuit of gain, striving to attain it through honour and through dishonour, — deceiving the ignorant, — taking advantage of the necessitous, — giinding the face of the poor, — hoarding up his wealth with an avarice perpetually increasing, — and spending his days and nights anrious, sleej)- less, and unsatisfied ? Verily, thou art a Judas. Thy hand hath been on the table with Jesus, and yet thou betrayest him for money. The time shall come, when repen- tance will seize thee for having betrayed ip- 182 nocent blood. It had been better for thee that thou hadst not been born. In a word, is there one, whose hand has been upon the table with Jesus, — thus mak- ing public confession of sorrow for sin, while the love of any sin still harbours in his bo- som, — thus acknowledging that the favour of God is forfeited by guilt, while he can reflect on his own wicked deeds without compunc- tion, — and who will go from this place, to yield to his former temptations, and repeat his former crimes ? Verily, thou art a Ju- das ; for thou wilt crucify thy master afresh, and thou art suspended over the abyss of everlasting destruction, only by the thread of life, which may be divided by the wing of the next passing moment, — but which, at all events, must soon be parted by its own weak- ness. Of all, then, who this day have had their hand upon the table with Jesus, who, it may be asked, 'la not a Judas ? Whose hands are clean, — whose heart is pure ? Is not a con- stant and unfailing obedience above the reach of mortals ? Have not all, who this day encompassed the communion table, bro- ken the commandments of their Maker, and 183 will they not sti)! come short of the glory of God? It was for sinners, my brethren, that the communion table was prepared. But for sin, the Son of God needed not to have expired on the cross, nor to have offered to the chil- dren of men the emblems of that generous sacrifice, which he made for their sakes. The institution of the supper is founded on the facts, that God is gracious, that man is guil- ty, and that an atonement hath been made for sin. How delightful to fallen creatures like us, is the assurance that God is merci- ful ! We might admire him as infinitely wise and infinitely powerful ; but if we re- garded him as inexorable for ever, we would pursue the paths of wickedness, in negligent despair. O ! how adorable is the disposi- tion to forgive, in One who can do no injury, — who, though Lord of all, and commanding the pure obedience and services of myriads of angels, is yet ready to be reconciled unto rebellious man — whose love is not so much manifested in the blessedness of those beings who continued holy, as in the gracious ar- rangements for the recovery of our fallen race ! O ! the height and the depth of the love of Christ, — it passeth knowledge ! 184 The condition, on which we are promised the remission of our sins, is faith in the me- rits of Christ, expressed by sorrow for our past offences and resolutions of future obe- dience. We are required to repent of our wickedness, and live. We are called upon to cease to do evil, and learn to do well. At the sacrament of the supper, we acknow- ledge our transgressions, supplicate the di- vine forgiveness, for the sake of him, whose sufferings in our behalf we there commemo- rate, and vow henceforward to obey the laws of God. The sin of Judas consists not in having been guilty, but in the resolution to continue so, — in professing attachment to the cause of Christ at his table, when our hearts are hostile to it, — in swearing that we will keep his commandments, when we have already formed the purposes of break- ing them. None of you, my brethren, have committed this crime, whose repentance is genuine, and whose resolutions of amendment are sincere If you feel your consciences awakened, your souls afflicted by the memory of your past faults, and anxious for the attainment of a better state, the great work of salvation is begun. Vou cannot be guilty of the treach' 185 ery of Judas. You have had your hand up- on the table with Jesus, and will not betray him. Your godly sorrow will quicken your escape from the paths of iniquity. It will dictate caution, rectify your affections, and prepare you for the performance of your duty, — and you will advance from one de- gree of grace unto another, till death shall set you free from temptation, contest, and misery. I congratulate those, who are thus peni- tent and resolved, on the opportunity this day afforded them of having their hand up- on the table with Jesus. Your hearts, my friends, are now filled with a joy which no words of man's wisdom can increase, and animated with a resolution which renders all exhortation superfluous. Go forth ye faith- ful band, to run, in sight of angels and men, your exalted career of truth, justice, and charity ; and whilst those around you take notice of your path of light, may they con- fess that it is good to have been with Jesus, and glorify their father which is in heaven ! If I have brought home the charge of treason to the conscience of any one, who has this day had his hand upon the table with Je- sus, to him I would address mvself in serious 186 and heartfelt admonition ; though I can scarcely hope to command the attention, or rouse the feelings of one, on whom the great and interesting events of this day have made no impression. If thou wilt not refrain from wickedness, when God, in the solemn ordinance of the supper, enjoins thee to re- pent, and his expiring Son entreats thee not to shed his innocent blood, neither wouldst thou be persuaded to do so if one rose from the dead. Perhaps thou hast this day re- fused the last offers of divine mercy, and by seeming to receive them, hast incurred the heavier condemnation. Perhaps the Holy Spirit hath not yet ceased to strive with thy soul. O harden not thyself then in this the day of thy visitation ! Let it repent thee of thy treacherous purposes against Jesus Christ ! Go to the solitude of thy chamber, and cast thyself upon the mercy of heaven, with unfeigned sorrow and meek humilia- tion. May the Spirit of God move over thy soul, bringing light out of darkness and or- der out of confusion ! May thy future life be spent in acts of penitence and holiness ! And may thine everlasting portion be with the children of God ! Amen. 187 PRAYER. We desire again, O God ! to address thee with the voice of supplication. Follow with a rich and effectual blessing the whole of the solemn services, in which we have this day been engaged. Accept of the praise, and hear the prayers of thy people ; and may the vows we have placed upon thy altar, and the truths which have been delivered in thy name, make a suitable impression upon our hearts and conduct. Forgive, O God ! the preparation, which hath not been the preparation of the sanctuary. We desire, O heavenly Father ! to remem- ber in our prayers before thee the whole family of man. Hasten, we beseech thee, those days of happiness and glory, which thy prophets have foretold. Give thy Son the heathen for his inheritance, and the utter- most parts of the earth for a possession. Let the Sun of righteousness arise on every land, and dispel the darkness of idolatry and su- perstition. Let thy name be hallowed, and a pure worship offered up at thy altars, from the rising even to the setting of the sun. Look, we pray thee, with an eye of mer- 188 cy and favour upon our native land. Thou hast raised us above all the nations of the earth in the possession of civil and religious privileges — hear us, O our God ! when we pray for their continuance. Preserve, we beseech thee, to the latest posterity, the rich gift of freedom which thou hast conferred upon us ; and may generations yet unborn offer up to thee a pure and grateful worship in the temples of their fathers. Command thy everlasting blessing upon our Sovereign the King, and all the other branches of the royal family. Let the wise and faithful of the land surround our king's throne, and teach his senators wisdom. Bless all judges and magistrates. Bless the ministers of the everlasting gospel. We desire to offer up our prayers in be- half of that portion of thy Son's church, which has been planted in this corner of thy vineyard. Be a wall of fire around our Zion, and a glory in the midst of her. Bless in an especial manner this parish and con- gregation. Bless every individual belonging to it, high and low, rich and poor, young and old. Command thy best blessing upon him, to whom thou hast committed the pastoral 189 charge of this congregation. May his in- structions enlighten the ignorant and re- claim the vicious ; and may his example in- duce many to follow him in the path of im- mortality. Father of mercies ! we join in prayer for the unhappy. Hear the groans of the prisoner and the sighs of the contrite. Heal the wounds of affection, and calm the sorrow^s of disappointed hope. Be thou a husband to the widow, the stranger's stay, and the orphan's shield. Bend thine ear to the cry of the afflicted, and be a present help in time of trouble. Bless, O God ! we entreat thee, all our friends and relations wherever they are, and in whatever way they are fulfilling the pur- poses of thy providence. Forgive our ene- mies, and enable us from the heart also freely to forgive them. Bless us, O heavenly Father ! as we are still farther to be employed in singing to thy praise. Dismiss us with thy blessing. Conduct us in safety to our respective places of abode ; and enable us to spend the re- maining part of this day, together with all the days of our pilgrimage upon earth, in 190 promoting thy glory and our own eternal in- terests. These our humble prayers are be- fore thee. Hear and accept of us for the sake of Jesus Christ our Saviour. Amen. Par. Iviii. BLESSING (As in page 45.) 191 MONDAY AFTER COMMUNION. Paraphrase Ixvi. 1 — 4. PRAYER. Most gracious God ! we would approach thee with the deepest reverence and humili- ty ! Thou art God thyself alone, and besides thee there is none else. Thou art great, and greatly to be feared. Thou art to be had in reverence in the assembly of the saints. Who is strong, like unto thee ? Who in the heavens can be compared unto thee ? Who among the sons of the mighty, can be likened unto the Lord? Thou rulest the raging of the seas : when the proud waves thereof arise, thou stillest them. Thy throne is established of old. Thou art from everlasting. Thou art greatly to be praised. Thou art to be feared above all 192 gods. The gods which the heathens wor- ship, are the workmanship of men's hands : Thou art the Creator of all things. Thou, O Lord ! art good, — thy mercy is everlasting, and thy truth endureth to all generations. Thou didst lay the foundations of the earth, and thou hast prepared thy throne in the heavens. Thy kingdom ruleth over all. Thou didst at first speak, and it was done, thou didst command, and it stood fast. Thou didst say, let there be light, and there was light. Thou upholdest all things by the word of thy power, and by thee all things consist. Thou art from everlasting to ever- lasting. Thou, O Lord ! knowest our rising up and our lying down, — thou understandest our thou2:hts afar off. There is not a word in our tongue, nor a thought in our hearts, but lo ! O Lord ! thou knowest it altogether. The very hairs of our head are numbered by thee. Whither can we go from thy spirit ? or whither can we flee from thy presence ? If we ascend up into heaven, thou art there. If we make our bed in hell, lo ! thou art there. If we take the wings of the morning, and dwell in the uttermost parts of the earth, even there will thy hand lead us, and 193 thy right hand shall hold us. If we say, surely the darkness shall cover us from thee, the night shall be light about us ; for the darkness hidetli not from thee, but the night shineth as the ^ay. How excellent, O Lord, is thy name in all the earth ! When we consider the heavens, the works of thy hands, the moon and the stars, which thou hast ordained, we are forced to exclaim, what, O God ! is man, that thou art mindful of him, or the son of man, that thou shouldst visit him ? But ever blessed be thy name, thou knowest our frame, — thou rememberest that we are dust. Thou know- est all our necessities, and suppliest the wants of every thing that lives. It is in thee that we live, move, and have our being. From thee alone proceedeth every good and every perfect gift. We bless thee, O God ! for the opportunity which thou hast lately afforded us, of sitting down at thy holy table. When we reflect on the great sacrifice which was made by our Saviour for sin, may we be led to consi- der it as the greatest, as well as the first of evils. May we henceforth reject all its al- lurements, and flee from its dominion as that of the most miserable tyranny. Having O 194 named the name of Christ, may we depart from all iniquity. Having repented of our iniquities, and vowed in the presence of men and of angels, to live henceforth more pure- ly before thee, do thou, O God ! enable us to perform our vow. In our future life, may we not forget that we have had fellowship with our God, with our Saviour, and with our fellow Christians — fellowship with the spirits of the just made perfect, and with those superior spirits, who in a higher and better world, look forward to us, as the fu- ture sharers in that felicity, which has ne- ver known, and can never be visited with a cloud. Teach us ever to bear in mind that we are no longer our own — that we are bought with a price, and that if we do not henceforth follow after God and his righteousness, we, by engaging in yesterday's solemnity, have incurred the heavier condemnation. May we ever bear in mind that the solemn festi- val of the Supper was not instituted for one who is dead, but for one who has vanquish- ed death and the grave, who is now sitting at the right hand of God in those eternal and blissful mansions, which he has gone be- fore to prepare for all, who believe in his 195 name. May we always bear in mind that he who has thus gone before us will come again — that he shall stand at the latter day upon the earth, and summon the whole human race to judgment ; when they who have done good shall be received into the joys of his Father, and they who have done evil shall be plunged into darkness, where there shall be wailing and gnashing of teeth. We implore the blessings of thy Holy Spi- rit as we are now farther to be employed in meditating on divine things. Be gracious to the speaker and to the hearers. In full re- liance on the promises of the gospel we go forward in thy name, making mention of thy righteousness, even of thine only. Our Father, which art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread ; and for- give us our debts, as we forgive our debtors. And lead us not into temptation ; but deliver us from evil : For thine is the kingdom, and the power, and the glory, for ever. Amen, 196 SERMON. Luke xvii. 11 — 19. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. And, as he entered into a certain village, there met him ten men that ivere lepers, which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us. And, when he saw them, he said unto them, go, shoiv yourselves unto the priests. And it came to pass that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned hack, and ivith a loud voice glorified God, and fell down on his face at his feet, giving him thanks ; and he was a Samaritan. And Jesics, answering, said. Were there not ten cleansed ? but irhere are the nine f There are not found that returned to give glory to God, save this stranger. And he said unto him. Arise, go thy way ; thy faith hath made thee whole. Bodily disease, my friends, is an evil, which none of you have escaped, and to which a1^ of you are every moment exposed. The re- view of the past is clouded by the remem- brance of its sufferings ; and the prospect of the future is darkened by shadows, which 197 threaten its approach. And as deliverance from its pains is a mercy, which you have frequently received, and for which every passing hour may witness you on your knees before God; it is your bounden duty to at- tend to the lessons suggested by the passage which I have now read, and to put the ques- tion seriously to yourselves, whether on si- milar occasions of relief, you have imitated the ingratitude of the Jews, or the thank- fulness of the Samaritan. It is thus you will ascertain the literal meaning of the pas- sage, and apply the events which it records to your own condition. But there is also a figurative view which may be taken of this subject, and to which, on the present occasion, your minds may be directed with more especial attention and ef- fect. There is a spiritual disease from which none of you are exempted— there is a le- prosy of the soul, more hateful in its nature, and more destructive in its consequences, than any distemper of the body. Sin is this loathsome and pernicious disease ; and you, my brethren, afflicted with its pains, and an- ticipating with terror its fatal effects, did yes- terday present yourselves before the Son of God, saying, " Jesus — Master — have mercy 198 on us." I trust you have been cleansed, and that in your future life, you will not, like the Jews here mentioned, forget the Saviour who hath cured you, but, like the Samaritan, " with a loud voice glorify God, and fall down on your faces at the feet of Jesus, giv- ing him thanks." Let us attend shortly to the lessons, which each of these views of the passage is respec- tively fitted to convey. Let us attend, in the first place, to the original import and literal application of the passage before us. The first lesson, which this view suggests, is the efficacy of prayer in ob- taining relief from bodily distress. " As Jesus entered into a certain village there met him ten men that were lepers, who stood afar off, and they lifted up their voices, and said, Jesus — Master — have mercy on us. And when he saw them, he said unto them> Go show yourselves unto the priests — And it came to pass that as they went, they were cleansed." Though our Saviour, mybrethren, no longer dwells upon the earth — visible to our bodily eyes — and curing all manner of disease — yet in the heavens, to which h^is exalted, he re- tains the power to help us, and in the sea- 199 son of affliction he is near to all of us to suc- cour and relieve. His ear is not heavy that it cannot hear — his hand is not shortened that it cannot save. Whatever be our dis- temper he can command us to be whole. What encouragement does this assurance afford us to draw near unto him in seasons of distress, with our minds humbled under the strength of his arm, and filled with faith in his power to aid ! But, alas ! in such cases the throne of Jesus is our last resort. While the lenity of our disorder — the vigour of our constitution — or the efficacy of medicine affords the prospect of recovery, we delay all those serious meditations which a sick bed should suggest, and all application for relief to him in whose hands are the issues of life. Thus, many gracious interpositions escape our observation, or are ascribed to second causes — thus we remain unimproved by cor- rection, and ungrateful for deliverance — and thus we disappoint the design of such visita- tions, or provoke God to lay his hand more heavily upon us. While we can hope yet to live, we seldom draw near to heaven in pray- er, or begin to prepare for death with real seriousness of heart — and we flatter our- selves so long and so fatally, that our prayers at last are vain, and the season of prepara- 500 tion past. We catch alarm from the fore- boding look of affection, or the weakness of dissolving nature ; but we are cut off for ever from that effectual prayer, which might have procured recovery, and from that sincere con- trition, which might have prepared us for our change. Let us awake, my friends, from this fatal delusion. Let us constantly bear in mind that our days are in the hand of God — that sickness is an allotment of his providence — and that it is meant to work for our good. Thus, every visitation of it will lead us to supplicate divine mercy, and every recovery will fill us with thankfulness. Thus, every infliction of heaven will either restore us to the world with an increased sense of the goodness of God, and a more ardent desire to love and serve him ; or convey us into an eternal state, sanctified by prayer, renewed by repentance, and purified by faith in Jesus Christ. Another lesson suggested by the passage before us, in its literal acceptation is, that men are more inclined to pray for divine as- sistance in the season of affliction, than to remember the divine goodness when they are restored to health. The lepers, who were induced by the inveteracy of a loathsome 201 distemper, to apply to Jesus for relief, were ten in number — a] I of them were cleansed — but only one returned to fall on his knees before him, and give him thanks. The nine, who departed without acknowledging their obligations to him, represent but too large a proportion of those who are indebted to di- vine goodness fcr relief. If we look around us in the world, we see that all men, what- ever may be their neglect of God during health, begin to inquire after him, when in the season of distress they can find no help in the objects of their former pursuit. The grovelling miser begins to aspire after hea- venly objects — the gay lament their folly, and the profligate repent of their sins — the ambitious and the proud humble themselves before Him, in whose sight all earthly things are vanity — even the infidel lays aside the creed suggested by his pride or imposed by his passions, to sue for relief from the God that made him. Yet even in this is manifested the deceitful- nessof their hearts — they shed tears of sorrow — they pray for deliverance indeed ; but they seldom repair the injuries that they have brought on their brethren — they forgive not those that have been inflicted on themselves. The true conditi on oftheir hearts is this — they 202 fear they are at the point of death, and would, therefore, be at peace with God— yet they cherish the hope of life, and would, therefore, retain their worldly interests. And thus they fatally deceive themselves — for if they die, their imperfect penitence can be of no avail to them ; and if they live, they soon return to their former sins. There are many, it is to be feared, who die thus impenitent in the sight of God, who yet, to human sight, appear to fall asleep in Jesus. And of those who recover from severe indisposition, there seem to be few who remem- ber those sighs of repentance and those vows of obedience, which they uttered in danger. The worldly-minded return to the practice of injustice — the gay to the vanities of life — the profligate to its crimes — the ambitious and the proud resume the pursuit of dis- tinction — and the infidel makes a mock of that sin which lay heavy on his heart, and laughs at those terrors which so lately made him tremble. This is the return, which men too fre- quently make to God for hearing and an- swering their petitions in the hour of distress. We all acknowledge that we owe our reco- very from danger to divine interference, and not to human means. Yet we reward the SOS physician who relieved our pains — we love the friends who surrounded our sick-bed — and that Almighty and gracious Being is alone forgotten — whose word made us whole, and without whose aid and kindness all other endeavours had been in vain. But we farther learn from this passage, in its literal acceptation, that, though men may forget the divine goodness in restoring them to health, God remembers it and ex- pects a suitable return of gratitude. " Were there not ten cleansed ?" says Jesus, " but where are the nine ? There are not found that returned to give glory to God save this stranger." This inquiry after the nine Jews, who returned not, stamps their ingratitude with everlasting infamy, and the praise given to the thankful Samaritan confers on his character imperishable honour. When restored to health by omnipotent goodness, you, my friends, may forget the blessing; but the Lord who bestowed it does not forget. He knows whose bed he hath smoothed — whose aching head he hath re- lieved — whose throbbing heart he hath made still — and marks with the eye of an impar- tial judge, how long his mercies are remem- bered, and what effect they have upon your lives. And the time is at hand, when he will 204 call you to account for them — to punish you if found ungrateful — to reward you, if you have given unto him thanks. See then that ye secure unto yourselves everlasting life in heaven, by employing on the earth in the pursuit of wisdom, and piety, and godliness, that transitory life, which has been so gra- ciously prolonged. Let us now attend, in the second place, to the figurative import of the passage before us, and apply it to the purposes of edification. I have already remarked, my brethren, that your souls as well as your bodies are subject to disease. They were formed at first without spot or blemish — for the practice of holiness here, and for the enjoyment of happiness hereafter ; but sin — a leprosy the most foul and inveterate — defaced their celestial beau- ty, and ruined their future prospects. They were stamped with the pure image of God . — they bore the resemblance of infinite perfection — and inherited a portion of the divine eternity ; but this offensive disor- der, caught from infernal contagion, de- stroyed their loveliness and blasted their hopes. No earthly fountain can wash away their impurity and restore them to the in- heritance of future life. No human power can command them to be whole, or disperse 205 those shades of everlasting death, wliich en- compass them around. But there is a fountain, in whose streams they can be purified — there is a power that can restore them to the enjoyment of health and the assurance of immortality. This foun- tain was opened on the cross of Christ, when his blood was poured forth for the healing of the nations ; and this power was vested in his arm by a covenant which can never be broken. The elements of the supper, which he instituted in memory of his passion, re- present his means and his power to save us. The bread is an emblem of his body, which was broken that we might be healed — the wine of his blood which was shed, that we might be washed from our sins. And these emblems, if received with humble faith and holy resolution, are a pledge from his heav- enly mercy, that our souls are purified from transgression and restored to their hopes. You, my brethren, yesterday presented yourselves before this great Redeemer at the table of communion. Filled with loathing at the impurity of your souls, and anticipat- ing with terror that spiritual death which is its consequence — but assured, at the same time, of his power to sanctify and save — you 3 206 accepted the gracious invitation to sit down at his table, and said, while partaking of the tokens of his love — " Jesus, Master, have mercy on us." If your prayer was sin- cere — if it arose from an utter detestation of your uncleanness, and from an ardent desire to be pure in the sight of God — if it was accompanied with undoubting faith in the efficacy of Christ's atonement, and in his kind inclination to relieve you, then indeed it has been heard. Jesus, your Master, has had mercy on you — your souls have been cleansed from their leprosy — " Though your sins were as scarlet, they are now white as snow — though they were red like crimson, they are now as wool." Ye are now the children of God without rebuke, and the heirs of everlasting life. It was observed, when considering the li- teral meaning of the passage before us, that men are more inclined to pray for divine as- sistance in the season of bodily distress than to remember the divine goodness when re- stored to health. This observation is equally true in the figurative acceptation, on which we have now entered. There are too many who receive spiritual deliverance from the Son of God without giving him thanks, and 207 who thus resemble the ungrateful Jews whom he cleansed of their leprosy. There are too many, who sit down at the table of Jesus, praying that he would have mercy on them that he would purify their souls from sin, and bestow on them the hope of future life — but who depart from his presence unmindful of the deliverance which he hath wrought out for them, and who expose themselves as before to the contagion of wickedness and the hazard of everlasting death. Instead of glorifying God and giving thanks unto Jesus — instead of endeavouring to preserve the purity and health of their souls, they forget the divine bounty, and go forth into the polluted atmosphere of the world to catch the infection of new and fatal disorders. They stand in the way of the sinner, while he pollutes the air with blasphemies, which emanate from hell. They inhale the poison-^ ous breath, which whispers suspicion, or bold- ly announces injurious reports. The infec- tion of avarice hardens their hearts against the claims of justice, and the prayers of want. They frequent the deadly haunts of intem- perance and uncleanness, where reason is de- graded and innocence destroyed. Their souls 208 again exhibit all the symptoms of a foul and hopeless leprosy. Let me exhort you, my friends, not to imi- tate an example so base and pernicious. The noblest motives of gratitude conspire with those of self-interest to make you give all di- ligence to preserve that health, to which your souls are restored, and those hopes, to which they have again been exalted. That graci- ous Saviour, who hath made you whole, and promised you an inheritance in his future kingdom, was himself made sin that ye might be made pure, and died that ye might live. Never then — if ye be duly sensible of his love — can ye again walk in the deadly paths of iniquity, crucifying him afresh, and putting him to open shame. And after your spirits have been purified from the corruptions of the world, and blessed with the beams of everlasting light, — after they have breathed celestial air, adorned with spotless beauty, and conscious of immortal strength ; never surely — if ye be duly sensible of such exalted pri- vileges and hopes — will you again expose them to the contar^ion of sin, which would deface their loveliness and da>:ken their prospects. It is, doubtless, your duty and your interest ^09 to go forth from this fountain of purification — this temple of hope, resolved to preserve your souls from the sin that is in the vv^orld, to adorn them w^ith every Christian grace, and to fix their highest attention and re- gard on that futurity, with whose duration the expansion of their powers is commensur- ate, and whose promises of enjoyment can alone fill the immensity of their desires. Af- ter rising above the mists of prejudice and the tumults of passion, to the contemplation of infinite wisdom and love, never let them be infected with the dark creed of the impi- ous, when they whisper their secret doubts, or openly avow their contempt of Heaven. Af- ter glowing with brotherly tenderness for all who partake of the same nature and bless- ings and prospects, never let them again be agitated with revenge, chilled with avarice, or cankered with envy. After the flesh hath been crucified with its affections and lusts, let your souls, as they live in the Spirit, also walk in the Spirit. Thus adorned with faith, and charity, and temperance, their future aspirations will be one continued hymn of praise unto Jesus who hath made them whole; and, when the short period of their probation 210 is past, he shall cause them to flourish in the beauty of immortal purity, and in the vigour of immortal youth. It was observed, when considering the li- teral meaning of the passage before us, that though men may forget the divine goodness in restoring them to bodily health, yet that God remembers it and expects a suitable re- turn of gratitude. " Were there not ten cleansed ? but where are the nine ?" This is equally the case in the figurative view, which we are now taking. A gracious vi- sitation of the mercy of Jesus has been displayed, in your behalf, and he will mark with a watchfulness not to be eluded, how you requite the favour. If you forget the spiritual recovery, with which he hath bless- ed you, be assured that he will not forget it. If you again expose your souls to the conta- gion of vice, — if you suffer them to be infect- ed with impiety, and malice and unclean- ness, — then is his mercy towards you exhaust- ed, and his justice will ere long be satisfied on the great day of his wrath, by consigning you to the everlasting pains of those spiritual distempers, which the scriptures represent under the appalling figures of the torments 211 of an unquenchable fire, — of the gnawing of a worm that never dies. " For it is impossi- ble for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the pow- ers of the world to come, — if they shall fall away, to renew them again to repentance ; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." " But, beloved, we are persuaded better things of you, and things that accompany sal- vation, though we thus speak." We are per- suaded, that, on this day of thanksgiving, you are come to render your acknowledgments to the Great Physician of your soul for deliver- ance from your spiritual maladies ; and that, while you continue to cherish the warmest gratitude for the cure which he hath wrought, you will place yourselves entirely under his care, and follow implicitly the regimen which he prescribes. That such may be the case with you all, is my sincere prayer to that great Being, in whose hands are the issues of life — to whom be ascribed all glory, honour, dominion, and power, and praise, world without end ! Amen. 212 PRAYER. Follow, O God, with thy effectual blessing the truths which have been delivered from thy holy word. Forgive what is ours, and bless what is thine own. Animated with a lively hope in the fulfilment of the divine promises to us in the gospel of thy ever bless- ed Son, may we again return to the v^orld and to the duties of it, strong in the faith, and resolved that whatever others around us may do, we will serve the Lord. May we prefer the happiness of being thy chil- dren to all the honours of a world lying in wickedness. May we prefer the honours of thy grace, which are laid up where neither moth nor rust doth corrupt, and where thieves break not through nor steal, to the riches of this world, which make unto them- selves wings and flee away. May we never forget our high privileges as thy children. May we always remember that we have a Father ever ready to forgive his sincerely repentant children, and a Redeemer who, though now ascended up into the hea- vens, bends a brother's eye upon the earth. 213 May our hearts be weaned from all sublu- nary things. May we place all our hopes and all our confidence upon Thee. May we pray often for the aid of thy Holy Spirit, and may our faith in the Saviour be ever strong and ever pure. May we walk worthy of our high vocation. May we regulate our whole con- duct by thy righteous laws, and seek our happiness in the blessed truths of the gospel ; where, according to thy promise, we shall un- doubtedly find it. May our light so shine before men, that they may see our good works, and glorify Thee, our Father in heaven. (Here usual .prayers for the king, &c. as in pages 42-4.) Par. Ixvi. 5 — 7. BLESSING (As in page 45.) 214 THANKSGIVING SABBATH, OR, SABBATH AFTER COMMUNION SABBATH. Psalm c. PRAYER. O Lord ! thou art God thyself alone, and besides thee there is none else. Thou art mighty in strength, and wise in heart ; who can resist the power of thine arm, or fathom the depth of thy wisdom ? Thine eye is every where, and with thee there is no dark- ness at all. Hell is naked before thee, and destruction hath no covering. Thy faith- fulness is unto all generations. Honour and majesty are before thee ; truth and beauty are in thy sanctuary ; thy love passeth all understanding, and is great above the hea- vens. These, thy perfections, far transcend our feeble comprehension ; but we admire the 215 display, which thou hast made of them in all the works of thy hands. We trace them in every thing, that is in heaven above, on the earth beneath, or in the waters under the earth. By thee the heavens were stretched out and the foundations of the earth were laid — thou shalt support them in their order, and array them in beauty, till their purpose be accomplished ; and then, at thy command they shall pass away like a vapour, that hath appeared but for a little. Thou didst form the great lights of the sky, — the sun to rule by day, the moon and the stars to rule by night : — thou continuest to direct their wan- derings through the pathless firmament ; and when thy wise and gracious purposes in re- gard to them are accomplished, thy word shall extinguish them for ever. Thine attributes, O Lord ! are also mani- fested unto us in dispensing life and happi- ness to numberless orders of beings. Thou sendest forth thy spirit and they are created, — thou openest thine hand and they are fill- ed with good, — thou liidest thy face and they are troubled, — thou takes t away their breath and they die and return to the dust. We trace with peculiar delight, () Lord ! the display of thy perfections in behalf of the 216 children of men. Thou hast called their gene- rations from the beginning, and thou hast ga- thered them again unto their fathers. Thou art the God — even thou thyself alone — of all the nations of the earth. By thee kings reign, and princes decree justice. According to thy righteous pleasure, thou exaltest men to ho- nour, or humblest them in the dust. None of thy children are above dependence on thy love and bounty, and none of them are be- low thy notice and protection. Even the apostacy of our race did not cause thee ut- terly to forsake them, and thy gracious coun- sels for their redemption prove that thy ten- der mercies are over all thy works. When, like lost sheep, they had gone astray, thou didst graciously restore them to thy fold. When they could make no restitution unto thee for thy broken covenant and violated law, thou didst freely give up thy well-beloved Son to die for their offences, and rise again for their justification. The glory of thy lov- ing kindness was thus revealed, and all flesh have seen it together. Thou didst make bare thine holy arm in the sight of all nations ; and all the ends of the earth have seen the salvation of our God. O who can utter the mighty acts of the 217 Lord ? who can show forth all his praises ? Break forth into singing, O earth ! through- out all thy borders ! ye orbs of light ! praise him in the firmament of his power ! Bless the Lord ye his angels that excel in strength, that do his commandments and hearken to his word ! Bless the Lord all ye his hosts, ye ministers of his that do his pleasure ! Bless the Lord, O our souls ! Our souls, O Lord, indeed bless thee, and all that is within us is stirred up to magnify thy holy name. We rejoice that we are the children of a Father so powerful, so wise, and so gracious — who fashioned us by his hand, who loads us with his bounty, who de- lighteth to forgive. But whilst we now reflect upon all thy goodness and mercy, we acknowledge with shame and confusion of face that we have often abused them. We have received thy bounties with ingratitude — we have violated the laws of thy righteous government — we have lent an inattentive ear to thy warning voice — we have set at nought thy counsels for our sal- vation. If, O Lord ! thou shouldst mark our iniqui- ties we cannot stand. If thou shouldst enter into judgment with us, we cannot answer 218 thee. Seated on thy throne of mercy, O re- member not our iniquities against us, but look on the face of Him whom thou hast anointed to save us, and send forth unto us plenteous redemption ! O thou, who sparedst not thine own Son, but didst give Him up unto death for us, do thou with him also freely give us all things ! We are ignorant ; endow us with his wisdom : we are insuffi- cient of ourselves ; grant us his sufficiency : we are weak, revive us with his strength : we are naked, clothe us with his righteous- ness : we are guilty, purify us in his blood. If thou shalt thus justify us, who shall lay any thing to our charge ? If Christ hath died and risen again to intercede for us, who shall condemn us ? If we are thus accepted through the Redeemer, what shall hence- forth separate us from the love of Christ ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword ? Nay, in all these things we shall be more than conquerors through him that loved us. O holy and ever blessed Father ! commis- sion thy spirit from on high to preserve us in this state of justification and acceptance. Send down thy light and thy truth, and let them be our guides. Henceforth keep us 219 stedfast and immovable, always abounding in the work of the Lord, and supported by the assurance that our labour shall not be in vain in the Lord. We entreat thy blessing on the medita- tions in which we are now to be engaged. Hear, O God, and answer our prayers, through Jesus Christ our Lord. Amen. SERMON I. Mat. XV. 2. And Jive of them were wise, and Jive were foolish. (The whole parable may be read.) By the kingdom of heaven in this parable, is meant the dispensation of the gospel, and by the ten virgins, those who embraced the profession of it. The wise virgins are those, who remained stedfast in their adherence to Christ amidst all the temptations and perse- cutions, to which their profession exposed them ; — the foolish are those, who deserted his cause in the season of trial and hostility. The parable illustrates the desertion of the 220 foolish, and the perseverance of the wise vir- gins by saying, that the foolish " took their lamps, and took no oil with them, but the wise took oil in their vessels with their lamps." The parable goes on to show that even the most faithful followers of Jesus come short of that degree of watchfulness, that all should possess, by representing the wise virgins as asleep when the cry was made at midnight — " behold the bridegroom cometh." It teaches us that no man can communicate any portion of his spiritual graces unto another, by the answer, which the wise virgins made unto the foolish when demanding a portion of their oil — " not so, lest there be not enough for us and for you." It points out the danger of a late repentance and preparation for the appearance of the bridegroom, by showing that when the fool- ish virgins returned with oil, '•' the doors were shut against them." And it concludes with this solemn and impressive admonition — " watch, therefore, for ye know neither the day nor the hour when the Son of man cometh." Let us attend for a little, my brethren, to some of the more important lessons contain- ed in this parable, and may the Holy Spirit 2^1 bless them for our edification. Some may imagine that our Saviour's representing the professors of his religion by five wise and five foolish virgins, is meant to inform us, that of those who embrace the gospel there is an equal number of genuine and false dis- ciples. They may support this interpreta- tion by the parable of the father who had two sons — one of them faithful in his obe- dience and temperate in his desires — the other a prodigal, who broke the commands of parental affection, and spent his patrimony in riotous living. But many of our Saviour's sayings appear to controvert this charitable interpretation, and seem to favour a very dif- ferent and more alarming opinion. " Many are called, but few are chosen." " Wide is the gate, and broad is the way that leadeth to destruction, and many there be, which go in thereat : strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." The only lesson, then, which our Saviour seems to convey by this division, is a lesson of charity. Those who heard him required such a lesson. For the Jews, through igno- rance and malignity, excluded every other people from the hope of the divine forgive- 222 ness and the enjoyment of heaven. Too many require it, even of those who profess to have embraced the religion of Jesus, the very spirit of which is charity. Some take the delight of demons in shutting the gates of mercy against all, to whom the gospel has not yet been preached. Others with odious and selfish pride, and to the great scandal of their profession^ number among the out- casts of mercy all, who differ from themselves in the minutest point of faith or of practice. Be instructed my friends, by the words of Jesus, to extend your charity unto all. Be persuaded, to pay more respect, than such malicious bigots, both to God and to man. Think not that the Father of the human race is unkind to his children ; and presume not to place without the pale of redemption beings, who, as they partake of the same sin- ful nature with yourselves, may also partake of the same divine grace. The parable teaches us that, of those who embrace the Christian profession, some only are true, whilst others are false disciples, by representing five of the virgins as taking " oil in their vessels with their lamps," whilst the other five " took their lamps and took no oil witli them." The wise embraced not on- 223 ly the faith as it is in Jesus, but also obeyed his precepts and imitated his example. The foolish, while they called themselves by his name, followed not the footsteps, nor heeded the commandments, of Christ. The wise ex- hibited the purity of their faith by the right- eousness of their conduct. At the call of their Master they resisted temptation — they overcame opposition — they defied danger. They let their light so shine before men, that others seeing their good works were converted to the faith, and glorified their Father who is in heaven. The foolish prov- ed, by the impurity of their lives, that their faith was a mere outward profession. In seasons of temptation they disobeyed Jesus in seasons of persecution they denied him. The light, by which they professed to walk, was not light from heaven. Their deeds were deeds of darkness, and brought a scan- dal on the. Christian name. The parable affords, in this respect, a faith- ful picture of the progress of Christianity in every age of the church. There have always been some devoted, not only to the name, but also to the service of Jesus — adhering to his cause in every variety of fortune, and converting their brethren to the faith by 224 the purity of their conduct : — whilst there have been others who have indeed assumed the name of Christ, but who have dishonour- ed it by habits of impiety and licentiousness — who were strangers to the power of godliness, and who have brought into discredit the doc- trines which they pretended to believe. Our own times present the same diversity with its corresponding effects. Still, some " take oil in their vessels with their lamps, while others take their lamps but take no oil with them." Some make not only an outward profession of Christianity, but habi- tually discharge the duties, which it enjoins. In every action of life, they look stedfastly at the author and finisher of their faith, resolv- ed to follow his example — they forsake him not in good report nor in bad report — they are the light of the world, to which we are indebted, by the blessing of God, for all that yet remains among us of genuine piety, and of uncorrupted morals. There are others, who bear no mark of the religion of Christ, but that they are baptized in his name. They obey not his laws, neither do they imitate his life — they forget him in temptation they desert him in danger — their friendship for him is a pretence, and proves more fatal to his cause than all the weapons of the most avowed hostility. Be you careful, my friends, to imitate the wise virgins in the parable before us. When you go forth to meet the bridegroom, see that you take oil in your vessels with your lamps. Whilst you name the name of Christ, be careful to depart from all iniquity. Re- member what your Saviour hath said of the fate of those, who profess his religion. " By their fruits ye shall know them ; not every one that sayeth unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father which is in heaven." The parable teaches us, that evefi the most faithful disciples of Christ come short of that degree of watchfulness, which all should pos- sess, by representing the wise virgins as asleep, when the cry was made at midnight, " behold the bridegroom cometh." It is a lamentable proof of our fallen condition, that no man can perfectly keep the command- ments of God, but doth daily break them in thought, in word, and in deed. No one, however fervent his piety, or exalted his sense of moral obligation, but doth frequent- ly experience languor in the exercises of de- 226 votion, and unguarded moments in the prac- tice of duty. " In many things we all of- fend and come short of the glory of God." The history of the wisest and best among the patriarchs, and kings, and prophets of Israel, present too many records of this mournful fact. The disciples of our Saviour themselves were off their guard on a me- morable occasion, the account of which I shall detail in the words of sacred history. " Then cometh Jesus," saith St. Matthew, " with the disciples unto a place called Geth- semane, and saith unto them, sit ye here while I go and pray yonder. And he took with him Peter, and the two sons of Zebe- dee, and began to be sorrowful and very heavy. Then saith he unto them, my soul is exceeding sorrowful even unto death, tarry ye here, and watch with me. And he went a little farther, and fell on his face and pray- ed, saying, O my Father, if it be possible let this cup pass from me, nevertheless, not as 1 will, but as thou wilt. And he cometh unto the disciples and findeth them asleep, and saith unto Peter, What ! could ye not watch with me one hour ? Watch and pray, that ye enter not into temptation. The spirit in- deed is willing but the flesh is weak. He went away again the second time, and pray- ed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. And he came and found them asleep again, for their eyes were heavy. And he left them, and went away again and pray- ed the third time, saying the same words. Then cometh he to his disciples, and saith unto them, sleep on now, and take your rest: behold the hour is at hand, and the Son of Man is betrayed into the hands of sinners." But there is a wide difference between oc- casional, and habitual negligence. Both the wise and the foolish virgins, indeed, slept while waiting for the bridegroom — but the lamps of the wise were not extinguished — They had not entirely renounced their pro- fession, nor did they disgrace it by habitual wickedness. Their lamps might burn dim for a season, and the bridegroom might come upon them unexpectedly at midnight, — but they had oil in their vessels to supply their lamps, — and would soon be able to go in with him unto the marriage. But when the foolish virgins fell asleep, it was in their accustomed slumbers. When the bridegroom came, they were not ready to receive him, — they had provided no oil in their vessels, — their lamps 2^8 were extinguished for ever, — and the doors were shut against them. Let it be your constant study, my friends, to prepare for the arrival of the bridegroom. Though you cannot endure unremitting watchfulness, fokl not your arms for ever to sleep. Live in the habitual preparation for death and judgment, and thrice blessed shall ye be if your lamps burn bright, and if the bridegroom, when he cometh, shall find you watching. The parable teaches us that no man can communicate any portion of his spiritual graces unto another, by the answer which the wise virgins made unto the foolish, when asking a portion of their oil, — " not so, lest there be not enough for us and for you." In their extremity the foolish virgins imagined that the wise might have provided more oil than was necessary for their own lamps, and that the remainder would be sufficient for enabling them also to go in with the bride- groom to the marriage. These wicked pro- fessors of the Christian faith, conscious when too late of their own unworthiness, vainly thought that their purer brethren might have attained not only sufficient righteous- ness for their own future safety, but also 229 such an overplus of merit as would also sup- ply their want of it, and qualify them for the same glorious rewards. It has always been common for men thus to deceive themselves in matters of religion, and to depend upon any thing for accept- ance with God, rather than upon obedience to his will. They wish to be excused for breaking the laws of religion in this world, and yet to enjoy all its promises in the next. They wish that it consisted in any thing ra- ther than in doing justly, in loving mercy, and in walking humbly with God. They are easily led to substitute idle contemplation for active virtue, — to believe that ceremonies will compensate for good works, and that crimes are to be expiated by prayers. But of all the substitutes for personal righteousness, which have been adopted by folly, or superstition, there hasbeen none more mischievous than the doctrine of superero- gation, as adopted by the foolish virgins in the parable, and taught by the church of Rome. According to this doctrine, there are some men so eminently righteous in the sight of God, as not only to merit his everlasting favour for themselves, but also for others. The superabundance of the goodness of these 230 saints is accumulated in one great stock, which is at the disposal of the church, and may be communicated by its teachers in va- rious portions, and at various prices, accord- ing to the wants and the wealth of those who apply for it. How unscriptural is the thought that any of the descendants of Adam can have suffi- cient, — nay more than sufficient — righteous- ness to be just in the sight of God ! How unreasonable to suppose that this overplus may be employed in supplying the deficiency of others ! How impious — how daring is it for man to presume that he can disarm the hand of omnipotent justice, — that he can ex- ercise the tender mercies of the divinity — that he can forgive the sins, and secure the future well-being of his guilty brethren ! The genuine doctrine of the gospel, my friends, is, that no man can merit forgive- ness and salvation for himself, far less for others — that God alone can dispense these favours on any terms, — that they are the high reward of the merits of the immaculate and crucified Jesus, — and that they are to be ob- tained by those only, who have faith in the efficacy of his death, and show forth their faith by repentance and obedience. Let no 231 one, my brethren, deceive you. Be assured that those only shall see God, who believe in his Son, and are pure in heart. Let this faith and this purity be the oil, which you take in your vessels with your lamps, when you go forth to meet the bridegroom. The parable teaches us the danger of a late repentance and preparation for death, by showing that, when the foolish virgins re- turned with oil, the doors were shut against them. I will not venture to assert, my friends, the total inefficacy of a death-bed re- pentance ; but sure I am that neither the general tenor of scripture, nor the reflections of reason, warrant the least dependence upon it. The parable before us most unquestion- ably represents it as desperate. The cry at midnight, " behold the bridegroom cometh," awakens the foolish virgins to a sense of their danger. Their want of oil excites in them immediate apprehension. Like every being in distress, they try any expedient, however hopeless. In vain they solicit a supply of oil from the wise virgins, who have none to spare. They go unto those, who sell, to buy for themselves, — but while they are gone the bridegroom cometh, and they that are ready go in with him unto the marriage, and the 2S2 doors are shut, and when the foohsh virgins come and say, " Lord, Lord, open unto us," he answers, " verily, I say unto you, I know you not." The chief purpose of this transitory life is to prepare ourselves, by habits of piety and virtue, for the enjoyment of one, that is eter- nal. And, as those, who live longest, live but for a little, none of us have any time to waste. Our duties are commensurate to our duration ; and every hour brings its task of something to be learned, or something to be done. These truths are acknowledged by all ; yet who is there within these walls whose conduct manifests the conviction ? Your preparation, my brethren, is for long life in this world, not for inheriting the happiness of the next. You set your affections on ob- jects, that are only intended to alleviate the toils of your earthly pilgrimage, and defer till some distant period of your journey the consideration of those, which should have been always dearest to your hearts. You postpone the principal purpose of your lives to the time, when life itself is to forsake you. Let the fate of the foolish virgins in the parable admonish you of your danger. Even 233 though your life should be protracted to the utmost limits assigned to man — though, through all the casualties and dangers which beset your frail bodies, you may even reach the period appointed for wisdom and virtue, be assured that you are putting eternity it- self to hazard, and consigning yourselves to voluntary ruin. You say, " a little sleep, a little slumber, a little folding of the arms to sleep," and at last you will be roused from your dream, only to find that the time of ac- tion is past. But what reason have you to expect that you shall reach the calm evening of life, even though it were the proper season for your Christian labours, and for making your peace with God. " Watch," says the para- ble, " for ye know neither the day nor the hour when the Son of Man cometh." Be al- ways ready for death, as you know not the period when he may call you hence and summon you to judgment. Why should you let year glide on after year in preparing only to live, when you know not if the next hour shall be yours ? Why should you trust in strength, or power, or beauty, to ward off the fatal blow, when you see the arm of strength fall down in feebleness — ambition S34 sinking in its triumphs, and beauty perish- ing in its bloom ? Why should you delay the working out of your salvation, — still trusting that the voracity of the fell destroy- er will be satisfied with some other prey — when you see new graves daily opened for men older and younger than yourselves, — for your friends and for your enemies, — for the wise and the thoughtless — for the temperate and the gay, — for men who, like you, were resolving to improve the time, which should never be theirs. Par. xli. 1 — S. PRAYER. We thank thee, O God, for all the bless- ings, which thou art daily showering down upon us. We thank thee in an especial manner for the great blessings of the gospel — for thy infinite love in sending Jesus Christ into the world to instruct and save us — for those important revelations he made unto us regarding our duty and destiny — for the perfect example which he exhibited of all the virtues, which he taught ; and for his sufferings and death, by which he establish- 235 ed the truth of his doctrines, and made atonement for sin. May this thy unspeak- able goodness, O Lord, in sending thy Son into the world to promote our happiness ef- fectually constrain us to embrace his offers of mercy — to believe his doctrines — to obey his precepts, and to imitate his example. Whilst we recollect our relation to him, may we strive to adorn ourselves with wisdom and virtue. Whilst surrounded by the light of his glorious gospel, may we avoid all the unfruitful works of darkness, and to thy great name be ascribed all the praise. Amen. SERMON II. 2 Tim. i. 10. Who hath brought life and immortality to light through the gospel. In a former discourse from this text,* my brethren, I laid before you a short account • Vide No. 3. of the Sermons by the same author already pub- lished. 236 of the evidence from reason and revelation in support of the doctrine of the immortality of the soul ; and it is now my intention to point out the influence, w^hich this doctrine ought to have upon your character and hap- piness. This is the article of your faith, which pre- sents the strongest motives to intellectual and moral exertion, v^^hich more than all others heightens the pleasures of your pre- sent condition, and suggests the most eflfec- tual consolation to those who are exposed to its sorrows. Let us then devote a few mo- ments of serious meditation to this interest- ing subject — let us review the advantages of this sublime doctrine — and may the lofty contemplation excite in our minds a deep sense of gratitude to that beneficent teacher " who hath abolished death, and brought life and immortality to light by the gospel." The doctrine of the immortality of the soul increases our knowledge, and furnishes the most powerful motives for the improve- ment of our minds. Without this doctrine, the divine dispensations towards man, and the course of human events, could not be un- derstood. Why are the preservation and im- provement of our race secured by such great ^S7 and extensive pre-arrangements, if our exist- ence must terminate with the present life ? Why those noble capacities and powers in man, which are never entirely unfolded in this world, if this world be his only abode ? Why those afflictions, by which he is so pain- fully forced to learn to think and to live, if thought and life must cease when he has just completed these difficult studies ? Why do the good hope for, and the bad dread an hereafter, if no state of retribution await them ? Why those sufferings which afflict the just, and that prosperity which some- times attends the wicked — why are so many good and generous actions unrewarded, and so many crimes unpunished — if the divine justice is not to be vindicated by the ar- rangements of a future life ? What perfect light — what a glorious ra- diance is thrown upon these difficulties by the prospect of immortality ! No arrange- ments can be too great, or extensive, for pro- moting the improvement of man; because that improvement is to go on for ever. Every capacity of his mind shall be unfolded — eve- ry faculty shall be employed — every hope realized — for eternity is the destiny which awaits him. No afflictions can be too pain- 238 ful, which prepare him for higher perfection and happiness in heaven. Now, the innocent may suffer, and the guilty may triumph ; but the sorrows of virtue shall be turned into joy, and the triumphs of vice into shame and confusion. Such is the important information, which we derive from this blessed doctrine, and the mo- tives, which are thereby suggested for the im- provement of our minds are incalculably great. The man, whose hopes are confined to this life, must consider the employment of his mental faculties as extremely unpro- fitable, in comparison with him, who antici- pates their everlasting exertion and improve- ment. He feels that knowledge cannot be obtained without much labour and difficulty — that truth is not to be discovered without much serious thought — and that days and nights must be dedicated to the study of nature, or the pursuits of science, before a knowledge of their secrets can be acquired. In the mean time, as life advances, his bodily powers gradually decay — his mind becomes less and less capable of exertion — and what can stimulate him to employ them as he should, when he believes that in a short time he shall be lost to existence, and all his dis- 239 coveries, together with the spirit which made them, be enveloped in everlasting darkness? How very different is the state of him who expects immortality ! Numerous are the sources of his encouragement to persevere in the cultivation of his mind, and in the pursuit of truth. His knowledge is indeed defective ; but the certainty that every at- tainment he makes must adorn his mind for ever, excites him to unwearied ardour and perseverance. In matters of strict import- ance he is out of the power of deception ; for revelation is his guide. The knowledge which he here collects is beyond the power of death : in a future world he shall pursue his researches : ignorance and prejudice shall gradually be dispelled from his mind, and every step of his everlasting progress shall be the foundation of still higher improve- ment. The prospect of immortality presents the most powerful motives for cultivating our moral powers. The native beauty, and ex- cellence of virtue are undoubtedly great ; but these qualities are unable to render the man, who looks upon death as the termination of his being, constant in the love and practice of what is good. Much labour is to be un- 240 dergone — many difficulties are to be encoun- tered — many obstacles are to be surmounted before habits of virtue can be formed. Be- sides, prosperity is not always attendant upon such habits. Poverty and neglect frequent- ly accompany them. Vice, on the contrary, promises to her votaries riches and pleasure — honour and power. What strong motives, then, are required to excite us to do that which is right ? Can it be supposed that he, to whom futurity presents nothing to fear and nothing to hope, shall be able to attach himself solely to the service of virtue, and to resist every temptation to evil ? The supposition is extravagant and impracticable. How often must his virtue faulter, whose hopes are bounded by this transient life, the effects of which must soon perish for ever ! How often will that sense of duty decline the contest with pleasure or passion, whose palm of victory, like the victor himself, must ere long " flee away like a shadow." Why should life be embittered by the restrictions of temperance for the sake of an imaginary pleasure of the mind ? Why should the du- ties of devotion be fulfilled, when others ne- glect them, and may ascribe our observance of them to hypocrisy ? Why should we re- 241 gard the rights of others, if we can promote our own interest by neglecting them ? Why should we refrain from doing in secret those deeds which secure our well-being, and defy detection and disgrace ? Why should we sa- crifice our property, our pleasures, or our life to duty, if no reward is to be expected from such sacrifices ? It is, my brethren, to Jesus Christ, who by his own resurrection from the dead, " hath be- gotten us again to the hope of an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for us," that we are principally indebted for the inclination and power to do good. Strengthened by this faith, we are more than conquerors through him that loved us. We can lose nothing in the service of virtue ; for everlasting rewards await us if faithful — rewards beyond the reach of death and the grave. Let the path of duty, which we are required to tread, be ever so steep and difficult, we will pursue it without deviation or dismay ; for it leads us to perfection and happiness. Whatever dif- ficulty we may encounter in subduing our- selves, and in becoming more pious and vir- tuous, we cannot purchase such advantages at too dear a rate, since we now labour, not for a few days or years, but for eternity — and ^4^ since the mastery we now gain over ourselves, and the virtues we now acquire, shall here- after be the foundation of still greater li- berty and of superior goodness. While we study to preserve on our minds a constant sense of the destiny that awaits us, we are not likely to be seduced from the path of rectitude by the enticements of pleasure or the dreams of earthly ambition, " but for- getting those things which are behind, and reaching forth to those which are before, we press towards the mark for the prize of the high calling of God in Christ Jesus." The prospect of immortality has an im- portant influence upon all our present en- joyments ; and even the highest of them would be incomplete without this blessed doctrine. We now behold and admire the grandeur and loveliness of creation — we de- light to trace in it the wisdom and goodness of the Creator, and we discover in this ex- alted employment inexhaustible sources of knowledge and happiness. How dreadful then would it be, whilst beholding the beau- ties and glories of the universe, to think that we must soon shut our eyes for ever upon this theatre of the divine glory ! How ter- rible, to wander about in this grand abode — in this scene of delights, expecting every '2A3 moment the summons of eternal death ! But how deliffhtful is it Christians, whilst con- templating the wonders of the earth and the heavens, to know that beyond the vale of death a new heaven and a new earth shall open on our view, presenting numberless objects of investigation to our curiosity, and countless glories to our admiration — that no period shall limit our progress or interrupt our enjoyment, but that infinite diversity and beauty shall furnish us with treasures of knowledge and bliss, boundless as our washes, and lasting as our immortal spirits ! How delightful it is to think that when de- livered from the darkness, v/hich now in- volves us, our souls shall ascend to the realms of everlasting light — that v/hen freed from the incumbrance of this mortal frame we shall inhabit immortal bodies — that when our eyes close on this confined and terrestrial scene, more extensive prospects shall rise to our view — that we shall behold more and more of the grandeur of the universe — that we shall trace with unwearied perseverance the variety and relations of the objects which compose it, and feel our knowledge perpe- tually increasing — our sentiments of admi- ration for ever deepening ! At present, we enjoy the pleasures of de- 244 votion, the most exalted of which we are ca- pable — our souls ascend to their Creator and Father — adore his glory and perfections — rejoice in the bounties and protection of his providence, expand with feelings of grati- tude and reverence, and earnestly desire still farther knowledge of his character, and still nearer communion with him. Shall we then be deprived of this pleasure when we are best acquainted with its value, and have be- come most capable of enjoying it ? Has in- finite wisdom bestowed desires which can- not be gratified ? Shall infinite goodness ex- tinguish the fire of devotion as soon as it is kindled, and disappoint those generous hopes, which it has inspired ? No, my brethren, our souls are immortal, and the pleasures of de- votion abide us for ever. Nothing can dis- solve the blessed relations, in which we stand to our Creator and Father. Throusjhout eternit}', we shall dwell in his presence and serve him day and night in his temple. His nature shall continue to present us with new objects of adoration- — his love towards us shall experience no interruption, and our returns of m-atitude shall mingle for ever with that universal hymn of praise, which rises to his throne. 245 At present too, my brethren, we enjoy the pleasures of friendship, and to these the prospect of immortality adds new and in- teresting charms. Our sentiments of esteem would be agitated by continual anxiety, and we would view the rapid revolutions of time with the utmost dread, did not the views of futurity come to our assistance. What else but the prospect of an immortal existence could enable us to support a separation from those objects of esteem and tenderness, in whom we have centered all our self-love, all our ambition, and all our hopes ? When these friends are torn from us by death, with what transport do we embrace those opinions which cherish the hope of duration ! How gratefully do we listen to those promises of a future union with them, which are made to us in the gospel, and which are so consonant withHhe desires and the wants of our souls ! But how overwhelming would it be to as- sociate the sentiment of esteem with the idea of eternal annihilation ! How dreadful to unite to that participation of our interests and happiness the constant image of death without hope — of dissolution without end ! Filled with the prospect of absolute destruc- tion and oblivion, how could we pronounce 246 an eternal farewell over the grave of affec- tion and love ! Tears of sorrow are attended with unspeakable comfort when w^e bestow them on a beloved shade ; when we mingle v^ith our grief the name of that heavenly parent on whose promises of restoration we rely, and when we believe that the pure and celestial spirit still exists, and shall ere long be united to us for ever ! But were the whole universe deaf to our complaints — were the shades of everlasting darkness to conceal from us the object of our affection — were that endless night fast approaching to in- volve us al^o in the same ruin — were the earth a sepulchre which shall be for ever closed — It is impossible, my friends, to pro- ceed with these dreadful images. Our hearts sink within us— ^all nature seems to dissolve and the universe, falling to ruin, appears ready to overwhelm us in its destruction. May that Great Being who made us, and who is the source of all our blessings, pre- serve us from despair ! May the light of the glorious gospel of Christ dispel the darkness of that fatal philosophy, which would cloud our faith in a future existence, and destroy our dearest hopes ! The prospect of immortality presents the s4r most effectual consolation to those who are exposed to the afflictions and sorrows of life. What, my brethren, could comfort man un- der adversity and suffering — what could teach him to bear them with patience, if he did not anticipate a state of retribution ? Were we to suffer without any object but misery, were our afflictions not the means of future perfection and happiness — we would be tortured by the remembrance of the past — ^by the feeling of the present, and the terror of future misfortunes. Each ca- lamity that befalls us, would be a real, a per- manent evil ; every loss would be irreparable — every pain would tend solely to destruc- tion. We would suffer for no purpose but to be miserable — ^be sick, only to languish un- der the burden of weakness — be poor only to bear the load of poverty, and die only to remain in death. But when we are animated by the hope of future retribution, the sufferings of life as- sume a very different aspect. Now, our af- flictions are not ultimate ends, but only means to superior views. Now, we suffer, not for tije purpose of being wretched, but to prepare us by this salutaiy discipline for higher progress and felicity. Every calamity 248 that now befalls us shall hereafter be a bless- ing — every loss shall be repaired — every pain shall be productive of enjoyment. Now we may even glory in our tribulation, for " tri- bulation worketh patience, and patience ex- perience, and experience hope. If we now suffer with Christ, we shall reign with him for ever." The wretchedness of him, who has no hope of a future life, may partly be concealed in the days of prosperity and health, when no wish is ungratified, and strength and youth encourage the prospect of many happy days; but it is displayed in all its horrors when he is stripped of his possessions, or exposed to calumny — or borne down by the pressure of affliction — or when advancing age lays upon him the burden of its weakness and sorrows. Despair falls upon his heart with tenfold darkness and agony, when he perceives the hour of death rapidly approaching — when the shades of everlasting night seem gather- ing around him — when he feels himself crumbling into dust — when he sees nothing but the grave, and corruption, and oblivion before him, and has no hope that from their power he shall ever be ransomed. When misfortune assails him, who feels 249 the blessed hope of an hereafter, he does not cease to be happy. When deprived of his possessions — or exposed to disgrace — or vi- sited with sickness — or oppressed with age, he knows that immortal riches and honours await him at the right hand of God — and that he is destined to inhabit a happy coun- try where sorrow and sighing shall for ever cease. To him death is a messenger of peace announcing deliverance from pain — his last breath is an expression of confidence and joy — his last mortal throb the prelude of everlasting life — He hears his beloved Sa- viour calling to him, " I am the resurrection and the life, he that believeth in me, though he were dead yet shall he live, and he that liveth and believeth in me shall never die.'* Such, Christians, is the important influ- ence of the prospect of immortality upon our intellectual and moral exertions such are the motives of happiness and of consola- lation which it suggests. You have seen the great advantages which as Christians you enjoy over the infidel : how much reason have you, therefore, to give thanks unto God and to his Son Jesus Christ, for the uncloud- ed light which enlightens you upon this inte- resting subject ! How can you be grateful 250 enough to your Saviour for the victory, which he has obtained over death and the grave ! Have you not reason to pour out your souls in one united song of praise to your Redeemer, w^ho has delivered you from the dread of an- nihilation, and given you the assurance of eternal life ? May your lives. Christians, give assurance that you are sensible of these great advan- tages ; and w^hen your Saviour shall appear to judge the vs^orld in righteousness — may you all have a place in that glorious immortality vrhich he laid down his life to procure ! Amen. PRAYER. We bless thee, O God! that thou hast formed us after thine own image in know- ledge, righteousness and holiness. The powers of our bodies are the gift of thy om- nipotence — our understanding is a ray of thy divine wisdom, and every virtuous feel- ing of our hearts an emanation of thy spot- less purity. Thou hast imprinted on our minds the laws of truth and charity — exalt- ed them with the perception of thy own ex- 251 istence and perfections, and roused them to the pursuit of virtue by the hope of an eter- nal reward. What can we render unto thee, O God, for such unbounded favours ? Teach us, we pray thee, gratitude and obedience. May we never forget the high privileges and destiny of our souls, or degrade them by folly and sin. May thy Holy Spirit strength- en and elevate our minds, and enable us to acquire daily a nearer resemblance to thee the fountain of all perfection — to imitate thee in promoting order and ditlusing happiness ; and to act in all the circumstances of life as the candidates for a glorious immortality. We rejoice, O God, that thou, who super- intendest all the great events of nature, di- rectest also even the minutest events of our lives. Thou art acquainted with our down- sitting and with our uprising — thou knowest our thoughts afar off. Thou seest in the clearest light, when we are encompassed with darkness — thou providest for us when we can find nothing to procure — thou con- ductest us in safety amidst difficulties and dangers, and makest many things contri- bute to our perfection and happiness, in which we discover only disappointment and pain. Thou art every where with us and 25^ about us — the present witness and the future judge of all we think and do. We rejoice that thou the Lord reignest, and that though clouds and darkness are round about thee, yet that righteousness and judgment are the habitation of thy throne. May this convic- tion of thy kind and omniscient providence lead us at all times to receive the blessings of life with gratitude, and to bear its sorrows with patience — to put our trust in the Lord, and be doing good — to commit our way un- to thee that thou mayest bring it to pass — that thou mayest bring forth our righteous- ness as the light, and our judgment as the noon day. (Take in prayers for the king, &c. as in pages 42 — 44.) Paraphrase xli. 4 — 6. BLESSING (As in page 45.) 253 LAST SABBATH OF THE YEAR. Psalm xlii. 1 — 5. PRAYER. O Lord, we the children of the dust and of a day, rejoice at the close of another year to approach unto thee who art an unchange- ahle spirit, the same yesterday, to-day, and for ever. Of old hast thou laid the founda- tions of the earth : and the heavens are the work of thy hands. They shall perish ; but thou remainest, — yea all of them shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed ; but Thou shalt continue the same. Thy days had no beginning, and thy years shall have no end. All the productions and inhabitants of na- ture are subject to decay and death. Plants, from the hyssop on the wall to the cedars of 254 Lebanon, pass away and are no more. The generations of men succeed each other, like the waves of the deep. But, exalted far above all change, thou livest for ever. From everlasting to everlasting thou art God. The kingdoms of this world are subject to perpetual revolutions ; and those who go- vern, and those who obey, return alike unto the dust of which they are made. But thy kingdom hath no end at all. Thy throne is fixed upon the Rock of Ages. No convul- sion can shake the sceptre from thy hand. No revolution can affect thine empire. Seat- ed on the circle of the heavens, the universe obeys thee. Ten thousand times ten thou- sand glorious spirits minister before thee for ever. While w^e now reflect upon the eternity of thy existence, and the transitory nature of our own upon the earth, we rejoice in the assurance thou hast given us, that in a fu- ture state we shall live again. Our days are as an hand-breadth — we spend them like a tale that is told — we dwell in cottages of clay we are crushed before the moth — how, then, do we rejoice in knowing that our fu- ture inheritance is eternity itself, and that though worms destroy this body, yet that 255 even in our flesh we shall see God. While reminded by every returning day, and by every passing bier, that on the earth we have no continuing city nor fixed place of abode, how do we rejoice in the blessed hope, that when the earthly house of this our tabernacle shall be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. We are filled with wonder, O Lord ! when we reflect upon the circumstances, in which we are now assembled. What a series of tem- poral and spiritual blessings present them- selves to our minds, when we review the year that is just closing, and to whom but unto thee are the praises due ? Life, food, and raiment — instruction, friends, and every good that has crowned our existence — whence have they come but from thy boundless goodness, O thou eternal source of love ! Thou hast pre- served us in the land of the living, notwith- standing the frailty of our bodies — the acci- dents to which we have been exposed — the dis- eases that have been spreading around us, and bearing the summons of death to many of our brethren. Thou hast been affording us constant opportunities of religious and moral improvement, and thus of preparing our- ^56 selves for the future enjoyment of thee our heavenly Father, and for the fellowship of angels and the spirits of just men made per- fect, and of the Lord Jesus our Saviour. O that every day — every hour of the clos- ing year could testify of our gratitude as well as of thy mercies — of our obedience to thy will, as well as of the opportunities thou hast afforded us of obeying it ! Alas ! the remem- brance of our ingratitude and disobedience covers us with shame and confusion of face. O Lord, our God! we are ashamed and blush to lift up our faces before thee; for our iniqui- ties are increased over our heads, and our tres- passes are grown up unto the heavens. We have forgotten the God that made us, and we have lightly esteemed the Rock of our salva- tion. We are very guilty concerning our brethren, for we have not put on charity, which is the bond of perfectness. We have made provision for the flesh to fulfil the lusts thereof — even those deadly lusts that war against the soul. Our whole head is sick — our whole heart is faint. Behold, O Lord, we are vile, what shall we answer thee ? We will lay our hands upon our mouths, and our mouths in the dust — saying, unclean, unclean. Hear us, O God ! when we cry 257 unto thee. Help us or else we perish. Com- passionate our frailty, for we are but dust. Blot out our sins for the sake of that blessed Redeemer who died for our offences, and rose again for our justification. Shed abroad in our hearts that spirit of thine which we have too often quenched, that it may purify us from all unrighteousness, and bring forth fruit unto everlasting life. May we consider the time that is past as more than sufficient to have wrought the will of the flesh, and may we devote every future year — every fu- ture day, to thy worship and service. May we work the work of Him, who sent us into the world, while it is day, because the night Cometh, wherein no man can work. Whatever our hands find to do, may we do it with all our might, seeing there is no work, nor device, nor knowledge in the grave, whi- ther we are going. While we live, may we live unto thee the Lord, and w^hen we die, may we die unto thee, so that whether living or dying we may be thine. Be with us now, O God, as we are met for the purposes of reli- gious worship. Be with the speaker and with the hearers. May we so speak and hear as the oracles of the living God ought to be spoken and heard. These our humble 258 prayers are before thee. And now, O God, what wait we for but thy blessing. Bless us now and for ever, for Christ's sake. Amen> SERMON L Psalm xlii. 5. Why art thou cast down^ O my soul? atid why art thou disquieted in me ? hope thou in God, for I shall yet praise him for the help of his countenance. We are just about to witness the termina- tion of one, and the commencement of ano- ther year ; and of all now assembled within these walls, there are none, to whose soul the season may not suggest some cause of dis- quiet. The pilgrimage of life is so beset with temptation and misfortune, that the closing year cannot be reviewed, even by the most innocent and prosperous, without re- morse and sorrow ; nor will the next afford them the opportunity of continuing their journey without the hazard of crime, and of evil. Indeed, so blended are these ills with the condition of man, that they have 259 been felt by all of you with every morning that chased darkness from the sky, and with every evening that spread its pall over na- ture ; and who for the future will be so steady in duty, and so secure in possession, that any succeeding hour may not witness his hands polluted with guilt, or the cloud of misfortune bursting over his head ? These are causes of disquiet to the minds of all, but not of a disquiet without hope. If you are not wanting to yourselves, your sins may be blotted out, and your sufferings alleviated. You have a Father in heaven, who is ever ready to forgive your wander- ings, and to support you under the pressure of evil. You may discern through the dark- ness of guilt, and of suffering, the light of his gracious countenance, and by repentance and submission, obtain from him the pardon of your transgressions, and happiness without interruption and without end. " Why are your souls then cast down, and why are they disquieted in you ? hope in God, for you shall yet praise him for the help of his coun- tenance." It is my present intention, Christians, to consider those grounds of disquiet and of hope, which the review of the closing year, 260 and the beginning of another may suggest to your minds. It is, doubtless, an exercise incumbent on transitory and accountable beings — whose existence here is but a fleet- ing breath, yet whose eternal interests de- pend on the manner in which they employ it, to seize an occasion like the present for estimating their condition, for solemn me- ditation on their crimes, their sufferings, and their hopes. I. In the first place, then, are your souls cast down by the remembrance of the sins which you have committed during the year that is closing ? Are they disquieted in you by the review of so great a portion of life spent in deviation from duty ? And what are those crimes, which now fill you with remorse ? Were you habitually unmindful of God — ungrateful to him in joy — unresigned to him in sorrow ? When he blessed you with plenty, or shielded you from danger — pre- served you in health, or gladdened you with friendship — did the morning arise, and the evening descend, on you without the accents of praise ? When he made want your por- tion, or exposed you to evil — when he stretched you on the ])ed of sickness, or tore 261 your friends from your embrace, did you murmur under the chastening rod ? Have you never used his holy name but to dis- honour it, joining it with the language of profaneness, or employing it in attesting what was false ? Have you set him at de- fiance with the infidel, openly renouncing your allegiance to him, and denying the faith : — or have you mocked him in profes- sions with the hypocrite, retaining the form of godliness, without feeling its power ? Have you forsaken his temple in contempt of his presence and worship, or have you repaired to it to honour him with your lips, whilst your hearts were far from him — to solicit his forgiveness whilst you repented not of your sins — to ask the aids of his grace, while forming the purposes of wickedness ? Have you listened to the lessons of his wisdom without respect — to the proofs of his good- ness without love — to the offers of his mercy without acceptance — to the threats of his vengeance without dread ? What, my friends, has been your conduct to your brethren ? Have you also been un- mindful of your duty to them, and does the review of your neglect now disquiet your souls ? Have you been unjust or uiicharita- 262 ble — censorious, deceitful, or unforgiving? In your dealings, have you been disposed to take advantage of the ignorant — to de- spoil the rich, and to grind the face of the poor ? Have you looked on w^ant, v^^ithout relieving it — on sorrov^^, without shedding a tear ? Has he, v^^ho was ready to perish, made request to you in vain ? Have you refused to visit the fatherless, or to plead the cause of the w^idow^ ? Have you invented, or propagated, calumnies — exciting suspicion against the innocent — exaggerating the fail- ings of the guilty — destroying the usefulness and happiness of all ? Concealed under the mask of friendship, have you obtained the confidence of any to betray and ruin them ? Or, revealed in open hostility, have you in- flicted injuries w^ithout restitution, and re- ceived them without forgiveness ? Have you disregarded the domestic vir- tues ? Have you been disobedient as chil- dren — cruel as parents — unfaithful as hus- band or wife ? Have your families been ruined in their circumstances by your care- lessness — neglected in their education by your want of love, or rendered vicious in their conduct by your example ? Have you also failed in the duties which 263 you owed to yourselves ? Have impure desires usurped in your hearts the seat of holier af- fections ? Has criminal indulgence polluted the abode of your immortal spirits, and im- paired its strength and its beauty ? Regard- less of the hopes and fears of eternity — of all, that infinite bounty can bestow, or infinite justice inflict throughout its count- less ages — have you set all your affections on the gifts of time, and have all your fears arisen from the suffering, or from the pros- pect, of its momentary privations ? Are your souls disquieted, my friends, by the recollection of any of the crimes now enumerated ? I would not wish to lessen the remorse which you feel while contemplating your guilt ; I would rather increase it by re- minding you of the infinite tenderness of that heavenly Parent, whose commands you have disobeyed — of the matchless generosity of that Saviour, whom you have crucified afresh — of the spotless holiness of that Di- vine Spirit, whose influences you have re- sisted. I would increase it by every consi- deration, which love, and gratitude, and pu- rity can suggest, while put in contrast with those base, and selfish, and polluted tempta- tions, which have caused you to err. Hut 264 while I would increase your remorse, I would save you from despair. Your crimes are, indeed, irrevocable : not all the powers of heaven and earth united, can undo them ; — • but the punishment, which is due to them, may be remitted, and the blessings, which they have caused you to forfeit, may be re- deemed. If you add to the pains of guilt, which you now feel, the humility of repent- ance trust in the atoning sacrifice of Christ, and confirm the resolution of future obedi- ence, you may hope in God ; for he will yet cause the light of his countenance to shine on you. He will forgive your past offences — assist you in your future endeavours to do his will, and, at last, receive you into his glory. Animated, then, by this divine assurance, commence the year that is about to open with a life of piety, and charity, and temper- ance. Commence it with the firm resolution of discharging the duties, which you owe to your God. Cherish the exalted sentiments of ha- bitual devotion — trace the hand of a Parent in every circumstance of your fate— his power in the wonderful fabric of your bo- dies — his goodness in the infinity of his blessings — his mercy in the chastenings of his wrath. Praise him, when he reveals him- self in the light of his love — praise him, 265 when he hides himself in the darkness of his anger — praise him, in the stillness of soli- tude* — praise him, in the assembly of his saints — praise him, in the purity of your lives. Then, my friends, shall your souls have quiet : — then, whilst on the earth, you shall rejoice in the help of the divine coun- tenance, and, in heaven, you shall see it when every cloud shall have passed away from the effulgence of its love. Commence the year, 1 beseech you, with the firm resolution of discharging all the du- ties, which you owe to your brethren. Follow no longer the suggestions of those selfish or malignant passions, which have led you to injure them. Respect with undeviating in- tegrity the rights of your fellow-men — dis- pense liberally unto the children of want those stores, of which you are the stewards — banish far from you, all deceit and envy, and evil-speaking, and forgive to your brethren the deeds of ingratitude and hostility. Then shall your souls have quiet — then shall you praise the. Lord for the help of his counte- nance, while here you live as brethren, and after death in the society of those pure beings, who are united for ever in the bonds of truth and love. ^66 Commence the year, I beseech you, with the firm resolution of discharging all the duties which you owe to yourselves. Live no longer after the flesh, but mortify the deeds of the body. Know ye not that your body is the temple of the Holy Ghost, which is in you ? Dishonour not, then, this divine inhabitant by the works of the flesh. Know ye not, that your bodies are the members of Christ? Make them not, then, the members of sin. Know ye not that your bodies are not for uncleanness, but for the Lord? Present them, then, a living sacrifice, holy and ac- ceptable to God. Then shall your souls have quiet — then shall you yet praise God for the help of his countenance. The body, which is sown in corruption, he shall raise in incor- ruption : what is sown in dishonour, he shall raise in glory : what is sown in weakness, he shall raise in power : what is sown a natural body, he shall raise a spiritual body. II. In the second place, are your hearts disquieted, my friends, by reviewing the af- flictions, that have marked the closing year ? Have you experienced some portion of those ills, which are inseparable from this mixed scene of labour and contest — of sickness, dis- '267 appointment, and sorrow ? And what is the amount of your distress ? Have you been reduced from affluence to poverty? Has the treachery of those, in whom you confided, or the chances of business deprived you of those riches, the attainment of which exer- cised alike your intellectual and moral powers — your reason, your prudence, and your fidelity ? Has the loss of them cut you off from those opportunities, which you antici- pated, of cultivating your minds, of augment- ing your knowledge, and of improving your hearts — of securing independence to the friends of your bosom, and the children of your love- — of defending the oppressed — of raising merit from obscurity, and of support- ing the institutions of benevolence ? Has your reputation been lessened by un- just aspersions ? Have you lost that good name, which is better than riches, and that loving favour, which is more to be desired than silver or gold ? Have the inventions of malice, or the whispers of distrust been propagated to your disadvantage, and recei- ved by the malignant, who wished them to be true, and by the thoughtless, who did not examine them ? And have you thus been deprived of those advantages, which accom- 268 pany an unspotted character ;— which arise from the esteem and confidence of others ? Have you been cut off from that public use- fulness, which unsullied fame exerts on the character and happiness of society — from that advice, which the wise and good would have given you in difficulties, had they be- lieved you could value or employ their counsel — from that assistance they would have administered, could they have depend- ed on your integrity — from all those genial senthnents of respect and friendship, which soothe and exalt the heart, and to be cut off from which exposes it to the gloom of spleen, and the corrosions of malignity ? Have you been afflicted with bodily dis- ease ? Have you been deprived of that health, which is the chief of all outward en- dowments — which is far more excellent than riches, and power, and fame — which affords the only opportunities of public usefulness, and of private enjoyment, and, without which, what are all the beauties of nature — what are all the delights of society ? Have you lingered away the hours of the closing year, under the languor of sickness, or the agonies of pain ? Have the shades of night closed around you on the couch of anguish, and 269 has the morning light brought you no re- lief ? Have your sufferings been aggravated by reflecting on the opportunities of im- provement and usefulness, from which you were cut off — on the grief and trouble, which they occasioned to those around you, and on the uncertain prospect of their having any termination but death ? Had any of you a friend, on whom you bestowed your esteem and confidence — to whose beloved society you retired from the theatre of worldly business — from tumul- tuous assemblies, opposing rivals, and perse- cuting foes — to whom you transferred every sentiment of the heart undisguised and un- altered, and to whom you laid open every sorrow, every joy, every fear, every hope ? And has this friend withdrawn himself from your society, without assigning a cause — or has he betrayed your confidence by reveal- ing the secrets of your bosom — or has death snatched him from your arms ? Had any of you a parent, who watched with unwearied care over your infancy and childhood — who communicated to your ma- turer years the knowledge of a heavenly Fa- ther, and taught you to reverence and obey Him — whose example allured you to the 3 270 love and practice of all those duties, by which your immortal welfare might be se- cured — and to whom you continued to re- pair for counsel in seasons of difficulty — for consolation in those of sorrow ? And has the closing year witnessed you in tears at the bedside of the venerable saint — receiv- ing his last instructions — imbibing purity and hope from his departing spirit, and clos- ing his eyes in death ? Had any of you a child, whom you nour- ished with tenderness, and regarded with hope ? Did you tremble for him in the various dangers that beset his infant days ? Did you cultivate his opening talents and virtues, as the blossoms of future usefulness and joy ? Did you congratulate yourself on his arrival at a more confirmed age, when he rewarded all your tender exertions by unvarying gratitude, and dutiful obedience, — when you saw him commencing a career of public duty and honour — and when you anticipated the period of old age and death with the soothing hope, that he would sup- port your declining steps — alleviate the sor- rows of your last hour — and lay your gray hairs in the grave ? And has the blast of death passed over your darling, and wither- 271 ed your hopes ? Have you heard his expir- ing groan — ^have you looked on his breath- less corpse — have you stood on the brink of his grave, a naked trunk — bereft of that branch, to which you looked for shelter and for shade ? Have any of you to lament still deeper afflictions than these ? Have you felt that heart-rending anguish, which flows from the wicked life, and impenitent death of those, who were dear to you ? When you saw them in the paths of folly and sin, have you ex- horted, and they would not listen — have you rebuked, and they would not repent ? Has their Almighty Judge called them to his tribunal, without affording you assurance that His gracious Spirit had first recalled them to himself, and washed their souls in the blood of the Lamb ? Whilst they lived, did you not pity and weep over them, when you saw them struggling with pain ? And do you not now experience a more over- whelming sorrow at the thought, that they are in the hands of Divine vengeance, and that God is pouring forth on them the vials of his wrath ? Are your souls disquieted, my friends, by reviewing any of the afflictions, which have 272 now been enumerated ? I would not wish, though it were possible, to render you in- sensible to their peculiar sorrows. But I would moderate your grief, by impressing on you the conviction, that even your afflictions are tokens of divine love — that they are ever intended to exercise you in patience, resig- nation, and hope — to. remind you of the contrast, between your present state of trial, and your future state of glory — and to raise your hearts from this distant land of your pilgrimage, to heaven, your proper home. If you thus regard them, your souls shall have quiet. Then shall you experience the help of the Divine countenance, in the firm acquiescence of Christian fortitude, and in the bright prospects of Christian hope. The hour is at hand, when you shall consider this world as a phantom gliding from your sight, and look back on its severest misery, as a blast that chilled you for a moment. Soon «hall you be enriched with treasures, which shall never flee away. Soon shall your char- acter be vindicated, in the presence of the angels, and your name be illustrious as their own. Soon shall your bodies be ex- empted from pain and decay — flourishing in immortal beauty, and nerved with immortal 273 strength. Soon shall you join that celestial society, whose attachments cannot be sus- pended by desertion, treachery, or death. Soon shall you join your virtuous departed friends, and be united to them by bonds that shall never be broken. Soon shall you forget those, whose fate you now lament with such bitterness of sorrow ; or, if you re- member it, the anguish of mortal affection shall not mingle with your joys, nor over- cast your triumphs. Your inclinations will then be wholly resolved into the will of God, and your souls so completely satisfied with his allotments, that no earthly regrets shall disturb your sacred serenity. You will look on all the enemies of God with so deep a sense of the malignity of their character, and of the equity of that divine sentence, by which they fall, that you will not distinguish any of them from the rest, by the sentiments of a painful compassion ; nor will your con- cern for those of them, who now lie nearest to your heart, prevent you from joining in this song of triumph, which shall fill the courts of heaven, " Great and marvellous are thy works. Lord God Almighty ; just and true are all thy ways, O thou king of saints !" 274 Paraphrase l. 1 — 4. PRAYER. Thou, O God, art high above all nations, and thy glory is above the heavens. Who is like unto the Lord our God, who dwelleth on high, who fills all space with his presence, and the whole earth with his glory ! What, O heavenly Father ! should we be in thy presence if thou didst not love us ? We have not been admitted into the coun- cils of the Almighty, nor have we aided him by our wisdom. We have not adorned the majestic universe, nor lent its beauty to the dawn. Yet thou hast dignified us with rea- son and conscience — thou hast bestowed up- on us immortal spirits, and made us capable of endless progress in virtue and knowledge. We are ashamed then before thee, and be- fore oui selves, to think that we are not wiser and better, that we so slowly advance to- wards that perfection of which thou hast made us capable, and assert not more wor- thily the honour of our nature. Let the experience of thy repeated mer- cies inspire us with gratitude — let the pros- 275 pect of future glory raise our hearts above the world — let the consideration of thine in- finite wisdom and goodness teach us resig- nation to thy will — let the example of our blessed Saviour direct our steps in every sta- tion of life, and in every instance of duty — and let our affections be immoveably fixed upon those rewards, which are prepared for all who by a patient continuance in well-do- ing, seek for glory, honour, and immortality — for Christ's sake. Amen. SERMON II. Psalm xc. 12. So teach us to number our days, that we may apply our hearts unto wisdom. If, my brethren, after a few years spent in this world, we were destined to return for ever to the dust — or had we nothing to hope or fear from the manner in which we spend our life, then we might banish from our minds all reflections on the shortness of its duration, and enjoy without alarm all the pleasures which it presents. Seizing every 276 moment which the sun gilds for our felicity, we might chain our affections to the present scene, without regarding how soon its trifles must be scattered, and without one melan- choly anticipation of the future. But as this life is onlv the commencement of our existence, and a state of probation, on which our eternal happiness or misery depends, it behoves us to regard with more seriousness the progress of our days, and to employ them in promoting the great purposes for which we were sent into the world. Though it be, doubtless, then, at all times our duty to consider that we have here no continuing city, nor fixed place of abode, and to act as the candidates for immortality — to raise our affections from this transitory state to the futurity which awaits us, and to qualify ourselves for its lasting enjoyments, by applying our hearts unto wisdom ; yet there are seasons when this numbering of our days is more peculiarly incumbent upon us, when it more behoves us to remember the frailty and insecurity of our condition, and to meditate on the best means of em- ploying it to advantage. You have now, my brethren, assembled in the house of God, at one of those seasons so 277 peculiarly adapted to sacred reflections o£ this kind. A few hours will terminate one of those periods of time, which remind you of its fleeting nature, and which has witness- ed many events highly interesting to you, and many actions and words for which you miist render an account : and you are about to commence another year, of which many now present shall never see the end, and of the issues of which all of you are ignorant. Here, then, let me entreat you to make a so- lemn pause in your progress, to shut out the business and pleasures of the world from your thoughts, and to grant me your patient attention whilst I suggest some of those re- flections, which are best calculated for in- struction and edification at a moment so full of interest. In concluding the year, my friends, your minds will be naturally led to review the events that have marked its progress, and you cannot, I hope, fail to recognise in those events the hand of an omnipotent and boun- tiful Benefactor, at all times directing them to the promotion of your improvement and happiness. Your hearts, therefore, must glow with sentiments of gratitude towards your father in heaven, when you consider 278 that in every moment of the year that is about to close, his providence has saved your lives from destruction, and crowned you with loving kindness and with tender mercies — He has preserved you in the land of the liv- ing, notwithstanding the frailty of your bo- dies — the innumerable accidents to which you have been exposed — and the diseases that have been raging around you. Your fellow creatures have been perishing by every variety of death. War and famine and sick- ness have been destroying their myriads. In- fants have been cut off in the bud of life — the middle aged have been blasted in the flower of their days — and the old have been falling like the leaves of autumn. Look around you on this assembly, and you will find that some, who came up with you at the commencement of the year to worship the God of their fathers, have been removed from their place. From the strength of their frame, and the number of their former years, they might have expected to remain as long in the land of the living as any of you, who have survived them ; yet they have returned to the dust of which they were made, and the place which once knew them now knows them no more. 5279 By what peculiar privilege, then, are you here assembled, when others have been re- moved from their place ? What power has borne you up, v^^hen they have been sinking into corruption ? Is it because you are pos- sessed of youth and strength ? Alas ! many who were younger and stronger than you have been gathered to their fathers. Is it because there are no seeds of disease in your frame ? The feebleness and pain, which you feel from time to time, must convince you that you also are frail and mortal. Or, is it not rather from the gracious purposes of heaven in your behalf? Perhaps the advo- cate, whom you have with the Father, has stopped the hand of justice when it was lift- ed up to strike you, saying, " let them alone this year also." Perhaps God, who willeth not the death of a sinner, but rather that all should come unto him and live, seeing you unprepared, hath prolonged your life to give you time for reflection and reforma- tion. Whatever be the cause, you have been spared when a thousand have fallen at your side, and ten thousand at your right hand. But, besides this instance of the goodness of God in preserving your lives, you have re- ceived many other blessings, which require ^80 your grateful acknowledgments. To ma;ny of you, the lives of those who are dear have also been preserved. In the families of some^ neither sickness, nor interruption of friend- ship, has been experienced ; and to others those relations have been preserved, w^hose recovery was despaired of when the strug- gling heart and feeble pulse threatened them with dissolution. Would you know the va- lue of this blessing ? Ask those who have been deprived of their friends, at what price they would redeem them from the grave. During the year that is just closing, God has also blessed many of you in your basket and in your store. Your plans of industry have been crowned with success, and no wish of your hearts remains unsatisfied. Would you know the value of this blessing also ? Look at the condition of those who are in a state of poverty and dependence. Some of you may indeed have been afflicted with the loss of friends or of fortune. Those, in whom you delighted, may have been torn from you by death, or your riches may have made to themselves wings and flown away ; but you have experienced, amidst these sorrows, that they are wisely intended to promote your best interests — to inspire you with resign a- 281 tion to the will of heaven, and wean your hearts from the present world. Notwith- standing the deprivations, which some of you may have suffered, you have all enjoyed the great blessings of Providence in common — you have all had daily opportunities of ex- ercising the virtues of piety, benevolence and humility. The glad tidings of salvation have still been sounding in your ears ; you have enjoyed all the instructions and conso- lations of religion, and all the delights of virtue. Upon reviewing the blessings, then, that have crowned the year, rouse all your powers to acknowledge the kindness of your heavenly Father ; let your souls bless the Lord ; let all that is within you bless his holy name ; O praise him for his goodness, and declare his wonderful works to the child- ren of men ! In reviewing the year that is about to close, my brethren, let me exhort you to consi- der the use you have made of that life, which has been so graciously preserved — to inquire into the state of your moral affections and conduct, during its progress, and to think what report it may have borne to heaven. If in this inquiry you find that your time has been solely devoted to amusement, or '282 worldly business, you may look back upon it with sorrow ; for what are these to the great design of your existence upon earth ? It is not by amusement or worldly business that life and immortality are to be obtained, but by piety towards God, and charity towards men. If the year have been barren of these, it has been spent worse than in vain, for it will give dreadful evidence against you on that day, when you must appear before the divine tribunal. But you may now enjoy the highest de- light, if the history of every day informs you, that you began its duties by bowing your knees, and lifting up your hearts, in prayer to God — that you carried into the world the dispositions of peace, justice, and charity, and that in all your transactions you willing- ly hurt no man's reputation or fortune. I trust that many happy days will bear wit- ness, that while they passed over your heads, you blessed the hand that loaded you with benefits, and protected you from evil — that you relieved the needy, clothed the naked and reclaimed the vicious — that you bore opposition with patience, forgave injuries with sincerity, and prayed for those who despitefuUy used you, and persecuted you. 283 If your time has thus been spent in acts of piety and benevolence, you may bid farewell to the year with a cheerful heart, and com- mence another without much concern about the events it may bring forth ; for God will make all things work together for your good. If prosperity be your lot, it will increase your opportunities of diffusing happiness — if ad- versity come upon you, it will only serve to strengthen your virtue — if death snatch you from the stage, it will introduce you into that rest which remains for the people of God. If, however, the days of the year that is just ending, shall bear witness that you be- gan them as thoughtless about the duties of religion as the beasts that perish — that you went forth into the world with hearts chill- ed with avarice, cankered with envy, burn- ing with revenge, or fraught with the arts of dissimulation — if any of them report that you invaded the rights of others — took ad- vantage of the simplicity of the ignorant, or of the friendless condition of the stranger — inflicted wrong upon the orphan, or drew tears from the eye of the widow — surely, if you believe that there is a God above, who sees your conduct, or a judge in heaven, who will bring you to account for it, you must 284 part with the year with a heavy heart, for it will plead with awful evidence against you, before the judgment seat of Christ, and ex- pose you to future infamy and suffering. There is but one way, my brethren, by which you can escape the punishment due to your sins — namely, by sincere contrition and repentance. An unwearied endeavour to dis- cover wherein you have erred — an unreserved confession of your guilt unto God — an earnest solicitation for his forgiveness, and a sin- cere determination henceforth to keep all his commandments, can alone secure you from the wrath which is to come. New resolutions are at such a season as this likely to be made. Let me entreat you to carry them into immediate execution. If you have neglected the duties of devotion, be henceforth regular in the observance of them : if you have done any injury to your neighbour, which admits of reparation, set about immediate restitution : if thy brother hath aught against thee, go and be recon- ciled unto him : if you are conscious of any criminal purpose, lay it aside without delay : if one vicious passion agitate your bosom, instantly subdue it. As you value your eter- nal welfare, begin the year which is about to commence, with a sincere and complete re- 285 formation of every thing that is vicious in your hearts, or criminal in your conduct. The necessity of immediate repentance for your past sins, and of amendment of your conduct, will appear, if you consider for a little the shortness and uncertainty of life — a consideration peculiar to the duty of numbering your days, and w^hich must na- turally occur to your minds at a season like the present. How fleeting and transitory are your days ! Life is the flower that blooms to fade — the post that hasteth by — the shadow that de- par teth — the tale that is told — the vapour that appeareth for a season and then vanish- eth away. It is but the dream of the morn- ing even to those who reach its utmost limits, and how few of the species ever reach them ! Exposed to the power of numberless diseases and perils — surrounded at every period of life with a thousand causes of death, you can ascertain neither the time nor the manner of your departure. How long you may be per- mitted to remain in the land of the living, or how soon you may descend into the grave — whether the violence of external injury, or the inward disorder of your frame shall cause " the dust to return unto the dust, and the spirit unto God wlio gave it" — whether you 286 shall be long stretched upon a bed of sick- ness, or shall sink into corruption in the twinkling of an eye, are secrets known only to that omniscient Being in whose hands are all the issues of life. This only is known un- to you, that whatever be the number of your days, or the strength of your constitution, you are not exempted from death, and that the next hour may witness your departure. See then that ye be always prepared, that when your Lord cometh he may find you watching. Yield not to the fatal illusion, by which so many are deceived, that you are exempted from the general doom of man, or at least that the day of your departure is distant. Deceive not yourselves with the reflection, that whatever be your moral con- dition at present, it will be well in the end. Such confidence is vain in youth, rash in health, and mad in sickness or old age. If you would avoid the destruction, which must necessarily come upon those, who live on from day to day in an entire dependence upon the time to come, let me exhort you to begin the year with banishing such delu- sions from your breast — with the resolution of keeping the shortness and uncertainty of life continually before your eyes, and of do- ing every thing in its proper season and with 287 a reference to eternity. Discharge every du- ty with that willingness of heart, which you would exercise in the last action of your life, and thus, while numbering your days, you will apply your hearts unto wisdom. In concluding this discourse, my friends, the considerations which it has embraced present me with an opportunity of express- ing the earnest wishes of my heart in your behalf. May your days upon the earth pass away crowned with wisdom and virtue. May trust in God, and love to mankind, and the prospect of a better life, shed light and feli- city around you. May no day of your lives pass by without some deed of virtue or scene of happiness — and may none of them occa- sion you confusion and shame in the hour of death. But when this last scene of life shall arrive, may the peace of God console and gladden your hearts, and may you take up the words of the triumphant apostle, " We have fought the good fight, we have finished our course, we have kept the faith. Hence- forth there is laid up for us a crown of righteousness which the Lord our righteous judge shall give us." May God of his infi- nite goodness grant that this may be the case with you all, and to his great name be the praise. Amen. 288 PRAYER. The foundations of the earth wiere laid by thee, O God, and its pillars tremble at thy rebuke. Thou didst establish the mountains, and the strength of hills is thine. Thou didst spread out the vallies, and in thy hands are the deep places of the earth. Thou didst raise the clouds above, and set a compass upon the face of the deep. Thy way is in the whirlwind and in the storm ; and the clouds are the dust of thy feet. Thy hand, O Lord, is ever stretched out to defend and bless us. Every comfort we enjoy flows from thy goodness. Every mo- ment of our lives is crowned with thy mercy and protection. Yet we are ashamed to con- fess, that though fed by thy bounty, we abuse it ; though enriched by thy treasures, we employ them to thy dishonour ; though protected by thy government, we live in the open violation of its laws. By the word of thy grace, O God ! build us up and give us an inheritance among them that are sanctified. May we put off the old man with his affections and lusts, 289 and put on the new man, which after God is created in righteousness and true holiness. May we shun the dwelling of the wicked, and be fellow citizens with the saints and of the household of faith. May we be built upon the foundation of the apostles and pro- phets, Jesus Christ himself being the chief corner stone. And when the purposes for which thou madest us upon the earth are finished — when the waves of death shall com- pass us about, may we depart in peace, and may an entrance be ministered unto us into that city, which hath foundations, whose builder and maker is God. (The remainder of the prayer may be as in pages 42 — 4.) Par. xli. 1 — 5. BLESSING (As in page 45.) 290 ORDINARY SABBATH. Psalm lxxxiv. 1 3. O Lord ! Thou alone art the hearer of prayer, and unto thee shall all flesh come. All thy works praise thee, and extol thy name for ever and ever. The heavens de- clare thy glory, and the firmament showeth forth thy handy work. Day unto day ut- tereth speech, and night unto night teacheth knowledge concerning thee. The sun, the moon, and all the stars of heaven proclaim thy glory. The earth and all that dwell therein join in the glorious anthem. The generations of men praise thy works unto each other : they speak of the glorious ho- nour of thy majesty, and proclaim thy mighty acts. Angels and archangels pro- strate themselves before thee, lost in admi- ration of thine ineffable greatness, conscious of their own insignificance, and grateful for the majiifold blessings thou bestowest on them all. 291 We, O heavenly Father ! will not be silent whilst all thy other works adore thee, but we will join in celebrating thy glory : we will praise the goodness thou hast displayed in our behalf: we will sing a new song unto the Lord, and extol him in the congregation of his saints ; for his thoughts towards us are precious ; if we should count them, they are more in number than the sand. We will praise thee, O heavenly Father ! for we are fearfully and wonderfully made. Thou didst form us at first of the dust of the earth — thou didst breathe into our nostrils the breath of life, and thy spirit gave us un- derstanding. Thou hast taught us to know and worship thee — to trace thy perfections in all the works of thy hands — to acknow- ledge thy bounty in every blessing of our condition — to confide in thy protection in every season of danger — to aspire after higher notions of thy nature, and to hope for a state of everlasting communion with thee in hea- ven. We will praise thee, O heavenly Father ! for thy mercies are new unto us every morn- ing, and thy faithfulness every night. Though thou dwellest in heights of glory, to which no human thought can soar, yet thou humblest 292 thyself to have regard unto the children of the dust. Thou compassest our path and our lying down — thou sufferest not our foot to be moved — thou permittest not the sun to smite us by day nor the moon by night. Thy favour is ever around us, — thy love is a banner over us — thy power is ever our shield of defence. We will praise thee, O heavenly Father ! for thou hast redeemed our souls from de- struction. When we had rendered ourselves obnoxious to thy divine displeasure by our sins — when we had become the objects of thy righteous vengeance, thou didst not leave us to perish, but our ingratitude and disobe- dience only served to call forth still more ex- alted tokens of thy love. When there was no eye to pity and no hand to help us, thine eye pitied us, thy right hand brought us sal- vation. The wonders of thy mercy were re- vealed in the descent of thy well beloved Son from heaven — in thy laying upon him who was holy, harmless, and undefiled the iniqui- ties of us all — and in accepting of him as a sacrifice to thy divine justice for us. As the heaven is high above the earth, so great is the mercy of the Lord towards us ; for as far as the east is from the west so far hath he re- 293 moved from us all our iniquities. There is now no condemnation unto us, for we are in Christ Jesus, not walking after the flesh but after the spirit. We will praise thee, O heavenly Father ! for thou hast caused the light of another Sabbath to dawn upon the dwellings of man. We bless thee for the return of this sacred day, which commemorates the creation of the natural, and the renovation of the moral, world ; on which the whole Christian world is permitted to rest from its labours ; on which all, who worship thee in spirit and in truth, have leisure to increase their know- ledge of thy divine perfections, and to learn the commandments of thy holy law ; and on which all, who have been baptised in the name of Christ, and who remain stedfast in the faith, engage in the public duties of the temple, praising the God who made and the Redeemer who saved tliem — offering up their joint supplications to the throne of mercy, and lending a willing ear to the glad tidings of salvation. We will praise thee, O heavenly Father, for thou hast preserved us in the land of the living to behold another day of tlie Son of man, and brought us into thy holy temple 294 where thou art ever ready to accept our praises, to hear the voice of our supplication, and to reveal unto us thy holy will. We now wait for thee, O Lord ! our souls do wait in thy word do we hope. Make us to hear thy loving kindness, for in thee do we trust. Point out unto us the way wherein we should walk, for we lift up our souls unto thee. And now we humbly pray that the words of our mouths, and the meditations of our hearts, may find acceptance with thee, O Lord our strength and our Redeemer. Amen. SERMON I. Exodus xx. 8. Remember the Sabbath day to keep it holy. Some duties spring so immediately from the circumstances in which we are placed, that to see and acknowledge them we require but life and understanding. The eye of nature opens upon them in the earliest dawn of rea- son, and the coming day serves but to illus- trate the discovery. Injunctions proceeding 295 from authority and power may increase our solicitude, or our willingness,to perform them; but they do not create the obligation. To neglect them generally would be the destruc- tion of our race. There are other duties, which have their origin in commandment, which would not have been obligatory without it, and which could never have been discovered unless we had heard the words of the lawgiver. The want of them might be supplied by tlie sub- stitution of others, or society might exist without them. The orders by which the former are enforced we call moral laws — those, which establish the latter, positive precepts or ordinances. It is not agreed in which of these classes we ought to place the observances of the Sabbath, The ten commandments of Moses include that which dedicates a seventh part of our time to the peculiar service of God ; and from their peculiar excellence, very ge- neral consent has conferred on them the title of the moral law. Many, notwithstand- ing, seem inclined to consider the Sabbath as a mere ordinance, as an observance, incul- cated not by the nature of things, but by a positive and arbitrary precept, which might, 296 or might not, have been issued. For they can see no reason why a seventh should have been preferred to a tenth or any other portion of our time, and they can even fancy mankind existing and prospering in their present state v\^ithout any such regulation. This opinion it is not my intention ex- pressly to contradict. It is agreed, that we do not perceive so immediately, nor feel so strongly the necessity of interrupting the ordinary course of our labours, as of refrain- ing from committing murder, from stealing, or from swearing falsely, — and, therefore, if those only are moral laws, without which the race of man must be dispersed and perish, we are right in calling the Sabbath an ordinance, an arbi- trary institution, or by any other name, which may more clearly designate its nature, and prevent interference, or competition, with those more essential duties, on which the Creator of all things has chosen to found our well being and safety. But, whilst we thus reduce the observ- ances of this holy day, to what we fancy the narrow and humble domain of a positive precept, 1 have many doubts, if we are right in concluding that we may, therefore, neglect them vv'ithout jieril. I am not even sure if 297 this distinction, which is of so much impor- tance in matters of mere human legislation, can have any place when applied to the laws of God. This, at least, is certain, that it is not merely a difference of importance that raises one thing to the high station of a mo- ral duty, and confines another to the unas- piring class of positive regulations. For, even of the duties prescribed by nature her- self, there are some which must give way when they interfere with others, as we feel it incumbent on us to be honest, and to speak the truth, though by doing so we may expose those, who have the strongest claims upon our protection and our good will, to want, to infamy, or to death. And if the amount of utility, or even essential necessity of an institution, is to be the criterion of dis- tinction, how can we take it upon us to ex- clude any of the commands of God from the dignity of a moral precept, unless, with a sa~ gacity not inferior to his, we could trace hu- man interests through every region and every age, to which they shall be extended or pro- longed ? Who will tell us that this institu- tion or that commandment might have been spared, as not connected with the fortunes of our race, when, if he could with angelic 298 glance survey the whole extent of our pre- sent existence, there is still another country which our living souls shall inhabit — upon which his eye shall never open till he pass those mighty intervening barriers over which he shall never return to detail his disco- veries ? And are we to dignify with the title of a moral precept that, without which our present transient condition would not have been tolerable, vilifying with the less re- spectful epithet of an arbitrary regulation, that which may for any thing we know from natural reason, and which must, if we believe the scriptures, fall wdth everlasting effect upon our future welfare ? Rather let us, in considering the laws of God, discard a dis- tinction, which is perhaps unphilosophical, and at least foolish and dangerous, if it is to be the cause of diminished reverence for tliem. It is not, however, on these abstract and re- fined principles that we mean to maintain the observances of the Sabbath. We have other grounds to fix upon, which present a bolder line of defence and an easier pursuit after certain victory. It can be shown, that by keeping the Sabbath and assembling our- selves together for the purposes of instruc- 299 tion and devotion, we secure to ourselves great and incalculable advantages — that in short the Sabbath was made for man, and not man for the Sabbath — but that by ceasing to do so, we would entail on the world evils which would be felt and lamented through all generations. Interesting as the first of these topics is, the latter will afford a subject, sufficient at present for all our time and attention. Omit- ting, then, the positive advantages of the Sabbath, we are to consider merely the evils that would result from its abolition ; and on this point we are not left to conjecture, or even to the deductions of reason. The his- tory of our race furnishes facts, that bear di- rectly upon it, too plain to make argument necessary, and too lamentable to leave room for any thing but heart-rending conviction. The work of creation was no sooner com- pleted than God blessed the seventh day and hallowed it ; and there can be little doubt but that Adam and his immediate pos- terity were av»^are of the fact. The Sabbath, however, long before the flood, would seem to have fallen into very general neglect, and the wickedness of man became so great that God is said to have repented that he 300 had made him. The catastrophe which fol- lowed, one might think, was fitted above all things to maintain a place in the recollec- tion of succeeding generations, as a warning against relapses into similar iniquities, and a standing proof of a superior being who in- terested himself in the conduct and affairs of men. Yet not many years after the flood, we find all regular observance of religious duties abandoned or perverted, the grossest immoralities prevailing, and so deep a night of ignorance falling on the nations, that had it not been for a second interference of the Deity, in selecting a peculiar people to pre- serve his name and worship in the world, it does not appear that a distinct idea of a Su- preme Being would have remained on the face of the earth. Superstitions, inhuman and degrading, such as they are yet to be seen in many countries, succeeded to the worship of the only true God. Wood and stone became the objects of that adoration which was due to him. Deities, licentious and cruel, became the regulators of human destiny, and men sacrificed at their shrine the kindest affections of their nature, and that purity of morals, which is the best so- lace of human misery. Practices too brutal 301 to bear description assumed the rank of re- ligious ceremonies, and the votaries of Baal, Chemosh, and Ashtaroth, did not yet reach the full measure of their degradation till they had imbrued their hands in the blood of their fellows, or cast to the flames their ten- der and beloved infants, who had so lately clung to their bosom, and warmed it with affection and joy. They sacrificed to devils and not to God. Suppose our Sabbath to be again abolish- ed or forgotten, and tell me if there is no risk of similar calamities. When the same causes begin to operate, will the same effects not follow ? It may indeed be said, that knowledge is now so generally diffused — it has taken root so deeply in many countries — it has become so cheap and so easily acquired in conse- quence of the invention of printing — it has spread so much through every class of the community — and books, those magazines in which it is stored up for future genera- tions, as well as for the present, have been multiplied to such an extent, that any cata- strophe involving its general destruction, seems nearly, if not altogether impossible. No doubt, there are circumstances, which 302 we may be allowed to hope, will now present an impregnable barrier to any such tide of ruin as that, with which the overthrow of the Roman empire overwhelmed the literature of the ancients in oblivion for so many ages. But we have still to recollect, that it is not the possession of books or facilities for study- ing knov\^ledge and manners, which make indi- viduals or nations remarkable for their learn- ing or good morals. The taste and the desire for improvement may decline, while the muni- ficence of sovereigns is piling libraries like the Alexandrian around us, and providing us with teachers of philosophy in every city. Such, at least, was the opinion of a very eminent philosopher and historian, who w^as by no means disposed to say any thing that could be turned to the advantage of Christianity. He even proceeds farther, and maintains, that after a certain period the decline of the arts and sciences, meaning by these every kind of learning, is not only a possible but an inevi- table event. His argument is founded on those principles of our nature, which chiefly lead to eminence in knowledge, and melan- choly as the conclusion is, it is supported by fact. For long before the destructive sweep of barbarian conquest, the literature of Rome, 303 which was once so fair and so enchanting a flower, had begun to wither and lose all its sweetness, though still visited by the refresh- ing dews of imperial favour. Philosophers increased in number and made their tenets more strict and conformable to right reason, but those who practised morality became fewer and less rigid in their observances. And when a good orator or good writer was not to be found, teachers of logic and rheto- ric were springing up in every village of the empire. It is not certain, then, that mere human learning, which, besides the Christian religion, is the only sure check to superstition, shall always shine in its meridian glory, and never more leave the world to the darkness and terrors of a heathen night. Let us next see what the Christian reli- gion, our best and now our only resource, holds out to our hopes when the Sabbaths of the Lord are forgotten. And here it is much to be doubted, if instead of a guarantee against a relapse into heathen idolatry, it pre- sent us with any thing but the prospect of that oblivion to itself, which has befallen its ordinances. Far be it from me to imagine or insinuate that the name of Christ shall not 304 be continued as long as the sun — that men shall not be blessed in him and all nations yet call him blessed. But still it is allowable to think, that the memorial of him is to be preserved by the means that he has institut- ed for the purpose, and that some of these may be so essential that the end would not be attained without them. The belief that the Christian religion, taught and maintain- ed as it is, shall endure through all genera- tions, is by no means incompatible with the opinion that it might perish in a few, if any of its more important institutions, such as the Sabbath, were abolished. For let us bring within our view, and com- pare together, the various means by which the knowledge of Christianity has been com- municated to successive generations, and pre- served in the world ever since its introduc- tion. These, though effectual, have not been numerous, andperhaps when we mention pub- lic worship in the sanctuary, private devotion in families, together with oral instruction communicated by parents to their children, and the reading of the Scriptures and other books connected with religion, we shall have com- prehended nearly the whole. Some may per- haps think that to these the sacraments of 305 baptism and the Lord's Supper should be added, as their obvious and declared object is the same. But I have omitted them for this reason, that though highly important insti- tutions when taken in connection with the other securities of our faith, they would be of little or no use by themselves. As long as they were observed, they might, indeed, pre- serve the name, but certainly they could not preserve the knowledge of Christ from sink- ing into dumb forgetfulness. There appears then, to be nothing else, which can for a mo- ment be considered as adequate to the pre- servation of Christianity in the world ; and, therefore, to see the full importance of the Sabbath, we have only to inquire what kind of security we are likely to derive solely from reading and family instructions. And, first, with respect to reading, we may observe, that the security, which it might af- ford, is at best precarious and uncertain. If not in its own nature absolutely and evident- ly insufficient, it is liable to be rendered so by a thousand of those disasters and acci- dents, that are occurring to shake the fabric, and sometimes to alter the structure, of civil institutions. There are yet countries in the world, of vast extent and enormous popuhj- 306 tion, where the advantages of education are unknown or little appreciated ; and even if there were not, caprices will happen to nations as well as individuals. Europe, therefore^ with air her boasted strength, may have to bend to the nod of a conqueror, as regardless of literature and the arts as any of the bar- barians, who formerly crushed them in the ruins of the Roman empire. And though this should never happen, we have seen that a taste for learning may decline, while it is still stimulated, and encouraged, and pamper- ed by the best institutions. Now, when this is the case among those who are to be the parents, what will become of the children ? When this lethargy has spread over the ex- isting generation, how extensive and pro- found must the stillness be, that shall reign over the succeeding ? Suppose only one family among many to be left entirely without education, and this must often happen from the ignorance, ca- price, or inattention of parents, as well as from the want of means and opportunity ; and suppose the children of this family, when they grew up, had also no opportunity of listening to public instruction in religion, or to exhortations, pointing out to them the SOT importance and necessity of educating their own children ; and calculate how many igno- rant and irreligious families would be spread over the world in the course of two or three generations, incapable in their turn of com- municating any knowledge to their children — insensible to its advantages — without induce- ment, therefore, to look out for those sources where, at no great trouble, it might perhaps still be obtained, and with few or no such chances as were formerly found united with regular observance of the Sabbath, of having it presented to us, and urged upon our ac- ceptance without money and without price. I might even ask you to contemplate how many ignorant and irreligious families are spread over those parts of the world where the best means of instruction, and all the ad- vantages of the Christian Sabbath, are fully enjoyed ? Is there a single district, where we may not find some who cannot, and many who do not, read ? Is there a single village, where every parent is attentive to the edu- cation of his children, and both reads him- self in their hearing, and causes them to read daily such portions of the sacred scri})tures as are necessary to make them wise unto sal- vation ? Is there a single family, where every 308 one is so fully impressed with the import- ance of knowledge that he omits no oppor- tunity of acquiring it ? So far, alas ! is it otherwise, that even where the refining in- fluence of education is most sensibly and extensively felt, we find society largely al- loyed with those who care for none of these things. And if we take the Christian world in general, the numbers who cannot read, and who, if there were no other means of instruc- tion, must remain in the darkest ignorance, would strike us, whom providence has in this respect more highly favoured, with conster- nation and horror. Seventy or eighty mil- lions of Roman Catholics in Europe are not allowed the free use of the Bible; and if they were, the great majority, consisting of the labouring classes, could not take advantage of the permission. Through the whole ex- tent of the Greek church, the people are equally, and probably even more ignorant. The Protestant states boast of privileges somewhat greater, but still education in them is far from being general among the lower orders. Even the British dominions, the most favoured of the whole, presents a spec- tacle by no means inviting — two-thirds of Ireland, unable to read — almost the half of England in the same state — the Highlands 309 and Isles of Scotland thirsting for knowledge which they cannot obtain — and even the Lowlands, where once a completely unletter- ed person was scarcely to be found, present- ing, particularly in her cities, where vice and profligacy of every sort have been rapidly in- creasing, some recesses less pervious to edu- cation than either the mountain barriers, or the stormy seas of the north. I shall resume this subject in another dis- course. In the meantime, may the truths that have been delivered sink deep into your hearts, and to God's most holy name be the praise ! Amen. Psalm jlxxxiv. 4 — 7. PRAYER. May we, O God ! remember the Sabbath day to keep it holy. May we alw^ays keep in mind that it is the day, which thou hast set apart for thine own service. We would thank thee, O God, for the revelation of thy will, which thou hast been pleased to lay open to us in the Bible. Enable us so to under- stand and so to practise the duties, which thou hast there assigned to us, as to give us an in- terest in thv well beloved Son. We would 310 thank thee for all the manifestations of thy goodness which thou art daily making to us. We would thank thee for all our temporal and for all our eternal comforts. We would bless thy holy name that thou knowest our frame, and that thou remcmberest that we are dust. With deep humihty and reverence we acknowledge our transgressions before thee. Have mercy upon us according to thy loving kindness ; according to the multitude of thy tender mercies blot out our transgres- sions. May we sin no more before thee. We go forward in thy strength, making men- tion of thy righteousness, even of thine only. Hear and accept of us, O God ! for our Re- deemer's sake. Amen. SERMON n. Exodus xx. 8. Remember the Sabbath Day, to keep it holy. In the previous part of this discourse, after reviewing the degraded state of superstition and idolatry into which the ancient world 311 fell, when the Sabbath of the Lord was pro- faned or forgotten, I attempted to show that nothing can prevent similar calamities to our race, if this sacred day were again neglected or abolished. I showed you, that no depend- ence can be placed upon the present general diffusion of knowledge, and the facilities with which it may be attained. I showed you, that mere human learning, which, besides the Christian religion, is the only sure check to superstition, shall not always shine in its meridian glory, and never more leave the world to the darkness and terrors of a hea- then night. When I finished the previous dis- course, I was attempting to show, that the Christian religion itself holds out nothing to our hopes when the Sabbaths of the Lord are forgotten. Without farther recapitulation I proceed with the subject. If we cast our eyes over the Atlantic, we shall see a country about four times the size of Europe, inhabited chiefly by Christians, but having few of those facilities for learn- ing which are presented to us by our im- proved and ancient institutions. So that, taking two hundred millions as a gross, but perhaps not a very erroneous, estimate of the number of Christians in the world, we may S12 safely affirm, that nearly a hundred and fifty millions of them cannot read the scriptures. This looks horrible, if reading were the only means of getting instruction ; and the gloom deepens still farther, when, attempting to se- parate those who know the doctrines and precepts of Christianity by reading, from those who know them merely by oral instruc- tion, or do not know them at all, we find we can scarcely make the former amount to one in every ten of this enormous population. Nor is this all — abolish the Sabbath, and reading will not be so general as it is. What is it chiefly that urges the poor labourer to give his children education, when, with all his dili- gence and exertions, he can scarcely procure them food and clothing ? How many rise up early and retire late to rest, and sweat their brows with incessant toil, satisfying their hunger with the scanty morsel, and asking nothing but the running brook to allay their thirst, that they may have wherewith to make their children pass within the door of a school ? And how many children, catching inspiration from the bosoms which they love, or estimating their privileges by the priva- tions with which they are purchased, second at every step the efforts made for their sake, 3 SIS despising ease and amusement and idleness, so seductive to youthful minds, and cheer- fully submitting to every hardship which the acquisition of knowledge may doom them to endure ? And who, if he were to become a child again, would not say, give me the pa- rents that sent me to school, and watched over my rising years, and I shall yet bare my feet to the roughest road, and face the storms of winter in the thin and tattered garment, content if I shall not slumber for ever in the shades of ignorance, but be made capable of contemplating the riches of hea- venly grace, and the wonderful works which creation has displayed ? Why all this enthu- siasm for learning among Christians? How are they induced to make such sacrifices for its sake ? They have perhaps read, and they have often been told from the pulpit this awful truth, that there is such a thing as dying for lack of knowledge. Suppose them unable to read, and let them hear such exhortations no more — the mighty importance of education will now vanish from their eyes, and all its ad- vantages will fall a prey to indolence and in- difference. Stript of its majesty and beauty, or supplanted by the superior charms of idleness and ease, it will be left unheeded to languish, to wither and to die. 314 So far indeed is mere education from be- ing likely to preserve the Christian religion in the world, that the Christian religion seems rather necessary to preserve education. History, at least, assures us of this, that in no age or country has learning made greater progress, or maintained its vigour more un~ impaired than during the period that has elapsed since its revival in Europe with the Reformation ; and instead of exhibiting at pre- sent any symptoms of decay, it is still grow- ing up to greater strength and maturity. Distant times and heathen nations do not furnish us with any instance of above three hundred years of such brilliant and encreas- ing prosperity. If, then, learning is so inadequate to the protection of Christianity, that it rather re- quires to be protected itself, the only re- source that remains for us is family instruc- tion ; but so little reliance is to be placed on this, that it might almost be passed over without notice. For education, as is now supposed to be the case, having fallen into general neglect, and no supplies of know- ledge issuing as formerly from the pulpit, the parent would be incapable of instructing his children even if he had the will, and that 315 will would be wanting too for this reason, that he had never himself learned the im- portance and necessity of the Christian doc- trines. Thus we have good reason to apprehend that our religion would not long survive the abolition of the Sabbath ; and without the Christian religion, it does not appear that all our learning and philosophy could secure the world against relapsing into the superstitions and vices of the heathens. Such and so great are the evils that would result from the abolition, or general neglect, of this sa- cred institution. It was not for nought then, or out of mere caprice, that God had said, ** Remember the Sabbath day to keep it holy." It was not that he is pleased as a despot with the useless and ignominious prostration of his slaves, or that our humble services, with- out benefit to ourselves, could add to his fe- licity or enrich the glories of his name. It was not that he delighted in the songs of praise forced from unwilling lips, or that he had need of our sacrifices and burnt offer- ings to be continually before him. For his were the cattle on a thousand hills — his are the world and the fulness thereof — his are 316 the ministrations of attending archangels— the armies of heaven shout forth his praise. But it was that he might raise us to the beauties of holiness when we had sunk al- most to a level with the beasts that perish — that he might illuminate our understandings, which sin had blinded almost to an igno- rance of right and wrong, with a clear per- ception of our duty — that he might convert our affections from tlie things of this life, which perish with the using, to the things of another life, that shall never fade away — and that from being the slaves of Satan and the heirs of perdition, he might transform us in- to his own willing and obedient servants, and raise us to glory, honour, and immorta- lity. The Sabbath then was made for man, and not man for the Sabbath, and the as- sembling of ourselves together is not so much a duty, which we ought to perform, as a privilege after which we should aspire. Maintain, then, this sacred institution in all the strictness, with which it was original- ly observed. Allow of no change : from what- ever quarter it is to be apprehended, turn your face and the strength of your arm against it. God will reward you — posterity will bless you for your exertions. Think 317 not, however, that you shall have to act in its defence with the sword by your side. Legislative enactment, or the violence of ar- bitrary power does not threaten it with dan- ger. An instance of such madness may in- deed be found — but only one in the history of modern nations — and so far is it from af- fording a precedent to like events, that if any thing can prevent their recurrence it must be the memory of such an example. There is, however, another quarter that lours much more heavily on the destinies of the world. The unobserved progress of cus- tom forming the minds of men to the change, will often accomplish what the voice of the legislator dare not pronounce, nor the hand of the magistrate be raised to execute ; and the occasional neglect of individuals, by con- tributing to a general habit, may thus be as fatal to religious observances as any prohi- bitory mandate, issuing from the caprice or the tyranny of power. I ask you then to support this institution, not by resistance to that folly or wickedness, which would resolve to overthrow it, but to that which would al- low it to be overthrown without a resolution — not by your influence with constituted au- thorities, but with your associates, and the 318 members of your own family — not by your voice, if you should have any in the councils of the nation, but by an example that shall speak wisdom to the people of your neigh- bourhood. There is no want of pretences, if you choose to seek for them, for excusing your disregard of it, and for encroaching on the sacred rest of this holy day. An unusual pressure of ordinary duties, may deprive them of their earthly dross, and sublimate them into works of necessity, against which there is no law. Your constitution may be too delicate to be hazarded in a place of pub- lic worship, though you never discovered its weakness in the pursuit of worldly gain. Perhaps you are too well instructed already, to be benefited by new information ; or where vanity does not lead you so far, you may have a teacher too ignorant to afford it. In short, to an easy conscience, which is more regulated by worn out and degraded feelings, than by the exalted standard of the word of God, suitable excuses easily occur for every occasion, and there is positively no limit to which they may not be extended. But is it on such grounds that you are to be justified before him who judgeth not as man 319 judgeth ? Is it on grounds, which being once admitted, would leave the house of God de- solate without inhabitants, you are to be ex- cused to him who pours forth his fury on the heathen, and on the families who call not on his name ? If, while you are in a condition to attend to your ordinary employments, you are yet permitted to neglect the celebration of pub- lic worship, there is not in the wide empire of Christianity an individual who has not a just claim to the same indulgence. It is no matter whether you are rich or poor, wise or ignorant — if such conduct were excused, and being thus excused, allowed to become gene- ral, there can be no doubt but the world would soon see the sun of civilization and knowledge go down, and a dark night of heathenism gather around, with all its start- ling horrors, and degrading superstitions. Nay, the richer and the wiser you are, the greater is your influence, and the more mis- chievous your example — and the God that would encourage you with approbation or forgiveness, would not be the God whom Christians adore, but he who in the groves of Samaria taught Israel to sin — not the God who reclaimed the world from error, 320 and brought life and immortality to light by the mission of his Son, but one of those ma- lignant beings, after whom the blinded na- tions formerly went astray — not the God whose look is compassion, and whose darling attribute is mercy, but a vicegerent of the powers of darkness, to whom the most grate- ful homage is the shriek of the sufferer, and the sweetest incense the blood of the immo- lated votary. I say nothing of the great accessions to your knowledge, which you have received in the house of God, or of your acknowledged superiority in spiritual wisdom over those who seldom attend it, or are habitually ab- sent nothing of the devout and sacred feel- ings, which have been kindled in your souls, and the strength and life which have thus been communicated to your moral ener- gies nothing of the steady pursuit of inte- grity which you have thus been enabled to maintain in the roughest paths of life, or of the victories which you have achieved over temptations that might otherwise have crush- ed you in ruin. There is a reviving too of holy impressions when they were fast wearing away there is a solace which you have re- ceived in the hour of trouble and despair — 321 there are new and heavenly hopes with which you have been inspired — there is a heroism with which many a Christian has faced his last enemy — and glimpses of the crown of glory that was soon to be placed on his head — all of which might be attributed to the sacred exercises of this blessed day. But on none of these things do I mean to insist. For the devout and godly do not require to have them described, nor to be urged for their sake to a duty, which they delight to perform. And my object is rather to re- claim from error those, who would perhaps see nothing real in them beyond the glow and colour they miglit receive from the ima- gination. I am to speak to those, who do not repeat their visits too frequently to the temple of the Lord, or do not betray any over-anxiety to enter deeply and seriously into his ser- vice while they are there, and who either see little advantage in public worship, or think its place may be very well supplied by pri- vate reading, and secret or family devotions. With respect to the substitute proposed, I may tell you in addition to all 1 have said already, that it is contrary to the will of the Lord. It is his express commandment, that S22 you forsake not the assembling of yourselves together. " From one Sabbath to another shall all flesh come to worship before me, saith the Lord," and he hath also said, that " he loveth the gates of Zion more than all the dwellings of Jacob." And as to the little advantage obtained, that must be owing wholly or in a great measure to yourselves. For God has said, that wherever two or three are gathered to- gether in his name he is in the midst of them to bless them and to do them good. But if while you are present in body you are absent in mind — if while the words of wis- dom are beating at your ear you debar all en- trance, and entertain the wandering imagi- nations of every day subjects, as more wel- come visitants — or if while every other tongue is loud in the praises of God, or in implor- ing his mercy, yours alone is silent — I do not see how you can complain of the want of pro- fit any more than the servant, who sits all day idle in the fields, and at night has re- fused to him the wages of the labourer. Sup- posing even your complaint to be just — sup- posing the preacher cannot utter one word which has any pretension to being new or useful information, is that to be a reason with 3^3 so wise a man for not joining in praise and thanks to that God, who has given both the superior understanding and the opportunities of improving it, by which you have become dis- tinguished ? What monstrous ingratitude — to say nothing of the mischief of your example among those who are at no time too anxious to improve their privileges, and yet could ill brook the neglect or the loss of them. Nay, to give your allegation still greater force, sup- pose, besides, that God did not in any known or perceptible way grant what you had long and humbly bowed for at the foot of his altar suppose he were even to refuse it — have you not already received from him enough to merit the reiteration of your thanks and praise every day and hour that you have to live? But leaving direct and positive advantage to yourself out of view — admitting that your mind meets with no improvement, your prayers with no answer, your praises with no acceptance, is it nothing that you have a family or associates whom you are dragging along with you to ruin, and that as far at least as your influence extends, you are sac- rificing the interests of future generations ? Be assured such conduct cannot be allow- ed to proceed with impunity. It would be making God indifferent or inimical to the fortunes of our race. Think then of the man whom it is glorious even to the divine mercy to cut off from the land of the living and the place of hope, and you will see the condemnation of him who either by example or precept causes the Sabbaths of the Lord to be violated and his house to be forsaken. Without any other benefit whatever, is it not sufficient that you escape such condemna- tion as this ? Remember then the Sabbath day to keep it holy. Pay your vows unto the Lord in the courts of his house, praise him in the assemblies of the upright. Then shall he cause the light of his countenance to shine on you from on high, and you shall become meet to dwell with Him for ever in his temple above. Amen. PRAYER. O God ! we adore thy ever watchful pro- vidence, which hath defended and blessed us from our youth upwards even until now, and which has protectw*d us from evil and loaded us with benefits. We bless thee for the light 325 of day. We bless thee that when the shades of night fall around us, we are not dismayed; for the darkness and the light are both alike to thee, and we trust in the abundance of thy love. The obscurity in which nature is then involved, reminds us of that which sin hath cast over our souls, but the sun again chases the darkness from the sky, and we re- joice in the assurance thou hast given us that the Son of Righteousness can dispel every cloud which now darkens our minds. The state of sleep reminds us of the sleep of death, but our souls are not disquieted within us, for the morning again calls us to the duties of life, and the slumbers of the tomb shall be broken by the dawn of an eternal day. Though thou hast magnified thy mercy to- wards us by Jesus Christ, we have hardened our hearts against thy gracious oiFers, and set at nought thy counsels for our salvation. O gracious Father ! we have sinned against hea- ven and in thy sight, and are no more worthy to be called thy children. But we rejoice that thou art a merciful God. We are daily receiving from thy bountiful hand blessings, which no gratitude of ours can repay. All the allotments of thy provi- dence are intended for the happiness of thy S26 creatures, and thou bringest happiness and joy out of those things, in which we can dis- cover only misery and woe. Teach us, O God ! to be ever grateful for thy bounties, and more satisfied with all thy dispensations; and now that we confess and deplore our sins, we entreat thee, O God, to spare us and be gracious unto us. We pray that thou wouldst not only pardon, but that thou wouldst deliver us from the power of our sins, that so we may at last become partak- ers with those who inherit the promises. (Here the usual prayers for the King, &c. as in pages 42-4.) Psalm lxxxiv. v. 8 — 12. BLESSING (As in page 45.) MISCELLANEOUS DISCOURSES. 328 ON THE DECAY OF PURE RELIGION, Nehemiah xiii. 11. Why is the house of Godforsaken ? Among the affecting signs of the present day, my friends, is the decay of pure religion. This principle, so conducive to the welfare of society, and the sole foundation of the fu- ture hopes of man, is gradually and fatally losing its influence. For the reality of this decline, I need not appeal to the history of oar fathers, as the memory of many who now hear me can attest its truth. To you, my aged friends, I refer with confidence, and ask if the profession of religion be not less general and regular now than it was in the days of your youth •* Do you not remember a 329 time when the conversation and conduct of men were more regulated by pious sentiments — when it was more common for them to com- mune together on heavenly subjects — and when their outward behaviour proclaimed more respect for God and his laws ? Was not the Sabbath once more carefully and piously observed ? Would not Christians ' have blushed to avow the trifling excuses of weather, or the impious pretences of business, which we now hear urged in defence of for- saking the house of the Lord ? Would not public feeling have been outraged, and much censure incurred, by those journies on the Sabbath day, which are now undertaken for the purposes of worldly profit or amusement, and which are scarcely regarded as a breach of decency, or referred to with blame ? And what would have been thought of those care- less and abandoned multitudes who now, during divine service, frequent our streets, and crowd our houses of dissipation ? But even those who do remember the Sabbath day to keep it holy — who abstain from worldly pursuits, and attend the public ordinances of religion, have they not an air of indifference to these solemn duties un- known in former times ? Have they not lost 330 much of that submissive reverence, and of that glowing zeal, v^hich characterized the former champions of the cross, and gave in- spiration and dignity and interest to all their exercises of devotion ? Taking it then for granted, that religion has decayed, let us inquire into the causes of this distressing appearance. " Why is the house of God forsaken ?" To some it might appear a satisfactory account of the present impiety to say, that it arises from the w^ick- edness of the human heart — from the disse- mination of infidel opinions — and from the Spirit of God giving over men to a repro- bate mind. But to persons of more enlarg- ed understanding, there are also appear- ances for which it is necessary to account. How^ comes it to pass that the human mind is more depraved now, than it was in the last age? How are the principles of unbelief more widely spread ? How has the Deity been induced to withdraw the influence of his Holy Spirit ? With an humble dependence on Divine aid, it is my intention to point out a few of the principal sources of the irreligion of the present times, and I trust, my friends, that 331 the inquiry will serve to instruct and to warn you. The commerce and wealth of our country are hostile to religion. Their influence on piety is as fatal as their extent is unparal- leled. Our manufactures are numerous and flourishing, beyond example in the his- tory of mankind. Our ships waft them to every region of the earth, and return to our ports loaded with the productions of every clime. The ruling passion of our people is to share the profits of this uni- versal trade ; and all had been well, if this general appetite had operated only in con- currence with the divine law. To have been rich and to have been virtuous, would then have been the same. But there are nearer roads to wealth than the paths of integrity. Secret and dishonest artifice frequently ob- tains early in life, what open and virtuous industry may scarcely receive at its close — cunning and power steal away the possessions of integrity and weakness — and too many, alas ! fall from their steadfastness to prac- tise these arts of injustice and oppression. By men, thus habitually unfair in their deal- ings, the house of God — except in a few cases of lamentable hypocrisy — is forsaken, 332 for there, every act of devotion is to them a task — and every exhortation a reproof. There are many, indeed, who abhor every unjust way of increasing their gains, yet who, in the language of scripture, " make haste to be rich." Gold is the only object they deem worth attaining. It dazzles their eyes — it captivates their hearts. It is their sole pur- suit by day — their sole meditation by night. The love of wisdom and the emotions of piety give place in their minds to the calcu- lations of avarice. They view the return of the Sabbath day as an unseasonable inter- ruption of labour — absent themselves from the house of God — and spend the hours, de- voted by others to social w^orship, in devising plans for the future increase of their trea- sures. Nor is the actual possession of w^ealth less hostile than the pursuit of it to the profes- sion of religion. " A rich man," says our Saviour, " shall hardly enter into the king- dom of heaven." His attention is directed to the care or expenditure of his earthly trea- sures ; and the unseen treasures of heaven are not in all his thoughts. His delight is to fare sumptuously every day, while his un- derstanding is gradually enfeebled, and his 333 passions debased — or to count his heaps, while the god of this world takes entire pos- session of his heart, and he is unmindful of the God who made, protects, and enriches him. He is a stranger to those sentiments, which induce men to resort to the house of the Lord. Crowned with abundance, he feels no gratitude — a stranger to want, he implores no blessing — puffed up with the conceit that he is already wise, he despises instruction. If on a few rare occasions he does visit the tem- ple, his whole deportment bespeaks a being descending from his dignity. These looks but ill become one, who in the sight of hea- ven is wretched, and miserable, and poor, and blind, and naked. But the pernicious influence of wealth up- on religion is not confined to those, who pur- sue, or possess it. By far the greater num- ber of our people are doomed to poverty. Inferiority of condition, however, is not their only misfortune — for they have imbibed an undistinguishing reverence for grandeur, and can discover no defect where there is afflu- ence. This leads them to follow the ex- ample of the rich with blind submission — to look upon their defects as honourable dis- tinctions — and to desert along with them the 334 temples of the Lord as places of mean and vulgar resort. Though what I have now stated, my friends, be the common effect of wealth up- on the great mass of our population, yet, with pleasure, I confess, that it has not yet seduced all from proclaiming in his holy temple their allegiance to their Maker. There are still some, who amidst the labours of pur- suit, and the joys of possession, remember their obligations to the divine goodness — who delight to pay their vows unto the Lord be- fore all his people — and to whose illustrious example, by the blessing of heaven, we are much indebted for that portion of religion which is still professed in the house of God. The present security of our religious esta- blishments is a second cause why the house of God is forsaken. It is singular that men become gradually insensible to every bless- ing of their condition when left in the un- disturbed enjoyment of it, and awake to a sense of its full value, only when there is the hazard of its being circumscribed or lost. When is it that wealth appears most valu- able to the possessor ? Not when he triumphs in the idea of its security, and looks forward to continued possession ; but when the cloud SS5 of adversity darkens around him, threaten- ing deprivation and want. When is it that our friends are dearest to our hearts ? Not when near us or in the enjoyment of health, but when distance separates them from our embrace, or death is about to tear them from us for ever. When is it that the patriot is ahve to the full dignity and happiness of freedom ? Not when his country enjoys it in peace, but at that alarming moment when the public interests are endangered by the machinations of the traitor, or the power of the tyrant. This singular fact is remarkably striking in the case of the greatest of all blessings, namely, religion itself. The history of our holy faith presents us at one period with a series of bloody persecutions, producing an increase of numbers and of zeal, and at ano- ther, with unlimited toleration, no less pro- ductive of apostacy and indifference. When the sword was unsheathed, or the faggots blazed, or the wild beasts stood ready to de- vour, then the Christian martyrs held fast the profession of their faith without waver- ing. Animated by the glorious hope set be- fore them, they dared all the cruelties of blind intolerance, and met undaunted every 336 form of death. The blood, too, which flow- ed from their wounds, was the cause of bring- ing many sons unto God. But when the in- struments of death were laid aside, and in- dulgence extended to the church, the zeal of the faithful was gradually relaxed — they mixed unheeded with the mass of society, going one to his farm, and another to his merchandise, and exhibited no longer that example of fidelity to their master, which the divine grace had rendered instrumental in turning others from the error of their ways to serve the living God. In our own country, my friends, when the Pagan gave place to the Christian worship, our rude forefathers embraced a mysterious and bloody creed, and slumbered through many ages of darkness and superstition. When by the revival of letters, and the pro- gress of knowledge, the human mind began to discover the pure religion of the gospel, through the mists in which the ignorance and ferocity of former times had involved it, the policy of statesmen and the bigotry of priests attempted to arrest the progress of liberal opinion, by persecuting unto death all who renounced the established faith. But power and priestcraft in vain broke up- 337 on the wheel and burned at the stake. Thou- sands perished by their bloody decree ; but new converts arose on every hand equally persuaded of the truth, and equally resolved to die in its defence. The Sun of Righteous- ness burst from the clouds, which had so long obscured him, and our fathers saw his glory and walked in his light. His rays shed knowledge on the understanding and charity on the heart. Our rulers granted a univer- sal toleration to the enlightened wishes of the people ; and the ministers of the altar, instead of thundering the curses of bigotry, taught the lessons of love. ' At that memorable era men felt the full importance of the blessing of true religion. At first, they retired from their persecutors to the cave and the heath to learn its bless- ed revelations, and to pledge their lives for its support ; and, at last, when their growing numbers and matchless intrepidity opened the temples to its ministrations, they repair- ed thither to express their gratitude and joy. But from that period till the present, this exultation in a purer faith has been gradual- ly decreasing — the security of our religion has produced an indifference to its blessings — the house of God, which the ardour and 338 gratitude of our fathers led them to frequent, is forsaken by their careless and ungrateful children — and perhaps nothing will prevail on men to fill its courts, but the attempt of some infidel or superstitious power to level it with the dust, or to pollute it with an im- pure service. Our places and modes of worship form another cause why the house of God is for- saken. Public worship is performed in tem- ples, for the most part mean, and with a sim- plicity presenting nothing to strike the senses of the people. There is, indeed, no value in a service of outward forms — " God is a spi- rit, and they that worship him must worship him in spirit and in truth." But when the feelings of devotion are weak, exter- nal objects have considerable influence on religious profession ; and we may always form an estimate of the respect of a coun- try for religion from the state of its sa- cred buildings — these being always splendid or mean in proportion as men are devout or irreligious. The grandeur of such structures flows from regard to the worship of God, and tends to promote it. Our services, however, it must be confessed, are generally perform- ed in places little attractive. Our fathers 339 lived in habitations of great simplicity, but they erected magnificent temples — we " live in our ceiled houses, while the house of God lies waste." In many corners of our land the temples of God are desolate. In others it is difficult to get them built or repaired even in the coarsest and cheapest manner. This is at once a proof and a cause of our impiety. Do not many of the people con- clude that the services of the house of God are of small importance, when they see the wealthy, who are reputed wise, so averse to the erecting or repairing of it ? And do they not forsake it as a place where they may in- jure their health, but can receive little or no spiritual benefit ? But our modes, no less than our places, of worship, I am sorry to add, are hostile to the profession of religion. It is at once a proof of the ignorance and wickedness of mankind, that the plain and practical way in which re- ligion is now taught by our church, is the cause why many of our people forsake the house of God. They have little regard for lessons calculated to enlighten their under- standing and improve their hearts. They prefer mysterious doctrines and abstruse dis- courses — a mode of addressing them too fre- 340 quent in the last age, but generally laid aside in the present — for plain and practical instruction, and in consequence of which, little to the credit of human nature, our teachers have lost much of their influence over the people. It is deeply to be lament- ed that the lessons of the gospel, unadorned with pomp and unmixed with superstition, do not excite a deeper interest in the minds of men. When we review the history of our faith, we find that this was also the case in many other countries, and that the genuine religion of Jesus could not be embraced till something human was mixed with it to suit the notions of the ignorant and the vicious. This gave occasion to the absurdities of Popery, and to all the inventions of men in the worship of God. In our reformed and enlightened church, there is, I am persuaded, less of man's inven- tion than is to be found in any other : how much then is it to be regretted that this should cause dislike to it in the minds of our people ? The doctrines of the gospel are grand and interesting — communicating sub- lime instruction and inculcating the purest morality. But if this morality be explained — if the vices so often condemned by Christ 341 and his apostles be exposed — if it be shown that impiety, injustice, falsehood, revenge, and intemperance, are inconsistent with the Christian character — if devotion, justice, truth, forgiveness and self-denial be enjoined, the people listen with carelessness or disgust. They leave the house of God dissatisfied with admonitions so adverse to their habits and inclinations, and forsake a place where they are constantly reminded of duties, which they are unwilling to discharge. I have now pointed out, my friends, a few of the principal causes why the house of God is forsaken. The commerce and wealth of our country, the security of our religious es- tablishments, together with our places and modes of worship, are all, we have seen, hos- tile to the profession of religion. Would to God it were as easy to find a remedy for these evils, as to point them out. When the nature and causes of the evil have been as- certained, the cure in other cases is generally to be effected without difficulty. But I much fear that before religion can be professed with the warmth and regularity which it merits, there must be a great change in the hearts of men, and still as great an alteration in the outward state of things — an alteration 342 neither expected, nor, I am afraid, much de- sired. But though the evil cannot be entirely removed, its symptoms may be relieved and its progress retarded. If you, my friends, would resist the influence of so many causes of irreligion, you must endeavour to " live by faith and not by sight." If you would op- pose their powerful contagion and fallacious charms, you must live in the habitual con- viction of all the terrors and glories of the invisible world. " This is that victory that overcometh the world, even our faith, and who is he that overcometh the world but he that believeth that Jesus is the Son of God?" The air which you breathe and the people with whom you associate are all infectious, and you can never withstand their pernicious influence but by the power of faith — that faith which " esteems the reproach of Christ greater riches than the treasures of Egypt, and which has respect unto the recompense of the reward." Could I prevail on you to set apart stated seasons for reading the sacred scriptures, I am persuaded that this exercise would mend your hearts and improve your conduct, and thus prepare you for taking more pleasure in 343 frequenting the house of God, and for profit- ing by the services that are there performed and the instructions that are there delivered. To conclude, let me exhort you to address your prayers to the throne of grace, that God may pour down his spirit to check the pro- gress of irreligion and revive his w^ork, in those days v^^hen the love of many has waxed cold. And " now unto him that is able to keep us from falling, and to present us faultless before the presence of his glory with exceed- ing joy — to the only wise God our Saviour, be glory, and majesty, dominion, and power, now and ever. Amen." 344 II. ON HEARING THE WORD. Luke viii. 18. " Take heed, therefore, how ye hear."" It is a common and well founded complaint of the teachers of the gospel, that their hear- ers do not reap all the benefit, which might be expected from their discourses. The word, which they are commissioned to declare, is " profitable for doctrine, for reproof, for cor- rection, and for instruction in righteousness, making the man of God perfect, thoroughly furnished unto all good works." Yet there are just grounds to lament that few listen to it with those dispositions, which are neces- sary, on their part, to the production of these blessed effects. The good seed is sow n with a compassion worthy of infinite love, and with an abundance adequate to the wants of the whole family of man; yet, through the fault of 345 those for whose benefit it is so profusely scat- tered, much of it " falls by the way side, much upon rocks and among thorns, and lit- tle of it on that good ground which brings forth fruit." The imperfection of those, who preach the gospel themselves, has been suggested as the cause why their discourses produce not all the effect which could be wished. This im- perfection, it is impossible to conceal, and it would be false to deny. We indeed possess not the high and holy qualifications of Christ and his apostles. We neither speak like them, nor live like them. We have no supernatur- al endowments — we can confirm no truth by an immediate sign from heaven — we can re- commend no precept by appealing to the fi- delity with which we obey it. The best gift- ed of us all are utterly unworthy to minister at the altar of truth and purity, and to com- municate to guilty mortals the message of mercy from heaven. But, though the ministers of religion can- not be acquitted of some share of blame for the unfruitfulness of their preaching, it is not principally to be laid to their charge — Jesus himself, the power of God and the wis- 346 dom of God — who suspended at pleasure the laws of nature, and spake as never man spake — in whose mouth there was no guile, and who went about continually doing good — even this divine and perfect teacher often failed to per- suade his hearers, and to communicate to them the deep and heart-felt conviction of the truths which he revealed. His apostles, who spake " with demonstration of the spirit and of power," and whose characters were adorned with all those christian graces, which they enjoined, — they too were often unsuccessful in propagating the gospel. Their word was frequently indeed received with gladness but frequently also it was opposed by per- verse gainsayers. Even on the same occasion and to the same audience, it had a different influence on the hearers — " some," as we read, " believing the things which were spoken, and some believing not." It is evident, then, that to render the preaching of the word effec- tual, more depends on the disposition of the hearers than on the qualifications of the teachers. There is not a greater difference between crops sown on well cultivated ground, and those on a neglected soil, than between the different effects of the same discourse on 347 attentive, humble, and devout persons, and upon the profane, the proud, and the careless. And since, according to the terms of accept- ance declared in the gospel, you, my friends, can have no hope of future happiness, but upon the condition of your obedience to the will of God ; and since your doing his will must, in a great degree, depend on the man- ner in which you hear it, I cannot better en- gage your attention, than by offering to you such directions as, if duly observed, may en- able you so to hear the word of God, that it may bring forth in you the fruits of holiness. Let me exhort you, in the first place, to hear the Word with attention. Without this essential qualification your presence in the temple is vain, and our preaching also is vain. Without it, a voice from heaven, announcing the will of the Eternal, would produce as little effect on your understandings and hearts as " a sounding brass or a tinkling cymbal." But the want of it is impious as well as vain. It is the grossest insult which can be offered to God, to sit inattentive in his house while his servant is declaring all the glories of his nature, and all the wonders of his doing — his spotless hohness, his unerr- 348 ing wisdom, his tender mercy — his gracious purposes in behalf of good men, his terrible designs against the workers of iniquity. Yet notwithstanding the folly and the guilt of inattention, it is practised by too many amongst us. If you observe them in church you may mark in their appearance a care- lessness as if they had no interest in what was said — a languor arising from being Aveary of the service — a lightness attracted by every movement but those of the preacher, and by every sound that comes not from the pulpit. When you retire from the temple, question them regarding the discourse^ — many of them will scarcely be able to repeat the text, and more will be wholly ignorant of its illustra- tion. No truth has been impressed on their understanding, no admonition has awakened their conscience, no threatening has induced them to repent, no promise has warmed their hearts with gratitude, no offer of mercy has been accepted. The Sun of Righteousness was shining in the firmament, but they saw not his light — eternal life was offered to them, but they remained dead in trespasses and sins. Is the conduct of such men, my brethren, 349 worthy of rational and immortal beings ? Had they no powers but such as fitted them for the business and amusements of the earth — had they no inheritance but this world, and no duration but the fleeting moment of life, then their inattention to the counsels of omniscience, the glories of heaven, and the wonders of eternity, might unquestionably be excused. But, endowed as they are with faculties which fit them for knowing and serving God, heirs of heaven and formed for immortality, how degrading is it to their nature to shut their ears against all those glorious truths, which are calculated to exalt and adorn it, to disregard our rea- sonings of righteousness, temj)erance, and a judgment to come — to be careless alike of all that is revealed of God their Maker, Christ their Saviour, and heaven their proper and everlasting portion ? Let me exhort you, my friends, to beware of imitating their ir- reverent and fatal example, and when you as- semble in the house of God, study always to hear his word with attention. Let me exhort you, in the second place, to hear the word with humble and candid minds — humble in respect of him whose word it is, and candid towards those who preach it. 350 There are some men, who think so highly of their own reason, and so meanly of infinite wisdom, that they will admit nothing on the authority of God which man cannot demon- strate. They are too wise to believe any doctrines, which they cannot wholly compre- hend, and too proud to obey any precepts, all the reasons of which they do not wholly dis- cern. Far be it from me to recommend a blind faith in the doctrines, and an implicit obedience to the precepts of your teachers. " To the law and to the testimony" — to the written word of God we appeal as the stand- ard of our doctrines, and if our preaching be not conformable to it, not only disregard but reject it. But while we deliver to you that " form of sound words" which we have re- ceived from our Lord and his apostles — while we inculcate no doctrines and enjoin no precepts but what we can show to be re- vealed and commanded in the holy scrip- tures, — then, though some of these doctrines be above your comprehension — though you be unable to penetrate into all the reasons of some precepts, yet take heed that ye with- hold not your assent and obedience, lest ye be found to exalt yourselves against God, and to oppose your weak and imperfect rea- 351 son to him " in whom all the treasures of wisdom and knowledge are hid." And, as you ought to receive the word of God with all humility, so should you hear the preachers of it with all candour. There is no disposition more necessary than this for profiting by sermons, and unfortunately, it is but too little felt. Many seem to look on a discourse as only a subject for criticism, and lay hold of detached thoughts and phrases, of deficiencies of voice, and peculiarities of man- ner for the purposes of animadversion. They disregard all that is good and useful to exag- gerate real or imaginary faults ; and it may be observed that those who are themselves most deficient in talents and character, de- light most in this unfair treatment of their teachers. Assuredly, my friends, there are strong motives of decency and candour to prevent you from this perversion of the preaching of the word. Assuredly, too, it is for your own advantage to attend more to what is good in a discourse, than to it faults, and to take more pleasure in pointing it out to others. Let me persuade you that it is your own best interest to pay a candid at- tention to all the appointed preachers of the word even to those who possess not great 352 talents and accomplishments. " Out of the mouths of babes and sucklings God ordaineth strength." Though they " speak not with the enticing words of man's wisdom — though they be weak and contemptible in speech," yet hear them with favour for the sake of that word which they preach. Suffer not yourselves to despise the ministers of Christ, lest you incur the guilt of despising him who sent them. A third and most essential qualification for hearing the word aright, is a sincere and ho- nest intention of practising the duties en- joined. I call this resolution of doing the will of God an essential qualification for hear- ing it aright ; because, without this, all other qualifications will be vain. Our preaching and your hearing will be equally unimport- ant, unless you resolve to observe the instruc- tions you hear, and carry your resolutions in- to practice. In vain do the mild showers of the spring descend — in vain does the genial sun of summer arise, if the husbandman allow pernicious weeds to overspread his fields and defeat the hopes of his harvest. No less in vain is the preaching of the word — with no more advantage will you attend to it, if, after you have heard it, you again suffer the sin- 353 ful cares and pleasures of life to check its in- fluence on your hearts and conduct. Remem- ber always, I beseech you, the declaration of our blessed Saviour in the conclusion of his sermon on the mount. " Whosoever heareth these sayings of mine, and doeth them, I will liken him to a wise man who built his house upon a rock, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened to a foolish man who built his house upon the sand, and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it." Great indeed, and beyond description terrible will be the fall of all those " who heard and knew their Master's will," yet contradicted it in their lives and conversation. Not their having said. Lord, Lord, in the temple not their punctual attendance on the worship of God — and their regular discharge of the outward ordinances of religion, shall avail them any thing in that awful day, when the fate of our whole race shall be finally deter- 2 A 354 mined, unless their conduct has correspond- ed with their knowledge and profession. They, who offend through ignorance, which is to be pitied if not wilful and in their power to remove, may hope to escape " with few stripes, but they who know their Lord's will, and prepare not themselves, neither do according to his will, shall be beaten with many stripes." How equitable is the deci- sion of divine justice ! How like unto the standard w^hich we employ in regard to each other ! The faults of a servant — the errors of a child — the imperfections of a friend — these are easily overlooked and forgotten. But what parent, or what master will be sa- tisfied with his son or his servant's h-earing his commands, if that son or that servant show his disregard of them by a frequent and habitual disobedience ? Or what friend is there among us who will be satisfied with large promises and fair professions, if he find by the only sure proof — the proof of deeds — that all his kindness is undervalued and his attachment unreturned ? " With the measure, with which you mete, then, it shall be measured to you again." — Keceive, there- fore, with humility and meekness the " in- grafted word which is able to save your souls." 355 But above all, take care to be " doers of the word, and not hearers only, deceiving your ownselves." Deceiving yourselves, indeed — . yourselves alone ! God, you can never deceive. " Neither will he be mocked, but will render to every man not according to his hearing but his works. He that soweth to the flesh, shall of the flesh reap corruption, and he that sow- eth to the spirit, shall of the spirit reap life everlasting." In the last place, let me exhort you to add to your other qualifications sincere and fer- vent prayers for those assistances of the Holy Spirit, without which your hearing of the word will be unprofitable. Deeply con- vinced that of yourselves you can do no good thing — that your sufficiency is of God — and that it is he who worketh in you both to will and to do of his good pleasure, be earnest in your intercessions at his throne for grace to help you both to understand, and to do, his will. Though the brightest genius atid the happiest improvement of it should com- bine to form and complete the preacher— though he could speak with the tongue of men and of angels — though Paul sl^ould plant and Apollos water — no fruits of righteous* ness could crown their labours unless God 356 gave the increase. To Him, therefore, the Giver of every good gift, address your de- vout petitions, that he would so open your eyes that you may behold wondrous things out of his law — that he would cleanse your hearts from all hypocrisy, pride, and self- conceit — from all inordinate desires and im- moderate cares, and whatsoever may hinder the growth of the heavenly seed of his word — that you may receive it into honest and good hearts — and that you may bring forth much fruit, some thirty, some fifty and some even an hundred fold. Finally, my brethren, pray also for us. When you ask of your heavenly Father know- ledge to discern, and strength to obey his will, pray also that he would enable us to hold fast the form of sound words — that we may reprove, rebuke,^ exhort with all long suffering and doctrine — that we may study to show ourselves approved unto God, work- men that need not to be ashamed, rightly divid- ing the word of truth — that we neglect not the gift that is in us, but give attendance to reading, to exhortation to doctrine — and that by watching in all things, and taking heed unto our ministry we may both save our- selves and those who hear us. 357 If you consider these things, my friends, and do them, without doubt, great is your reward. They will cheer you amidst all the toils and trials of your pilgrimage, with a peace which the world can neither give nor take away ; and when you arrive at the verge of life, you shall be able to exclaim with tri- umph, " the hour of our departure is at hand, we have fought a good fight, we have finish- ed our course, we have kept the faith, hence- forth there is laid up for us a crown of right- eousness which the Lord, the righteous Judge, will give us on that day." Amen. 358 III. ON SEARCHING THE SCRIPTURES. John v. 39. Semeh the Script^ires. In an age so generally devoted to reading as the present, the pious are struck at the marked indifference and infrequency with which the Bible is perused. I am far from asserting that it is generally and entirely laid aside, but I do assert, that it is not read with that respect and frequency to which it is entitled by the fidelity of its historical re- cords — the sublimity of its doctrines — the purity of its precepts — by its cheering pro- mises to the good, and its terrible denuncia- tions against the wicked. Little of the time, which we can spare from the necessary pur- suits of our worldy calling, do we employ in examining the sacred volume, compared with 359 what we spend in the idlest occupations, and in tlie most frivolous amusements. Those hours that we do employ in reading, are more willingly devoted to books of an insignificant or of a pernicious tendency, than to the word of God. What numbers are there, who can scarcely name the period, when, even on the Sabbath, they looked into it with the humble and serious intention of improving their minds ! Even of those who think of religion in earnest, there are many who ap- ply chiefly to other books for instruction, and study the works of fallible men, more than the revelation of the infallible God. In addressing you at present, my friends, it is my intention, in the first place, to state to you some of the causes of the present ne- glect of the scriptures ; in the second place, to show that, notwithstanding this neglect, it is your bounden duty to search them ; and in the third place, to give you a few direc- tions for discharging this duty with advan- tage. I. In the Jirst ])\3Lce, then, I am to state to you some of the causes of the present ne- glect of the scriptures. One cause of this crime, as of all others, is doubtless that ori- .■360 ginal corruption of our nature, which renders us averse to every thing that is good, and to which having added many evil habits, we suffer our corrupt inclinations to restrain us from the perusal of those pages, which, we know, would remind us of the duty of re- forming our hearts and conduct, and thus prevent us from living at ease in our sins. Another cause may be discerned in the education of our youth. We communicate to children our own taste for light and amus- ing books, in preference to those which are grave and instructive, — and though the Bible be at times in their hands, the perusal of it appears a task, in consequence of their hav- ing imbibed too strong a relish for works of a more frivolous cast. They remain in a great measure unacquainted with the history, the doctrines, and the language of the sacred writings — and learn, as they grow up, to de- spise them with the infidel — to oppose them with the profane — to laugh at them with the scornful. The unlimited freedom, which we all en- joy, of reading the scriptures at pleasure, tends also to make us underrate the privi- lege. This blessing, like every other, is over- looked in proportion as it is unbounded and 361 j^ecure. When our fathers emancipated them- selves from the spiritual bondage imposed on them by a bigoted and selfish church, they displayed uncommon eagerness in searching the scriptures, and regarded them with trans- port as the charter of their Christian liberty. But as we, their descendants, have not, like them, known the want — so we have not ex- perienced like them, the full value of the word of God, and devoted ourselves to the same habitual and grateful perusal of it. Were an attempt made to circumscribe or suspend altogether our right of perusing the Bible, tlien we would become sensible of our present inestimable privilege. The danger of a " famine of the words of the Lord," to use the language of the prophet, would in- duce us to hunger and thirst after it with in- satiable desire. Of the effect of this spiritu- al famine, we have a most interesting exam- ple in the book of Nehemiah. During the long captivity, in which the Jews were held by the kings of Babylon, they had been de- prived of reading and of hearing the word of God, in consequence, together with their other sins, of having formerly neglected it. When Nehemiah was sent back with permis- sion to rebuild Jerusalem, the book of the 362 law was brought out with great reverence and delight, and read in the ears of all the people. " And Ezra, the scribe, stood upon a pulpit of wood which they had made for the purpose. And Ezra opened the book in the sight of all the people, and when he opened it all the people stood up. And Ezra blessed the Lord the great God — and all the people answered, amen, amen, — with lifting up their hands, and they bowed their heads and worshipped the Lord with their faces to the ground. And Ezra read the book of the law from the morning until mid-day, before the men and the women, and those that could understand. And all the people wept when they heard the words of the law." How striking is the contrast between the de- light, which could thus melt the Jews into tears on hearing the word of God after a long famine, and their former in vlifFerencCj or the indifference of the present times, amidst the greatest abundance. Some men excuse themselves for neglect- ing the Bible on account of the controversies to which it has given rise — thus ascribing to it what has chiefly arisen from the ignorance and passions of men. They allege that a book written by the direction of God for in- 363 ^tructing mankind should be a plain system of belief and practice, about which there could be no dispute. They do not remem- ber that the whole system of nature and the whole conduct of Providence in other mat- ters, as well as in revelation, are quite differ- ent from what they might agree in consider- ing the best — that their notions are not the measure of the proceedings of God in any of his dispensations — that they ought humbly to acquiesce in whatever he hath done for their improvement, without considering them- selves as judges of what he ought to do — and that whatever difference of opinion may ex- ist among men respecting the gospel, it is their duty to peruse it with candour and do- cility — to give all diligence to understand its truths aright — to treasure them up in their hearts, and to practise them hi their lives. The controversies about the Bible have often been unnecessary, and, on such occa- sions, always hurtful. Even when proper subjects of dispute presented themselves, the ignorance, the prejudices, or the vices of those who discussed them, too frequently led them to ascribe to the Bible whatever absurdities started up in their own imagination. But whether the controversies were proper or 364 not, many have at all times been induced by them to consider the sacred volume in no other light than as furnishing matter for dis- pute, and to neglect a book which to them ap- peared of a fruitless, if not, of a dangerous, tendency. These various causes, my friends, co-oper- ating in our days w^ith a higher degree than ever v\^as known of that pride of intellect, which despises the doctrines of revelation as irrational, and with that insatiable desire for self-indulgence of every kind, which renders its precepts and threatenings insupportable, have produced an absolute scorn of it in great numbers, and a strange indifference towards it in almost all. So that now mere fashion is deemed sufficient to justify, and even re- quire, a total silence regarding this impor- tant book, or if it be mentioned, an avowed neglect of it, without spending a moment in the disagreeable examination what claims it has to urge for being studied as the law of our lives. II. But notwithstanding this general ne- glect of the scriptures, I proceed now, my friends, in the second place, to show, that it is your bounden duty to search them. This 365 duty is expressly commanded by God, Every manifestation, indeed, of his will implies in its very nature a command to hearken to it with our deepest attention, and his words could be written down for no other end than that all men might peruse them frequently, and bear them always in mind. But that none might pretend ignorance of his purpose, he hath declared it expressly. Moses charges the Israelites, " Behold, I have taught you statutes and judgments, even as the Lord my God commanded me — take heed to thyself and keep thy soul diligently, lest thou forget them and they depart from thy heart ; but teach them, thy sons and thy sons sons, that they may learn to fear him all the days that they shall live upon the earth, and that they may teach their children." God himself charges them, " Lay up these my words in your heart and in your soul, and teach them your children, that your days may be multi- plied and the days of your children." He charges Joshua in particular, " This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do ac- cording to all that is written therein, for then shalt thou make thy way prosperous, and 366 thou shalt then have good success." The first psahn saith the same of every pious man. " His delight is in the law of the Lord, and in his law will he exercise himself day and night, and whatsoever he doth it shall prosper." Such were the commands of God to read the Old Testament, nor can we question that the New deserves equal attention " The gospels were written that men might believe, and believing have life." Of the epistles v/e may judge by the care which St. Paul took to have his communicated and spread. He in- scribes his first to the Corinthians, and not to them only, but " to all that in every place call upon the name of Jesus Christ our Lord." He requires the Colossians, when that which he addressed them is " read amongst them, to cause that it be read also in the church of the Laodiceans." He charges the Thessalonians, " by the Lord," in the first epistle which they had from him, that " it be read unto all the holy brethren." And St. John, in the beginning of the Re- velation, takes care to say, " Blessed is he that readeth, and they that hear the words of this prophecy." These excellent and inspired men could 367 not mean that the Christians of that genera- tion only were bound to read their writings. They knew that following generations would have the same or greater need in proportion to their distance. For more than three cen- turies the disciples of Jesus principally em- ployed their thoughts on the sacred books, carried them in their bosoms — parted with life rather than with them — and such as through fear delivered them to their perse- cutors to be destroyed, were censured by the authority of the church and branded with the name of traitors — a name so hateful among Christians that they have ever since employed it in designating all who have be- trayed their friends or plotted the ruin of their country. Be assured, Christians, that it is your duty to imitate these good men of old in obeying the divine command to search the scriptures, and be assured also, that like them you will certainly receive all the bless- ings, which God hath promised to those, who do so faithfully. These blessings, as I would now impress upon you, afford additional proof that it is your duty to search the scriptures. By na- ture you are ignorant and require instruc- tion — prone to evil and in need of restraint. 368 Whether passing your days in solitude or in the enjoyment of the best advantages of so* ciety, still you want what may be profitable for doctrine and for reproof. Many truths and many precepts of righteousness of the utmost importance to your present and future welfare^ you either cannot discover at all or but imperfectly — many which are within our reach not even the wiser, much less the great- er part of mankind, have in fact known, and those which hardly any could fail to perceive, all have more or less failed to regard. Now the Bible contains accounts of com- munications made to mankind for their im- provement in knowledge and virtue, princi- pally through Moses and the prophets, Jesus Christ and his disciples. It begins with the ground work of natural religion — the crea- tion of the universe by one holy, and good, and wise Being. It proceeds to the origin of the patriarchal, Jewish, and Christian faith — the introduction of sin by the fall of our first parents. It goes on to that amazing punish- ment of guilt, the universal deluge, proved to be as certain as it was wonderful, by the remaining traces of it throughout the globe. It then narrates the second peopling of the earth, the relapse of mankind into wicked- ness — the choice of one family to preserve the knowledge of God and to be a " light shining in a dark place." It lays before us the laws given to this people — recounts their history chiefly with regard to their moral and religious behaviour, and dwells on the charac- ters and actions of their most remarkable per- sons. It supplies us with admirable patterns and precepts of genuine piety in the psalms, most admirable instructions for the prudent conduct of life in the book of Proverbs — for bearing afflictions in that of Job — ^for think- ing justly of wealth, honour, and pleasure in Ecclesiastes. In the prophetic books it gives us the sublimest ideas of God — of our duties towards him — the most affecting denunciar- tions of that public and private misery which will ever attend sin, whether veiled in hypo- crisy or displayed in profaneness. And with all these things it unfolds a series of predic- tions extending from the beginning of the Old Testament unto the end, concerning the appearance of a divine power on earth for the recovery of fallen man — the revival and pro- pagation of true religion throughout the world. The books of the New Testament open to us the execution of this great design. The 2b 370 gospels record his supernatural birth — his unspotted life — his gracious miracles — his sublime instructions — " his dying for our offences, and rising again for our justifica- tion" — his mission of fit persons to teach all nations — his ascension into heaven, and sit- ting at the right hand of God till he shall come to judge the quick and the dead. The Acts of the Apostles relate the wonderful success of their preaching, and the founda- tion of the Christian church. Their Epistles contain many admirable directions for men of all conditions in life — and the Revelation concludes with foretelling the state of our holy faith till the final consummation of all things. Can there be a grander, a more comprehen- sive, a more useful scheme of instruction than this ? And is it not the duty of every igno- rant and sinful pilgrim of the dust habitual- ly and carefully to peruse the book, which contains it ? Is it not your duty, my friends, to search the scriptures, which are thus so admirably calculated for enlightening your minds with the knowledge of the most im- portant truths, for improving your hearts by the most perfect precepts and patterns of vir- tue — and consequently for promoting your happiness in time and in eternity. S7I That it is your duty to search the scrip-' tures will appear still farther, if you reflect on the evils, which must arise from the ne- glect of them. It is evident that, as they are the source of your religious knowledge, if you fail to read them, you shall be liable to uncer- tainty and error, even in points of the greatest importance. Thence arose the false doctrine of the Sadducees, to whom our Saviour says, " Ye do err, not knowing the scriptures." Tt is also evident, that without an acquaint- ance with them the danger in regard to prac- tice will also be great. Neglect of them must induce a neglect of their author. How can you be at ease in not looking into a book, which God hath appointed to be written for your use, but by thinking as seldom and as meanly of him as you can ? Again, the scriptures place before you the most affecting descriptions and proofs of the holiness and justice, the wisdom and power, the goodness and mercy, the continual pre- sence and never-ceasing agency of Him, who is the Creator, the Benefactor, the King, and the judge of all. They make known to us the inexpressible condescension and love of your Redeemer, the perfect reasonableness and purity of his law, the need and means 372 of obtaining the sanctifying influences of the blessed spirit — the infinite importance of preparing for your unchangeable state. If, then, for want of attending to the scrip- tures, the impressions of these objects wear out of your minds, as they must, all the se- riousness which they are fitted to produce will wear out of them at the same time — spi- ritual and eternal things, will be less and less in your thoughts, till at last you shall live and act as " without God in the world." Perhaps some of you suppose that read- ing other religious books, which are shorter and clearer than the Bible, may supply the omission of reading it. If this plea arise from your being weary of the Bible, you will not long continue to peruse good books ; or if it be sincere, I must assure you that other books have not, and cannot have that authority for what they afiirm, for what they enjoin, for what they promise, for what they threaten, which is possessed by the word of God. Combined with it, however, human compositions are useful, but, when separated, they are prejudicial in the ex- treme. What was the consequence in former times, when men were prevented from read- ing the scriptures ? You all know that the 373 truths of revelation were turned into fables, they forsook the fountain of living waters, and " hewed them out broken cisterns that held no water." What is the cause of the great religious differences, which prevail among us at present ? They arise, not from the careful perusal of the whole Bible, but from the mangled commentaries on de- tached passages of it by weak, designing, or wicked men. But were you even to select from pious teachers what was right only, there is an inexpressible energy in scripture, which is not in them. Its convictions are stronger, its expostulations more penetrating — its consolations more authentic — its de- nunciations more awful. " The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the di- viding asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Ano- ther evil consequence of not reading the ori- ginal charter of your faith is, that you will be ignorant of the genuine language of reli- gion. You will cavil at the phrases of scrip- ture, not knowing them to be such ; when you meet with them detached, and ignorant of those, with which they stand connected in S74 the sacred volume, you will probably misun- derstand them and receive injury ; and when you listen to the instructions delivered from this place, you will be incapable of judging of the proofs of our doctrine which we ad- duce from the Bible, and of the conformity of our discourses to the word of God. It is not our desire, my friends, to impose on your ignorance, but to appeal to your knowledge. We wish — we entreat you to imitate the Be- reans so justly commended in the Acts of the Apostles, "in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." I shall resume the subject in another discourse. In the meantime, consider these things ; and may the consideration be at- tended with the blessing of Almighty God. Amen. 375 IV. ON SEARCHING THE SCRIPTURES. John v. 39. Search the Scriptures. On a former occasion, my friends, I directed your attention to these words. I introduced the subject by pointing out the indifference and infrequency with which the Bible is at present perused, notwithstanding its claims to habitual and careful attention. I then proposed, 1st, to lay before you some of the causes of this neglect of the scriptures ; 2dly, to show you that it is your bounden duty to search them ; and, Sdly, to give you a few directions for discharging this duty with ad- vantage. In discussing the first division of the sub- ject, I attempted to account for the neglect of the scriptures, from that original corrup- 376 tion of our nature, which renders us averse to every thing that is good — from that taste which is usually communicated to children for light and amusing books in preference to those, which are grave and instructive — from that unlimited freedom we all enjoy of read- ing the scriptures at pleasure, this blessing being overlooked, like every other, in propor- tion as it is unbounded and secure — from the controversies about the Bible, which have led many to consider it in no other light than as furnishing matter for dispute from that pride of intellect which abounds in the present day, and which despises the doctrines of revelation as irrational — and, finally, from that insatiable desire of self- indulgence of every kind which renders its precepts and its threatenings insupportable to the men of the world. In discussing the second division, I at- tempted to show that it is your bounden duty to search the scriptures from the ex- press commands of God himself upon the subject — from the great and numerous bless- ings, which flow from this solemn exercise — and from the great and numerous evils, which accompany the neglect of it. 377 III. I now proceed, as was proposed in the third place, to give you a few directions for discharging this duty with advantage. Let me exhort you, in the first place, to search the scriptures with a serious dispo- sition of mind. This direction might appear unnecessary, were there not many amongst us who gave no evidence of having ever per- used the Bible, but by employing its language for purposes of amusement and ridicule. It were better for them to neglect it altogether ; for, instead of the bread of life, they only extract from it a poison pregnant with death. Recollect, my friends, that there is no book which may not be turned into matter of diversion, if people are resolved to show, some their power, but more their desire only, of being humorous. But, on sacred subjects, the corrupt heart of man disposes him to in- vent and receive such kind of entertainment with peculiar eagerness. Besides, the scrip- tures lie somewhat opener to profane abuse than many other pious compositions, from the difference of style and manners in dis- tant ages and countries — from the scrupu- lous exactness of our translation, and the changes in our language that have taken place since it was made. But surely there 378 are strong motives of religion, of common de- cency to restrain men from taking such un- fair advantages — from such a contempti- ble affectation of appearing ingenious at the expense of all that is sacred — and from a practice which conceals effectually the truths of revelation from all vv^ho yield to its influ- ence. " A scorner seeketh vs^isdom and find- eth it not, but knowledge is easy to him that considereth." Be persuaded, therefore, never in thought, whilst reading the scriptures, nor in conversation afterwards, to make a light and burlesque application of any text ; and never be influenced to think meanly of any part of God's word from such applica- tions made by others. If you find, however, that they begin to make impressions upon you, which they may, if you are not on your guard, avoid as carefully, yet as inoffensive- ly as you can, the company of those who delight in such dangerous conversation. " Cease," sayeth Solomon, " to hear the in- struction that causeth to err from the words of knowledge." As to any hope of good from arguing with them, no people on earth are so incapable of being convinced or silenced by reason, as those who are conceited of a libertine wit. However amusing their con- versation may be otherwise, yet being essen- 379 tially faulty in this respect, " shun," accord- ing to the advice of St. Paul, " shun their profane and vain babblings, for they v^ill in- crease unto more ungodliness, and their words will eat as doth a canker." They, whose learning, and judgment, and taste, and worth, are the most universally acknowledged, have, in all times down to our own, thought and spoken of the Bible with the highest degree of honourable regard — and it is no less ab- surd than impious to be induced to despise and ridicule it by the extravagant flights of a wild and corrupt imagination. Be ye followers, of those, who reverence the Bible and peruse its pages with a serious frame of mind. Shun the example of those who pervert its expressions to the purposes of ridicule. Guard carefully against their pernicious irreverence. Save yourselves from the guilt of their blasphemous liberties — save yourselves from the shame of their silly jests. The practice is too profane for good men — it is too vulgar for those who have genuine wit. Let me exhort you, in the second place, to search the scriptures with an earnest and candid desire of instruction. I give this direction in opposition to a practice, which is but too common of embracing articles of 380 faith devised by men, and then of attempt- ing to interpret the word of God in con- formity with them, instead of sitting down with the unbiassed desire of discovering the true doctrine of heaven. Be admonished, my friends, when you engage in the holy exercise of reading the Bible, to think always of the weakness of the human understand- ing, and of the errors and prejudices, to which men are liable, even on subjects where revelation is unnecessary for discovering the truth ; and when you peruse this sacred vo- lume, which contains many doctrines, which unaided reason could never have discovered, "lean not to your own understanding, but cast down your imaginations, and every high thing that exalteth itself against the know- ledge of God." If you proceed to search the scriptures thus prepared, you will find all that is most interesting for man to know, revealed in the clearest manner. The being, attributes, and government of God ; the wisdom and virtues, the sufferings and atonement of Christ ; the nature, duties, and destiny of man, are surrounded by a blaze of light from heaven, and may be clearly seen by every one of you, who opens his eyes upon the Bible, divested of prejudice 381 and anxious for the truth. But a cloud shall overspread this glorious manifestation, if you entertain a single wish in favour of preconceived opinions, and hostile to the revelations of infinite wisdom ; if you pre- fer the words of man's knowledge to the words of that knowledge which cometh from above. It must be granted, however, that on points of minor importance the perusal of the scriptures will present us with some hard sayings. If you have not been in the habit of reading them, many passages will, at first, seem strange, as undoubtedly the whole frame of nature, and the whole tenor of Providence would seem, were you let in- to your present knowledge of them all at once, instead of being made acquainted with them by slow degrees. Here, too, you stand in need of candour ; for if you come with a disposition to object and dispute, you will have room for exercising it to the full. If you insist on being satisfied in every point, you will be disappointed in many. For every one of you must not hope to discover whatever may be discovered. Or if you could, most of your inquiries into the scheme of religion, as well as into the constitution 382 of the material world, if pursued to the ut- most, would at length terminate in some- thing, which you do not and cannot know. So that you must prepare yourselves for what you will assuredly find — some dark and some hard sayings. On these you must never put a bad sense, neither must you be offended if sometimes you are at a loss how to put any ; but believe implicitly that there is some worthy of the rest, and never think of for- saking your guide to heaven, because you perceive not the design or propriety of every sentence he speaks to you on the way. You must reason and resolve, if necessary, like the holy apostles in the 6th chapter of St. John, who were doubtless perplexed with our Saviour's discourse recorded there. When " many of his disciples went back upon hear- ing it and walked no more with him, Jesus said unto the twelve. Will ye also go away ? Simon Peter answered him. Lord, to whom shall we go ? Thou hast the words of eternal life." With regard to all difficult passages I would recommend to you never to interpret them in a sense contrary to reason, for a revelation from God can never contradict reason, which is also his gift, — or to other 383 texts more clear or more numerous — or to the visible design of the whole subject — that you keep always in your view what goes be- fore and follows after, for the connection is often strong though not obvious — that you suppose not every verse to be a separate sentence of itself, nor every chapter to have a separate subject, that begins and ends with it, for these divisions are entirely human, and sometimes injudiciously made — but that you read on as far and no farther than the same matter appears to be continued — and that you apply the sayings of the holy pen- men only to the things, of which they are treating, not to others which were far, per- haps, from their thoughts. Here, too, we may be assisted in discovering the truth by the labours of others, for God hath made the help of our brethren often necessary to our understanding of his word as well as of his works. As in matters of science, or common business, what we do not perceive ourselves, we may have pointed out to us, and then perceive it as clearly as if it were our own original discovery — so, in matters of revelation, though you might otherwise make small progress or even great mistakes, yet by having them explained and by comparing 384 the explanations with the written word, you may come to discern clearly the most im- portant doctrines and precepts. The exer- cise of your own best judgment, then, and a docile attention to that of others, are the joint means, which your Maker hath insti- tuted for understanding his will. If you use them uprightly, you may hope for the pardon of your ignorance and errors. Sdly^ Your progress in the knowledge of the scriptures will be much facilitated if you be- gin with the plainest books. While " un- skilful in the word of righteousness," attend chiefly to the first elements of Christian in- struction — or to use the language of St. Pe- ter, as " new-born babes desire the sincere milk of the word, that ye may grow thereby;" and as your knowledge increases, you may proceed to more difficult passages, thus re- serving the " strong meat till you are of full age, and by reason of use, have your senses exercised to discern both good and evil." It is a common error with many who be- gin the study of the scriptures, to pass the more plain and easy parts, and perplex them- selves with difficult and mysterious passages nay, perhaps, to set themselves up for ex- pounders of the word, when they are per- 385 feet strangers to the rules by which the mean- ing of it is to be discovered, and only wrest it to their own wild fancies and imagina- tions — avoid ye, my friends, this fatal error. " Seek not out the things that are too hard for you, neither search the things that are above your strength," — but give your first labours to those things which are clearly re- vealed, and obvious to the simplest under- vstanding. The study of the New Testament should precede that of the Old, because it is both plainer and more important. Make yourselves intimately conversant with the gospels, which contain the life and death, the doctrines and precepts of the great founder of your faith, and with the Acts of the apostles, which contain so many edifying de- lineations of the zeal, fidelity, and virtues of the first converts to his religion. In per- using the epistles and the book of Revela- tion you will find much, which it is diffi- cult to comprehend, but also much that is in the highest degree plain and useful. Dwell chiefly on passages of the latter description, but attend also to the former, and in regard to them follow the example of the blessed virgin, who understood not several of our Saviour's sayings, yet kept them all in her heart. 2c 386 The Old Testament, though of inferior interest to the New, may yet be perused with the greatest advantage ; and though much of it be dark, yet there is also much of easy comprehension and the greatest usefulness. While reading the historical books, reflect as you go along, how they set before you the sovereignty, the justice, the mercy of God — the beauty and rewards of good actions, and the deformity and punishment of such as are wicked — the heights of piety and holi- ness at which the saints of old arrived, and to which you may also arrive, by imitat- ing their conduct — the depths of iniquity into which they sometimes fell, as you also may fall, if you profit not by their ex- ample. In the book of Job, you will find some parts difficult to be understood, for which reason your attention must be chiefly paid to those which will amply recompense it, by exhibiting the noblest and most pleas- ing views of the majesty of the Deity — of the patriarchal religion — of the exquisite beauties of charity — of the hard struggle of human virtue with heavy afflictions and God's gracious acceptance of the upright im- perfect endeavours to serve him. The Psalms, with a few exceptions, will present you with 387 ^iicli plain and elevated exercises of devotion and humanity, of gratitude amidst blessings, and resignation amidst sorrows, as cannot fail to be improving and delightful in the highest degree. The prophetical writings abound in difficult passages, but still more in plain ones, expressing the sublimest views of piety and holiness — the strongest preference of inward goodness to outward observances — the most awful denunciations against wick- edness — the most affectionate expostulations — the most inviting promises — the warmest concern for public good, which the prophets manifested with so fearless and impartial a freedom, that the descendants of those who persecuted them when living, held their me- mories when dead in eternal honour, doubly convinced of their mission from heaven by the accomplishment of their predictions, and the singular integrity of their conduct. In reading them, therefore, you must attend di- ligently to these interesting points. Such passages as relate to the affairs of distant countries, in ages long past, you are neither likely, nor concerned, to understand fully. Of those, which mark the gradual unfolding of the mighty plan of your redemption, you now perceive the meaning more distinctly 388 than those men to whom they were original- ly addressed, and into such as belong to things yet future, it is not expedient for us too anxiously to pry. Observe what answer the angel gave to Daniel ; " And I heard, but I understood not ; then said I, O my Lord, what shall be the end of these things; and he said, go thy way Daniel, for the words are closed up and sealed till the time of the end." When the proper season comes— possibly in some cases not before the event hath interpreted them — the prophecies will prove their own truth by their clearness, and perhaps in an hour of much need, strengthen the " faith and the patience of the saints." 4thly, Let me exhort you, in the last place, to search the scriptures with the sincere de- sire of purifying your hearts and improving your conduct. I give this direction in op- position to a common practice of reading the Bible without any care to improve by it, and a common notion that spending so much of our time in this exercise is a work accept- able to God on its own account. But this alone is nothing and worse than nothing. The word of God was written to give us not merely a speculative apprehension, but an experimental sense of holy things. Too 389 many have no conception of this efficacy in scripture. But you, my friends, must set yourselves to work in earnest to attain it, and you will infallibly succeed. Apply to the God of all grace for that gift of faith which will render the word profitable to your souls. Pray for a deep conviction that the Bible is the appointed means of your spiritual proficiency, and then read it not as a task from which you would willingly be excused — not to outshine others in quoting it with readiness or interpreting it with plausibility — not to furnish yourselves with weapons for debate, much less for intolerance and abuse, but for the far nobler — the far purer purpose, of amending your inward state towards God, that by the patience in well-doing, and com- fort in virtuous suffering which you learn of his holy word, you may embrace and hold fast the blessed hope of everlasting life. Stop on fit occasions and inquire : — What acknowledgments to heaven doth this decla- ration require ? What consolations doth this passage administer ? What dread should this threatening inspire ? What duty doth this precept point out to us ? Of what sin doth it convince us? Against what danger doth it warn us ? Does our character resemble this 390 worthy example ? Or in this sinful pattern do we see ourselves reproved and condemn- ed? Have we acquired that sense of our own exceeding sinfulness — of the holiness and justice of God — of our need of the me- rits of Christ and the grace of the Holy Spi- rit, which the whole scripture inculcates ? Such home questions as these will make you experience a divine virtue in the Bible, which at first may wound, but which will ul- timately heal and improve your hearts. The Lord will teach you the way of his statutes, and he will keep you in it unto the end. He will give you understanding and you will keep his law, yea you will keep it with your whole heart — you will go in the path of his commandments. The last hour of your his- tory in this world shall he peace — your ever- lasting portion in heaven shall be happiness. Amen. 391 V. NAAMAN THE LEPER. 2 Kings v. 1. Now Naaman, captain of the host of the king of Syria^ was a great man ivith his master, and honourable, he- cause Inj him the Lord had given deliverance unto Syria: he ivas also a mighty man in valour ; hut he urns a leper. (The whole chapter may be read.) The story of Naaman, wliich I have now read, is one, which excites our attention by the singular combination of its events, and which conveys many useful lessons for vari- ous situations in life. It opens with inform- ing us that he was captain of the host of the king of Syria — a great man with his master and honourable. He was endowed with the talents of a great general, and bless- ed with success. He was " a mighty man of valour, and by him the Lord had given 392 deliverance unto Syria." In his situation were combined all the advantages of rank and of fame — all that could gratify the loftiest aspirations of his generous and pa- triotic heart. But mark the instability of human great- ness ! When he has obtained every object that could be desired as a mean of happi- ness, he becomes a leper. He is seized with a loathsome distemper, for which the favour of kings and the applause of nations cannot compensate. The victorious hero, the idol of the public, becomes useless to his country and disgusting to himself. But how falsely should we judge were we to consider his condition as now utterly forsaken and wretched beyond hope ! The hand of afflic- tion is not laid upon him in anger but in love. The disease, which, for a season, pal- sies his arm, and sickens his heart — which withdraws him from the command of armies and the pursuit of glory, is the cause of his visiting the prophet of Israel, who, while he instructs him in the mode of curing his dis- temper, conveys to him a knowledge of that eternal Being, in whose hands are all the issues of human life. Had he continued in the uninterrupted enjoyment of health 393 loaded with the gifts of fortune, and crown- ed with the honours of victory, he might have lived the favourite^of his countrymen and sovereign, but he might also have re- mained an utter stranger to that God, who blessed him with health, endowed him with talents, and loaded him with honour. Had his body not become leprous, his heart would never have been pure. Had he not visited in his distress the prophet of the Most High, he would never have forsaken the service of Rimmon, to oifer unto Heaven a purer and more acceptable homage. This remarkable story, my friends, is re- corded for our edification. Let us contem- plate, then, for a little, the more striking features, which it exhibits ; and may the blessing of God descend on our endeavours now to understand its import, and in our future lives to practise the lessons which it conveys! I. Let us view Naaman, in the first place, in that state of prosperity and reputation with which the account of him is opened — " He was captain of the host of the king of Syria, a great man with his master, and ho- nourable, because by him the Lord had given 394 deliverance unto Syria; he was also a mighty man in valour." The sacred historian here presents to our vievvr and admiration, an in- trepid, patriotic, and successful warrior. En- dowed with talents for command, and ambi- tious of employing them only for the public good — honoured with the confidence of his sovereign, and placed at the head of his ar- mies, Naaman leads forth his countrymen to victory, repels the tide of invasion from the borders of Syria, and saves it from a foreign yoke. How enviable the lot of Naaman ! To possess high talents and generous pa- triotism, and to be placed in a condition, where their influence extends beyond the li- mits of a family or neighbourhood to the se- curity and happiness of a nation ! How dif- ferent the account here given of Naaman from that which history too frequently gives of the heroes whose deeds it records — whose felicity seems placed in the misery and des- truction of their brethren — who with re- morseless ambition overthrow the liberty, and disregard the happiness of their coun- try — and who lead forth its sons — the de- graded instruments of their power — to ravage the provinces of the earth, and to enslave or massacre its tribes ! 395 The liigli character, which the sacred his- torian gives of Naaman, recommends his ta- lents and patriotism to our admiration. The sanction of heaven, too, is here given to the desire of rising in the world and of extend- ing our means of usefulness. There are some disquiet and malicious men, who rail without ceasing at all who are exalted above them — who represent power as usurpation, and rank and wealth as the ministers of idleness and vice. But the language of this sacred narrative gives a very different view of these, and recommends greatness and its conco- mitant powers of doing good, as objects suit- ed to the ambition of every man. Naaman, we may rest assured, did not acquire the tribute which heaven has paid to his charac- ter, without rising to his eminent station by virtuous conduct, and employing the oppor- tunities which it afforded him of benefiting his fellow creatures. One instance is recorded of the success of his exertions in delivering his country, and we may rest assured that they were not wanting in behalf of others in the humbler walks of social and domestic life. The interest which was taken in him, when afflicted with leprosy, by the little maid of the land of Israel, who had been brought S96 away captive, and who waited on his wife, shows that his virtues were displayed in a humbler sphere, as well as at the head of armies, and on the field of battle. All men cannot reach the same elevation with Naaman ; but it is honourable for all by lawful and upright exertion to rise to the state within their power. Success is then the reward of virtuous industry, and inspires the mind with fervent gratitude to God, and with the earnest desire of manifesting this gratitude by acts of kindness to men. The want of success, however, is no proof of the unkindness or displeasure of heaven : it leads the good man to submit to the divine will as a child unto a parent, and precludes him not from opportunities of doing good unto his brethren. To a benevolent disposition every state of life affords the occasion of per- forming deeds of love. The powerful and the rich can dispel the cloud of adversity from the head, around which it is gathering ; they can deprive it of its terrors — they can disarm it of its power to injure, or if it has ah-eady burst, they can repair the ravages and soothe the sorrows which it has occasioned. And though the obscure and the indigent may not be able to defend their brethren 397 from the descending storm, or to remove the consequences of its fall, yet by precept and example they can teach them that Christian fortitude and patient hope, which will dispel its thickest darkness, and convert its heaviest waters into showers of mercy. It is incumbent on all men, in proportion to their talents and opportunities, to exert themselves, like Kaaman, for the good of their country. This, the Almighty Ruler among the nations expects of every subject, and this he rewards with peculiar approbation. But should any be so selfish — so destitute of every better feeling as to pursue only their own private advantage, especially in seasons of public difficulty and danger, and leave the burdens and defence of their country to brave and more generous men, they are an abomination in the sight of God, who in his own good time seldom fails to visit them with severe judgment in their person or estate. It was thus that he visited the avaricious Nabal for refusing to assist David and his followers when " fighting the battles of the Lord." It was thus that he visited Gehazi for coveting and procuring the gifts of Naaman when his country was threatened with danger. " Is 398 this a time," jsaith the prophet, "to receive money and garments, and sheep and oxen? The leprosy of Naaman cleave unto thee for ever. And he went out from the presence of the man of God a leper as w^hite as snow." May our own country, my friends, be long governed by patriots and defended by heroes ! May it be preserved from the influence of such men, as by pursuing only their own private advantage, and neglecting the pub- lic good, may merit the censure of Gehazi, though they escape his disease ! II. Let us now view Naaman in his afflic- tion, and attend to the lessons which his al- tered fortune may convey. " He was also a mighty man in valour, but he was a leper." While Naaman is rejoicing in the pleasures of exalted rank, and of extensive usefulness, — while he enjoys the confidence of his so- vereign, and the esteem of his countrymen, — while power and honour seem secured in his possession, an arrow is sent from the qui- ver of Omnipotence, to which the shield of his might is opposed in vain. A nauseous leprosy weakens the arm which was strong in battle — saddens the heart that beat high with success — renders the favourite of for- 399 tune an object of compassion — and causes the proud warrior to repair an humble sup- pliant for relief to the prophet of a foreign and detested people. The land over which he had triumphed — whose fields he had spoiled, and whose children he had led into captivity — beholds him in a changed condi- tion, afflicted with a loathsome distemper, and imploring assistance from one of its sons. The favour of his prince, and the shouts of admiring multitudes — the possessions of wealth, the recollections of victory, and the safety of his country nov/ avail not the afflict- ed Naaman, and, tormented in body, perplex- ed in spirit, and with scarce a hope of suc- cess, he presents himself to the sympathy and skill of the man of God. Thus uncertain, my friends, is the condi- tion of man ! Thus liable to calamity is every one that is born of a woman ! No state, from the loftiest greatness to the lowest obscurity, is exempted from fearful hazard. All the inhabitants of the earth are doomed to taste some portion of the bitter draught of misery : pain, and discontent, and malice make their indiscriminate havoc, and the grave receives the victims of sorrow from every rank of hu- man life. Even the highest of mankind seem 400 exposed to danger in proportion as they are elevated. When they have reached those summits, above which there is no object of ambition, and repose in that state w^here every human wish appears realized, some un- expected and irresistible shaft, which passes harmless over the heads of their humble bre- thren, strikes them from their eminence, and wounds them to the heart. Besides, being liable, like the meanest of their fellow-crea- tures, to numberless bodily diseases and pains, they are peculiarly exposed to all those ills which flow from the transition of power and the flight of riches — to the violence of rivals — to the arts of the treacherous — and to the calumnies of the slanderer. I would persuade such of you, my brethren, as occupy the higher stations of life, not to confide in the advantages which you have in- herited, or acquired, as permanent in their nature, or sufficient to secure your well-being. A thousand chances combine to deprive you of them ; and even though they continue in your possession, they cannot protect you from the access of some painful bodily distemper, or of some heavy vexation of spirit, which may cause you to lament, while those around you are envying or congratulating your con- dition. 401 From these considerations, too, I would persuade men of lower estate to be contented with such things as they have. You wish for an increase of wealth and power, my friends, but " you wish for you know not what." A burden might be annexed to them, which would make you regret your change of cir- cumstances. When disposed to envy the condition of Naaman, remember, I beseech you, his leprosy. III. Let us now, in the last place, consider the cure of Naaman and its consequences. When we see, as in his case, how intimately happiness seems to be connected with misfor- tune, and how closely glory is followed by dis- aster — when we see all the fair prospects of peace and felicity blasted in the very moment of expansion, we are tempted to indulge a sentiment of despondency, and to mourn over the destiny of our species. But the Christian, who admires the wisdom and the goodness of the Divine Being stamped on the face of na- ture, and reads them still more forcibly ex- pressed in the volume of inspiration, will as- cribe to design what folly might attribute to chance. He will discover, in the history of his brethren, the prudent discipline of a 2 D 405 iatlier inuring his sons to patience and to exertion — encouraging their efforts hy occa- sional success — repressing their petulance by timely chastisement, keeping their minds in perpetual progress towards improvement by all the changes and combinations of their fate. This paternal discipline is remarkably dis- played in the leprosy and cure of Naaman. While grievously afflicted, and ignorant of the merciful design of such a visitation, he learns from the little maid who waited on his wife, that in her native land there was a prophet skilled in the art of curing diseases. Thither he went with letters of recommendation from his sovereign to the king of Israel, and bear- ing rich presents to the person, from whom he expected relief. He came with his horses and with his chariot to the door of Elisha, and " Elisha sent a servant unto him, saying. Go and wash in Jordan seven times, and thy flesh shall come again unto thee and thou shalt be clean." Naaman was offended at Elisha for not coming forth to speak with him face to face, and went away distrustful of the means prescribed for his recovery. " Behold," said he, " I thought he will surely come out to me, and stand and call on the 40S name of the Lord his God, and strike his hand over the place and recover the leper. Are not Arbana and Pharpar, rivers of Damas- cus, better than all the waters of Israel? May I not wash in them and be clean ? So he turned and went away in a rage." Upon the expostulation of his servants, however, he obeyed the prescription of the prophet. " He went down and dipped himself seven times in Jordan, and his flesh came again like unto the flesh of a little child, and he was clean." While his body thus became whole by a divine interposition, his soul experi- enced a still more wonderful influence. Till that moment he had been devoted to the worship of false and impotent gods ; but the impressive miracle wrought in his behalf forces on him the conviction of the true and omnipotent Jehovah, and, filled with fervent gratitude and holy resolution, he returns to the man of God, and says, " Behold now I know that there is no God in all the earth but in Israel ; I will henceforth offer neither burnt-offering nor sacrifice unto other gods but unto the Lord." Thus was accomplished the kind purpose of heaven in afflicting Naaman. Thus does he discover in the cure of his loathsome dis- 404 temper that omnipotent and gracious hand, which had escaped his observation in all the splendours of his former state — and thus, while he is restored to the duties and hon- ours of the life that now is, he is fitted for commencing that yet loftier career of com- munion with God, which shall constitute his chief employment and glory in the life which is to come. " On no occasion, my friends, doth afflic- tion come from the dust, neither doth trouble spring out of the ground." They are ever the messengers of consummate wisdom and of unbounded love. " The Lord doth not afflict willingly, nor grieve the children of men, but they are in pain because of their transgressions, and because of their iniqui- ties they are troubled." And when they are " truly exercised" by this heavenly discipline the " Lord doth satisfy their souls — their light rises in obscurity, and their darkness is as noon day." Manasseh, the son of Hezekiah, " did that which was evil in the sight of the Lord, and he made Judah and the inhabitants of Jeru- salem to err — and the Lord spake to Ma- nasseh and to his people, but they would not hearken. Wherefore the Lord brought up- 405 on them the captains of the host of the king of Assyria, which took Manasseh and bound him with fetters and carried him to Babylon. And when he was in affliction he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto him — and he was entreated of him and heard his supplication — and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord was God." " Before I was afflicted, " says David, " I went astray, but now have I kept thy word. It is good for me that I have been afflicted, that I might learn thy statutes." " And one of the elders," says the author of the book of Revelation, " answered saying unto me, what are these which are arrayed in white robes ? and whence came they ? And I said unto him. Sir, thou knowest. And he said to me, these are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more, neither 406 shall the sun light on them nor any heat ; for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water, and God shall wipe away all tears from their eyes." From these striking examples, and from this high authority, my friends, learn, I be- seech you, to recognise the divine love even in the evils of your present condition — to sub- mit without a murmur to pain, and privation, and sorrow — nay, to count it all joy when your heavenly Father shall call on you to suffer, knowing that your present light af- flictions, which are but for a moment, shall work out for you a far more exceeding — even an eternal weight of glory. Is your earthly tabernacle enfeebled with sickness or tortured with pain ? It is to remind you of the short and uncertain period of its being, and of the duty of purifying your souls for those celestial bodies, which are exempted from disease and death. Have your worldly possessions made to themselves wings and flown away ? It is to teach you that the earth, with all that it contains, is but a fleeting vanity, and that the imperish- able treasures of heaven alone are worthy of your immortal desires ? Does the insatiable 407 grave receive tVoiii your arms the brother, w hose love to you was wonderful — the pa- rent, who watched with increasing tender- ness over your infancy and youth — the hus- band, or wife, of your bosom, who shared your joys and sorrows — or the child, whom you fondly reared as the stay of declin- ing life ? The dispensation informs you that fidelity, and gratitude, and love, can- not be fully expanded nor perpetuated in the present state — that these pure affec- tions claim heaven as their home, and eter- nity as the limit of their duration and that their objects are the spirits of just men made perfect — the innumerable company of angels — Jesus, the Mediator of the new co- venant, and God, the Judge of all. Lay these things seriously to heart. Chris- tians ; and may God of his infinite goodness enable you to profit thereby ! Amen. ON THE REASONABLENESS AND ADVANTAGES PRAYER. Pray always, with all prayer and supplication." 410 ON THE REASONABLENESS AND ADVANTAGES OF PRAYER. Prayer is one of the most important duties incumbent upon man, both on account of the nature of that Being, to whom it is ad- dressed, and the advantages, which necessari- ly result from a faithful discharge of it. Prayer does not require a painful exertion of the mind. It is not an elaborate arrange- ment of ideas or of words, nor does it sup- pose a minute acquaintance with the laws of nature, and the purposes of Heaven. It is a simple emotion of the heart, — a deep veneration of the Divine attributes and per- fections- — a lively feeling of dependent gra- titude, and an humble confidence, with which we lay our wants before God, and so- licit favour and deliverance. We are not to 411 expect that the person who prays, is pos- sessed of superior energy of mind and at- tainments in knowledge : we are only to ex- pect stronger degrees of faith and contrition, of veneration and love. To understand the rules of this divine science, no skilful teachers are to be consult- ed — no compositions of minute investigation and studied elegance to be read. It is only necessary to follow the instinctive impulse of a renewed heart. There, the art of prayer is inscribed by the finger of God. The sim- ple, untutored son of sensibility, whose soul expands with admiration and reverence, when he traces in the objects around him, the in- finite power, and wisdom of their Maker, — who trembles at the idea of having offend- ed the Majesty of heaven — who gratefully ascribes every blessing of life to the Divine goodness, and resigns himself with hope and confidence to its direction, performs the duty of prayer with more sincere devotion, than can possibly be found in the studied effu- sions of the philosopher, or the cold formal- ity of the divine. This important duty is not set apart for those of more exalted and purer soul, and imposed only on them to give a shade of 412 perfection to their characters ; but it is an indispensable duty, within the reach of all, and enjoined on all. The courts of earthly princes are open to few, and to these few only at particular seasons ; but at no time are any of us excluded from the presence of our God. An earthly monarch may spurn at our petitions ; but the God who made us, is impartially just, and the prayers of the pious worshipper come always up before him in " sweet memorial." To prove the reasonableness, and the ad- vantages of prayer, is what we propose in the following remarks. Perhaps the easiest way of proving the reasonableness of prayer, is to consider sepa- rately each of its parts. Adoration, Thanks- giving, Confession, and Petition, seem to con- stitute the whole of this important branch of devotion. Adoration, arising from a deep veneration and love of the Divine attributes and perfections ; Thanksgiving, arising from a grateful sense of the goodness of Provi- dence ; Confession, arising from the con- sciousness of guilt ; and Petition, arising from a perception of the weaknesses and wants of our nature. 41f3 Adoration is the first part of prayer that presents itself in our arrangement. No sooner does the mind open to observation and reflection, than we find ourselves sur- rounded with irresistible proofs of the exis- tence of a God. The stupendous fabric of the universe, fills our astonished mind with the idea of an omnipotent Creator. The marks of wisdom and design everywhere displayed, lead us necessarily and unavoid ably to the belief of a designing Cause. And those myriads of living creatures, which in- habit nature, and to each of which sources of happiness suited to its rank and situa- tion, have been opened, naturally raise our thoughts to the beneficent Author of exis- tence, the Fountain of such varied, and wide- spread enjoyment. By a necessary process of reasoning we are at last convinced, that immutability and eternity, omnipresence and omniscience, justice and holiness, are essen- tial attributes of the Supreme Being. Be- sides, some of the noblest principles of our souls connect him with this Great and Uni- versal Nature ; nor can they possibly attain their entire end till his existence be acknow- ledged. The native propensity of the mind to admire whatever is great and wonderful 414 may find a pleasing exercise in contemplat- ing the magnificence of creation ; but it rises not to its highest and most delightful exer- cise, till it connects creation with the Crea- tor, and finds a proper object of admiration and homage in Him, who "hath stretched out the heavens as a curtain, and hangeth the earth upon nothing ; who commandeth the sun and it riseth not, and sealeth up the stars : Who maketh Arcturus, Orion, and the Pleiades, and the chambers of the south: Who doth great things past finding out, yea and wonders without number." Our love of beauty and order may dwell with pleasure on the productions of human art and genius. The colours of a picture, or the symmetry of a palace, may fill our mind with momentary joy. But our bosom ever swells with enthusiasm, when we contemplate that glorious Being, who planned the mighty frame of nature, and regulates all its energies. Our love of goodness finds a limited exercise in the virtues of our species. But the best and noblest characters among men are imperfect, and infinitely unequal to the conceptions which he can form of what is good or lovely. These conceptions, on the other hand, are equally inadequate to the real excellence of 415 Him, in comparison with whose purity, the heavens are not clean, and whose goodness " passeth all understanding." On him, then, the soul exerts her sublimest powers without exhausting the subject ; and gives scope to the utmost fulness of her love without satiety. From these observations the reasonable- ness of adoration may be deduced. It con- sists in entertaining those sentiments of ve- neration and love, which arise from contem- plating the Supreme Being. The man who never felt these emotions, is generally the man who never admired the swelling ocean, nor the flash of heaven — who never reverenced the virtues of a patriot, nor glowed with the ardour of friendship. They are the spon- taneous growth of every generous soul, and he who fails to express them is devoid of some of the most amiable principles of our nature, and incapable of the sublimest plea- sure of a rational being. It must be matter of surprise to every well regulated mind, that an objection should ever have been made to the reasonableness of ado- ration. But such is the radical depravity of the human heart, and such are the refine- ments of false philosophy, that even this im- portant and delightful part of prayer has 416 been pronounced irrational and useless. It has been said that " it is impossible to feel any affection for a Being who is invisible, and whose nature is unknown to us. Be- hold, we go forward, and he is not there ; and backward, but we cannot perceive him : on the left hand where he doth work, but we cannot behold him : he hideth himself -on the right hand that we cannot see him." But from what principle of reason can it be shown, that veneration and love to the Deity are precluded by the invisibility of his na- ture ? Do we not reverence and esteem every trace of goodness that we discover in a fellow creature ? And is not this goodness a quality of the soul, whose form and essence are as much unseen by us as the divine Be- ing ? What inspires us with sentiments of affection for a statesman or a hero, but the exercise of the estimable qualities of his mind ? And what difference is there be- tween the Deity and the human mind, but that the one is infinite, the other finite ; the one possessed of every perfection and ex- cellence, the other adorned only with imper- fect characteristics of goodness ? But it is still farther objected, that ' though these sentiments of veneration and love were 417 natural, it would be unnecessary to express them. The Deity is infinitely great and happy, and the homage of our race, is, of course, misplaced with regard to Him, who is above all honour and all praise.' In an- swer to this, we observe, that, if these in- ward emotions are just and natural, it is equally just and natural to express them. Every passion that swells the human heart has its own peculiar language ; and to restrain it from manifestation is repugnant to our nature. The desire, too, of expressing any emotion, increases with its strength. It is the same principle that leads us to admire the pealing thunder, and the great Creator of the universe : the feelings excited by the former may be concealed, or faintly express- ed ; but those excited by the latter we are compelled by an irresistible impulse to dis- close. He, whose bosom glows with ineffa- ble delight when he beholds the glories of the Supreme Being, and who reverences and esteems the attributes and perfections of his nature, must necessarily pour forth the lan- guage of these emotions. Farther, veneration and love to the Deity are strengthened by being frequently ex- pressed. Our own experience, and the tes- 2e 418 timony of tlie wisest and best men in all ages convince us that to give vent to religious af- fections is the surest way of infusing into them that life and vigour, which can enable them suitably to influence our conduct. Besides, though the Deity is too inde- pendently great to need our homage, he is too condescendingly good not to accept it. According to every idea we can form of him, he must be pleased to see those beings whom he has endowed with reason and sensibility, whose souls he has formed capable, not only of contemplating, but of dwelling with un- ceasing delight on the beauties of his own nature, giving vent to the noblest emotions of their souls, joining the melodious concert of creation in his praise, and crowning with devout fervour the general burst of adora- tion. " O come, let us worship and bow down ; let us kneel before the Lord our Maker. The prayer of the upright is his de- light. It Cometh before him as incense — and the uplifting of their hands as the even- ing sacrifice !" Thanksgiving, the next part of prayer that we proposed to consider, consists in ex- pressing our gratitude to God for the bless- ings of his providence, and necessarily flow« 419 from a sense of our dependent state. Man is conscious of his existence and the power of thought, and sensible withal that these came not of himself: he therefore recog- nises a parent mind from which he has borrowed those little portions of being and activity. He feels that his frame and consti- tution are nicely adapted to an amazing va- riety of pleasures and gratifications. Ex- ternal nature, through the medium of the senses, impresses him with infinite modifica- tions of delight, and the exercise of any of his intellectual or moral powers presents him with an extensive range of enjoyment. When he looks around him on nature he sees every object subservient to his use and comfort, and beholds with pleasure the dis- tinguished rank assigned him in the scale of being. He feels himself under the imme- diate tuition of the Deity, and is sensible that his ever-watchful providence has con- ducted him through all the changing circum- stances of life ; that it listened to his cries in the feeble years of infancy and childhood, and has all along protected him from the dangers that surrounded him. Such distinguished fa- vours fill his heart with gratitude ; and he na- turally pours forth the voice of thanksgiving 420 to the great Source of his existence and hap- piness. If in the breast of any person these feelings of dependence fail to arise, he is universally regarded as deficient in some of the best instincts of our frame. There must be an essential defect in that heart, which remains cold when it ought to be most warm- ly affected — insensible of that goodness, to which we not only owe our being, but every capacity of happiness. The great discoveries of revelation have laid us under strong additional obligations of being thankful to God. We have seen super- stition and ignorance dispelled by the glorious light of the gospel. Many nations sit in dark- ness and " in the region and shadow of death," while the Sun of righteousness has poured his full radiance upon our own, and taught us to tread the paths of immortality. The Son of God has appeared in human form to teach us the knowledge of our duty, to sa- tisfy divine justice for our sins, and finish the plan of our redemption. Can we refrain, then, from exclaiming with the inspired poet, " as the heaven is high above the earth, so great is the mercy of the Lord towards us ; for as far as the east is from the west so far hath he removed from us all our iniquities : 421 He redeemeth our lives from destruction and crowneth us with loving kindness and v\^ith tender meicies." Gratitude to an invisible Power has formed a part of all the religions that have ever ap- peared upon the earth, and the word of God in a thousand passages, which it is unneces- sary to quote, commands us to be thank- ful for the blessings of his providence. It is the dictate both of reason and scripture ; and shall we account ourselves rational be- ings, and Christians, if we neglect to express it ? Do we perform the duties of social life with affectionate fidelity, and shall we fail to discharge the debt of gratitude, which we owe to our omnipotent Creator, our constant Preserver, and our best Friend ? If the tender sympathy of a brother, which leads him to lay down his life for us, or the gene- rous forgiveness of an enemy, excites emo- tions which no language can express, with what grateful ardour ought our bosoms to swell, when we behold our expiring Saviour on the cross, and reflect upon the long suf- fering of our heavenly Father ? Objections have been urged against thanks-, giving, similar to those which have been urged against adoration. It has been said, that 422 " though gratitude to our fellow creatures be natural and necessary, yet to an infinite God it is unreasonable and superfluous. A grateful return for the favours of each other is both expected and pleasing, but our ac- knowledgments when paid to him must ap- pear insignificant, and, consequently, use- less." Is gratitude no longer suitable, then, when our benefactor needs some return ? * When unable,' says an eminent author, * to repay disinterested favours, do we feel our obligations loosened of acknowledging them with the warmest feelings of our hearts ? When our Benefactor is above us in rank in life, our gratitude, instead of be- ing diminished, is increased. Should he be above us also in nature, should an angel con- descend to befriend us, this exaltation of his character would be no argument why we should not love him. Strange ! that the at- tachment and veneration, the warmth and overflowing of heart, which excellence and goodness on every other occasion command, should begin to be accounted irrational as soon as the Supreme Being becomes their object. For what reason must human sensi- bility be extinct towards him alone ? Are all benefits entitled to gratitude except the 423 highest and the best ? Shall goodness cease to be amiable only because it is perfect." The answer to the objection against thanks- giving, that " it is unnecessary," is the same we made to it when brought against adora- tion. We shall not repeat it. Whoever con- siders it with due attention will be assured- ly convinced that it is a " good thing to give thanks unto the Lord, and to sing praises unto the name of the Most High ; to show forth his loving kindness in the morning and his faithfulness in the night." The next part of prayer that falls to be considered is Confession of sin. The mo- ral circumstances of our nature render this an essential branch of devotion. Reason and revelation inform us that we are sinners — that " the imaginations of our hearts are only evil continually." No man can boast of complete innocence and virtue. Our best deeds are mixed with imperfection, and, though we may avoid the commission of those crimes which are viewed by every feel- ing mind with horror, yet will we wander in a thousand labyrinths of vice, where we not only lose sight of the paths of virtue, but contract a pollution of thought and dis- position, which renders us unwilling to re- 424 turn to them. There is always some favour- ite vice, some secret propensity to sin, that clogs the virtuous endeavours of the soul. Our ambition will exult in the depression of a rival, our avarice steel our hearts . against the cries of human misery, our consciousness of frailty induce us to listen with satisfac- tion to the aspersions of slander, or our love of pleasure delight in scenes of dissipation and riot. When we come, then, into the presence of God, when we contemplate the spotless pu- rity of his nature, and reflect upon the abuse we have made of his mercies, we will be na- turally impressed with a sense of guilt, and acknowledge our ingratitude in the honest anguish of penitential devotion. Genuine repentance towards God cannot exist in the mind, without prompting the language of confession and humiliation. When in the blinded moment of passion we have injured a friend or a parent, the recollection of our guilt fills us with sorrowful compunction, and we declare with shame the ingratitude of our conduct. At the time, then, that we prostrate ourselves before the throne of mercy, we will give vent to the contrite feel- ings of our souls, and allow them to melt in- 425 to manly grief for our insensibility to the goodness of the best of friends, and our dis- obedience to the tenderest of parents. Confession of sin is mentioned in scrip- ture as a necessary qualification of pardon and forgiveness. " He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy." He who attempts to excuse his offences by concealing them in his own bosom, or by maliciously throwing the blame of them upon others, defeats his own purpose, and in vain hopes for the pardon of God. But " the Lord look- ,eth upon men, and if any say I have sinned, and perverted that which was right, and it profited me not, he will deliver his soul from going down into the pit, and his life shall see the light." " If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." " I acknowledge my sin," says David, " and my iniquity I have not hid : I said I will con- fess my transgressions unto the Lord, and thou forgavest the iniquity of my sin." Though we may be alarmed at our sinful situation, and form the resolution of amende ing our lives, yet our religious hopes are vain, till we humbly bow before the presence 426 of God, and acknowledge the error of oui- ways. Till we feel and declare that we are but unprofitable servants, and that we have no expectation of pardon but through the righteousness and blood of Christ, it is in vain that our souls long after the riches of divine grace, or burn with the desire of fu- ture glory. Petition is the last part of prayer that presents itself in our arrangement. Futurity is to man an untried, undiscovered country, where, as each succeeding day rolls on, new scenes may open, and alter the whole state of his fortune. Prosperity and adversity, health and sickness, life and death, are thrown into one great undistinguishable mass — they are overhung with an impenetrable gloom, and exhibit nothing on which to fix the view, or resolve with certainty. In the execution of his designs he is equally conscious of im- potence. Every day's experience adds to the conviction, that he depends entirely on some superior being, who disposes all events with irresistible power, and who can, with a word, defeat his best concerted schemes. This ob- scurity and weakness oblige him to have re- course to infinite wisdom and power. His present wants, together with the desire of 427 future success, impel him to address that ex- alted Being, who, for any thing we know, has reserved to himself alone the knowledge of futurity, and the power of directing every movement of nature. This principle of religion, which prompts us to solicit the favour and protection of heaven is natural to man. The Jews never failed to address God when involved in doubts, or surrounded by dangers ; and in every region of the world, even among those tribes which are sunk in barbarism, and des- titute of cities and of laws, we behold the prostrate worshipper, the smoking altar, and the bleeding victim. The wildest savage of our race looks up with an eye of importunity to heaven, and implores the protection of his God. In all ages and nations, how different soever in their inclinations and manners, some deity must still be invoked at the cele- bration of a marriage, or the commencement of a journey. Is a war to be declared, or a battle to be fought ? the aid of heaven must still be implored. The glory of success is invariably ascribed to a favouring God, and the most precious spoils are set apart as his sacred and indubitable right. Thus the necessity and utility of invoca- 428 tion have been no less generally acknow- ledged than the existence of that Being to whom it is addressed. When the votaries of false philosophy rise up against either doc- trine, their sophistries are immediately dis- claimed by the public voice ; and to have in- tercourse and communication with them is reckoned dishonourable and impious. Such uniformity of opinion among all the nations of the world can proceed only from a first principle implanted in human nature by the hand of God. Is God, then, possessed of justice, truth, and mercy in an infinite de- gree ? Is man the subject of his moral go- vernment? Is the expectation which he forms of being heard by his maker, when he calls upon him in circumstances of danger and distress, congenial to the natural hopes and fears of his mind ? Has this expectation been invariably felt by all the nations of the globe? Then let us rest assured that petition is a reasonable duty ; or adopt the impious sup- position that the Deity governs the human race by a lie, by false motives and imaginary hopes. But it is not from the principles of our nature alone, that we are left to infer the reasonableness of petition. A revelation 429 from heaven has imposed this duty on man, by sanctions no less alluring than awful. By it we are informed of that moral degra- dation of our minds, which renders us ob- noxious to the divine displeasure. We are also informed that the Son of God " took upon himself the form of a man," and " suf- fered the just for the unjust," that he might purchase salvation for an elect world. We are still farther informed, that freedom from the power of sin and death, and immortal happiness and glory in heaven, are the bless- ings of his purchase : — that God the Father sits upon the throne of grace dispensing these to the humble suppliant : — that God the Son is Mediator between his Father and the human race, and presents their prayers to him, perfumed with the incense of his blood ; — and that God, the Holy Ghost, as- sists them in their petitions, and enables them, through Christ, to have access to the Father. Earnest and fervent supplication is represented as essentially necessary in pro- curing every blessing of the divine life. We may enjoy the blessings of time, even to sa- tiety, and riot in all the luxury and influ- ence that riches and power can procure, though we should never bow a knee to the 430 sovereign of nature ; but an interest in the merits and sufferings of Jesus can only be obtained by the pious worshipper. To him only, who asks, it shall be given, to him on- ly, who knocks, it shall be opened. " Pray always with all prayer and supplication:" " I will that men pray everywhere ;" and " be careful for nothing, but in all things by pray- er and supplication make known your re- quests unto God," are a few of those pas- sages of the sacred volume, where petition is expressly enjoined : to cite them all would be an endless and unnecessary task. The reasonableness of petition may be ar- gued from the practice of the patriarchs, pro- phets, and apostles. But passing by the ex- ample of these, it is sufficient for our present purpose to observe, that our Saviour himself, when not performing deeds of charity, was engaged in prayer. His followers caught the fire of devotion from his lips, while the angelic hosts saw, with delight and wonder, the Son of God become a humble petitioner, that he might teach apostate man to draw near with confidence to his heavenly Father. Scepticism has been particularly assidu- ous in levelling objections against the rea- sonableness of petition ; and these are gene- 431 rally drawn from the divine attributes. " All our wants," it has been said, " are already known to God, and his goodness will prompt him to bestow upon us every blessing which his wisdom deems meet and proper. Why should we importune, with anxious solicita- tion the favour of that Being, whose immu- tability forbids the hope, that, changing his purpose, he will listen to our prayers ? The son of misfortune, when denied his request at the door of a brother, may at last teach him to relent with a tale of woe ; but the Supreme Ruler of the universe is not sub- ject to passion and frailty ; his plan of pro- vidence is fixed, and the united efforts of the human race cannot possibly prevail upon him to alter it." This objection, after what has been said, it will not be difficult to re- fute. Of the immutability, wisdom, and good- ness of God, the Christian petitioner has more exalted ideas than the impious scoffer, who charges him with folly, and never ad- dresses heaven in the language of supplica- tion. The intention of petition is not to in- form God of what he is supposed to have been formerly unacquainted with, nor to excite in him such a feeling of compassion for us as will induce him to alter his counsels. This would 4S2 imply an imperfection in that Being, who is absolutely perfect in all the excellencies of his nature, without " the least variableness or shadow of turning." Some have, indeed, believed that the Deity frequently interposes in behalf of good men in consequence of their prayers, a notion on which freethinkers have founded their chief arguments against petition. " These occa- sional interpositions," says Lord Boling- broke, " would be miracles, if they were real. Such they would be strictly, whether they were contrary to the established course of nature or not; for the miracle consists in the extraordinary interposition as much as in the nature of the thing brought to pass. The miracle would be as real in the one case as in the other, and the reality might be made evident enough by the occasions, by the circumstances, by the repetition of it on similar occasions, and in similar circum- stances, and above all, by this circumstance, that the assumed particular providence was a direct answer to particular prayers, and acts of devotion offered up to procure it. But if providence were directed according to the particular desires, and even wants of persons equally well qualified and entitled 433 to the divine favour, the whole order of na- ture, physical as well as moral, would be subverted, the aifairs of mankind would fall into the utmost confusion, and the world would be governed by miracles, till miracles lost their name." The immediate interpo- sition of the Deity in behalf of good men has seldom, perhaps, been apparent. It is scarcely to be expected. With the exception of those miracles recorded in scripture, we cannot affirm, that any event ever happened in the world without its regular and proper cause. In the word of God we are directed to pray only for such things as are agreeable to his will ; " and this is the confidence that we have in him, that if we ask any thing accord- ing to his will he lieareth us." No rational Theist or Christian ever believed that there is any such efficacy in petition, as to alter the divine counsels. It is nothing more than a desire to possess certain objects and cer- tain qualities of mind, with a profound re- signation to the will of heaven, and a perfect acquiescence in what heaven shall be pleased to bestow. When a good man, then, fails in obtaining the object of his desires, he rests satisfied that divine wisdom has not seen fit to bestow it ; but when any particular bless- 2 F «&• 434 ing is consequent upon prayer, he receives it with gratitude, though, at the same time he is convinced that nothing has happened contrary to the established order and course of events. " What then," it will be asked, " is the use of petition ? Why should we solemnly de- sire that God will do what is best and fittest, when we know that he wdll do so, whether we ask him or not ?" We answer still, that there is no incongruity in the nature of this duty. On the contrary, it is necessarily founded on the relations which subsist be- tween God and man, and eminently tends to promote the glory of the former, and the happiness of the latter. That it is dictated by reason and commanded by scripture, would be a sufficient motive to every Chris- tian for the regular discharge of it, though it should only be regarded as a trial of his obedience, and serve to display the divine sovereignty. But many advantages, espe- cially those of the divine life, result from the due exercise of this important branch of devotion, and place its utility, and, of course, its reasonableness, in the most con- spicuous point of view. To enumerate these 485 at present would anticipate the second part of this discourse. But farther, the immutability of the di- vine counsels does not do away the necessity of the agency of inferior beings, and the pro- per use of their natural powers. Though the Deity has determined that a certain suc- cession of events shall take place in the world, yet he has also determined that these shall be brought about by means wisely adapted to their fulfdment ; and though every incident is under his direction, yet no one will say that we ought on any occasion to remain inactive, and await the issue of an absolute decree. The husbandman is con- vinced that the fertility of his fields depends on the will of heaven, but does he once dream that his own exertions are unnecessa- ry, in order to produce the wonted harvest ? The soldier is convinced that " the Lord gives the victory and success to whomsoever he pleases," but does he in the hour of bat- tle throw aside the instruments of blood, and present himself unarmed to his more provi- dent antagonist ? Would not the scholar, when actively engaged in the pursuits of li- terature, listen with astonishment to the person who would address him in the follow- 436 ing manner ? " Why do you consume your time in perusing the records of knowledge, and in investigations of science, when it is uncertain whether or not you shall become learned ? If it has been decreed that you shall be wise, you shall be so without your own exertion ; but if it has been otherwise decreed, your labour is in vain ?" The Supreme Ruler of the universe go- verns his creatures according to the powers and capacities which he has given them. In- animate nature obeys the laws of his eternal wisdom. The stars and planets are revolved by his commands, and by their necessarymotions they accomplish the end of their creation. The means, which he has appointed for the government of voluntary agents, are the de- terminations of their minds. The exertions of the instinctive and rational powers of man are as essential to the beauty and happiness of the moral world, as the regular revolutions of the heavenly orbs are to the harmony and order of the material system. The constant returns of the seasons depend on the neces- sary motions of the earth — the objects of the vegetable kingdom are naturally ripened by the heat of the sun, and human happiness can only arise from habits of devotion and 437 virtue. Prayer is the chief mean appointed by divine wisdom for the attainment of these habits. It prepares the mind for spiritual impressions, and quahhes it for the favour and assistance of God. But we forbear to in- sist at greater length on this subject at pre- sent, as it naturally forms the second branch of this essay. Perhaps it may be still farther objected to petition, that " apostate man has no reason to expect that the Deity will listen to his prayers, and that it is inconsistent with di- vine justice to bestow a favour when a curse is merited." But this shadow of objection will vanish, when we consider that all our petitions are to be made in the name of Je- sus. It is a remarkable fact in the history of our race, that wherever man trembles with the apprehension of having offended God, or wishes to procure his protection, he tries to appease his wrath, or to conciliate his favour, through the medium of vows and sacrifices. This custom is evidently founded on the conviction, that something more than repent- ance or personal merit is necessary for attain- ing either the pardon or the love of heaven. Sacrifice formed an essential part of the Jewish law, and the blood of Christ, we are 4S8 told in the New Testament, can alone purify us from sin, and present us faultless before the throne of God. He is the sole Mediator between his Father and the human race. His merits and sufferings can alone entitle us to happiness and peace. Is it not reason- able, then, that we should address the Deity in the name of his Son. Justice is satisfied with his atonement, and we have only to ask the blessings of his purchase for his sake in order to obtain them. " I am the way," says he, " the truth, and the life : no man Cometh unto the Father but by me. Hither- to ye have asked nothing in my name ; ask and ye shall receive, that your joy may be full." II. Our process has now brought us to the other, and more agreeable part of our subject the Advantages of Prayer. We have travelled through the first part with caution, and we hope with success. We have at- tempted to remove every difficulty, which could retard the progress, and every thorn which could wound the faith, of the impar- tial enquirer after truth. We now contem- plate with pleasure the prospect before us, — a prospect variegated with the most exube- 439 rant and abundant vegetation, with scarcely a difficulty to retard, or a thorn to wound us. The first advantage of prayer that we shall mention is the gift of the Holy Spirit. " Ask, and it shall be given you," says our Saviour, " seek, and ye shall find ; knock and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone ? Or if he ask a fish, will he for a fish give liim a ser- pent ? Or if he shall ask an egg, will he offer him a scorpion ? If ye then being evil know how to give good gifts unto your chil- dren, how much more shall your heavenly Father give the Holy Spirit to them that ask him ?" Here the Deity has revealed himself to us, not as the " Lord of hosts and God of battles," but under tlie endearing appella- tion of our " heavenly Father." Though he dwells in heights of power and glory to which no human thought can soar, yet he condescends to tell apostate man, that he is more ready to receive him into favour, and bestow upon him his Holy Spirit, if he will but ask it, than an earthly parent is to give his children a piece of bread or an egg. Can 440 any thing be more pleasing to that exalted Being, " whose love passeth knowledge," than to restore his children to his own image to repair the ruin and decay of his own work- manship ? A child does not please his fa- ther so much when he desires to be instruct- ed in learning and virtue, as we please God, when we ask his Holy Spirit. This gift in- cludes, not only the transitory operation of the Spirit exciting to momentary goodness, but also its constant residence in the soul as a principle of spiritual activity. He, who delights in pouring out his soul to God in prayer, gradually feels more and more its in- fluence enabling him to fulfil the purposes of piety and goodness. He feels it sancti- fying his heart in all those graces, which are called the " fruits of the Spirit," — " in righte- ousness, and peace, and joy in the Holy Ghost." There are few more interesting and pleasing events in the history of oar religion, than the story of Cornelius. He was a Ro- man centurion, excluded from all the privi- leges of the Jews. Yet he was " a devout man, and feared God with his whole house. He prayed to God alway," no doubt earnestly desiring the divine assistance in the perform- ance of his duties, and a greater knowledge 441 of the exalted Being whom he adored. " His prayers came up before God." The " Search- er of hearts" saw the virtues of his soul, and favoured him with a message from heaven. While philosophers were allowed to wander in the doubts of science, while statesmen acted on the principles of human wisdom, and generals conquered or fell according to the vicissitudes of human things, to this good centurion an angel was commissioned from the throne of God. What an encourage- ment is here to constant and habitual prayer ! Do we feel it difficult to discharge the du- ties enjoined in the gospel, — to love and serve the Deity with fidelity and affection — to be charitable to all men — and to resist the temptations of the world ? Let us ap- proach with boldness to the throne of mercy, and we will obtain grace to help us in the time of need. The scriptures explicitly in- form us that " God is ready to work in us both to will and to do," on the reasonable terms of our praying to him. He will cer- tainly qualify us for performing all he com- mands and expects, else what would his pre- cepts be, but insult ; what his punishments, but cruelty ? The beneficial effects that prayer has up- 442 on devotion are great and numerous. The foundations of a religious life are laid in right notions of the Deity, and prayer has a direct tendency, not only to imprint deep- ly on the mind a sense of his being and at- tributes, but also to excite all those pious sentiments and affections towards him, which are necessarily consequent upon such a sense. Frequent acts of devotion are required, if we would properly conceive of Him as our Creator and Preserver, as perfectly acquaint- ed with all our ways, and as observing our conduct in order to a future judgment. We are surrounded with his perfections. A thousand objects call upon us to confess his presence, his wisdom, and his power. Yet it is the fate of a great part of mankind to be strangers to him. Engaged in a con- tinual round of business or of pleasure, the notion of an invisible Deity slips from their minds, and they journey through life as if he did not exist. They pursue the dignity of power, and the splendour of riches, with unwearied perseverance, and say in their hearts " there is no God." Far different is the conduct of the pious and reflecting. They frecjuently retire from the bustle of the world to acknowledge and celebrate the 443 divine perfections. They revive the ideas of them in their minds, and implore God to im- print them there in impressions never to be effaced. No man was ever more conscientiously re- gular in praying to God than David, and no man ever attained more exalted notions of his omnipresence, omniscience, and providence. " O Lord," says he in the sublime language of inspiration, " thou hast searched me and known me. Thou knowest my down-sitting and mine up-rising, thou understandest my thoughts afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo ! O Lord, thou knowest it al- together. Thou hast beset me behind and before, and laid thine hand upon me. Such knowledge is too wonderful for me ; it is high, I cannot attain unto it. Whither shall I go from thy spirit ? Or whither shall I flee from thy presence ? If I ascend up into hea- ven, thou art there ; if I make my bed in hell, behold thou art there. If I take the wings of the morning and dwell in the utter- most parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me. If I say, surely the darkness shall cover 444 me, even the niglit shall be light about me. Yea the darkness hideth not from thee, but the night shineth as the day. The darkness and the light are both alike to thee." Such is the language of pure devotion, and such can be the language of those only, who are frequently in the presence of God, contem- plating the glories of his nature, and acknow- ledging his infinite perfections. Prayer is well calculated to excite and to strengthen our love to God. When we place before our eyes the bounty and mercy of our heavenly Father experienced in the works of creation, and in the course of providence, but exercised most fully in the unspeakable bless- ings of redemption, sentiments of the liveli- est affection will arise in our minds. When once the impression is made by his goodness, the contemplation of every other perfection of his nature will inexpressibly increase it. We shall perceive that they enable him at all times to do us every possible act of kindness, and they will, at the same time, regulate our love to him with that degree of reverence, with which our affections for the Most High ought ever to be mixed. We esteem every thing that is fair and ex- cellent in the characters of our fellow-crea- 445 tures. But when we look around us in the world, we see no traces of moral excellence without some blemish or deficiency, — no at- tainments in goodness adequate to our full and unqualified esteem. When we retire in- to our closets, however, or repair to the house of w^orship, our souls soar to that exalted Be- ing, who is adorned in the highest degree possible with every great and amiable attri- bute, and in him find a proper object of their love. This is an emotion which ought to min- gle in all our exercises of devotion, and which is daily increased in fervour by the exercises of prayer. As frequent communication be- tween friends strengthens their attachment, so the filial love of man to his Creator in- creases with their communion. When first excited it may be weak and languid, but, through the generous exercise of devotion and prayer, it soon attains that warmth and tenderness so beautifully expressed by the Psalmist, " As the hart panteth after the wa- ter brooks, so panteth my soul after thee, O God. My soul thirsteth for God, yea the living God ; when shall I come and appear before God ? The desire of my soul is to thee, O God, and to the remembrance of thy name. With mv soul have I desired thee in 446 the night, yea with my spirit within me will I seek thee early. My soul waiteth for thee, O Lord, more than they who watch for the morning, yea more than they who watch for the morning." Trust in God is also strengthened by prayer. When we present ourselves before the throne of grace, we sincerely beg that the Deity will place us in those circumstances, that will finally redound the most to his glory and to our good. Our minds are then pos- sessed with a sense of his supreme dominion, exercised at all times with the most perfect wisdom, and invariably producing the great- est possible quantity of happiness. What can flow more naturally from this impression, than that we should rest satisfied under all the dispensations of his government, and be wholly resigned to his divine will ? We pray that he would do what is best for us : when the event, then, declares his pleasure, we should, and will be, contented. Let us view for a moment the conduct of those, who never pray. Are they in prospe- rity ? Then there are no bounds to the arro- gance of their pride, and the violence of their passions. They ascribe all the advantages of their fortune to their own superior industry '447 or merit. " They take the timbrel and harp and rejoice at the sound of the organ. They say unto God, depart from us, for we desire not the knowledge of thy ways. What is the Almighty that we should serve him ? And what profit should we have if we pray unto him ?" But is the picture reversed ? Are they deprived of their substance or afflicted with disease ? What now can equal their condition ? Despair, in gloomy darkness, succeeds the swelling pride of their souls, they bewail their folly in the days that are gone, and feel that all earthly enjoyment, un- connected with devotion and virtue, is but the passing rapture of a moment. How many, alas ! in such circumstances, have foully crimsoned their hands with their own blood, and, daring eternal misery, rushed into the presence of their Judge ! Very different is the character of those, w^ho regularly and faithfully discharge the duty of prayer. When they enjoy every blessing, which lavish hearts, can wish, they never fail to consider them as the gifts of heaven. They recognise the hand of their benign Creator in all the modifications of happiness with which their state abounds, and are never elated above measure by the 448 most fortunate occurrences of life. When the hour of distress arrives, when a cloud is thrown over their prosperity, or disease preys upon the system, they bear all with patience and dignity. They know that the evils of life are not wantonly inflicted, and that a merciful God directs the storm of calamity. The most painful conjuncture of distressing circumstances never abates their confidence in heaven. " What ?" say they, " shall we receive good at the hand of God, and shall we not receive evil ?" Hope in God is no less indebted to prayer than the affections above mentioned. The blessings of salvation and future happiness are the principal objects of our petitions, and the very command that enjoins supplication for these, obliges us to hope for them. When we pray under the influence of this feeling, we testify in the most obvious manner, that God is the absolute Disposer of events. When human means fail us, and we have no farther prospect of obtaining the object of our wish, than to pray to God that he would bestow it upon VIS, and to expect that he will do so, is properly to pray to him as God, and consti- tutes the highest act of homage we can pay him. 449 Fear and anxiety may for a time sully the lustre of hope in God, but prayer gradually purifies it from them, and increases it with daily accessions of life and vigour. The man, who never kneels before the throne of grace, must, of necessity, be a stranger to this su- blime affection. His soul is smothered in the dust ; his wishes centre in the joys of time ; and the flight of " threescore years and ten" drives eternity from his thoughts. How shocking must be the summons of death, when it awakes him from this state of slum- ber, and his conscience informs him, that he is "quite unfurnished for the world to come !'* But " the latter end of the godly man is peace." His soul is enraptured with the prospect of glory. He smiles at death, and longs for dissolution. He delights in the decays of nature, and sinks into the grave with hope : " knowing that henceforth there is laid up for him a crown of righteousness that fadeth not away." We have thus seen that prayer is the chief support of religion : let us now see what effect it has upon morality. Between the exercises of devotion and the practice of virtue there is a strong and intimate connection. Pre- tensions have been made to piety by persons 450 deficient in virtue, and others have pretend- ed to be virtuous, who laid no claim to piety ; but let the pillars of devotion be once shaken, and virtue will totter to its ruin. The hopes and fears of religion are the great principle of moral conduct to apostate man. Scarcely will any one be virtuous for the sake of vir- tue. The encouragements of futurity must be the chief motive to do well. On the other hand, they who trample upon every principle of rectitude, who glory in complicated scenes of wickedness, and go on in the commission of any known sin, are also the fools, who have said in their hearts " there is no God." When the statesmen of antiquity first at- tempted to teach mankind the arts of peace, they found it absolutely necessary to call in the aids of religion. Experience assured them that human laws have little influence on the conduct, when the notion of divine legislation is not deeply impressed upon the mind. Though they threatened transgres- sors with exemplary punishment, yet they found that the laws were broken with eager- ness, whenever an advantageous opportunity occurred. No outrage was too great for the daring, barbarous souls of men, while free from the habitual fears of vengeance from on 451 high. But when they were assembled in the temple of the gods, and taught to pray and sacrifice to those invisible powers, who would in a future state of being reward or punish them according to their deeds, they were gra- dually restrained from violence, and trained to the duties of social life. It is not meant here to insinuate, that religion is a device in- vented to keep people in awe, or that man, while he roamed at large a savage of the fo- rest, was devoid of those principles of devo- tion and virtue, which distinguish him in the high state of improvement that he has now at- tained ; all that is meant is, that the sense of an invisible God, and the notion of a future state, though natural to man, are objects so foreign to the general current of thought, that they fail properly to influence human conduct, if not frequently recalled to the mind by the solemnity of religious worship. Genuine morality is taken from the gos- pel, and was Christian before it was philoso- phical. Many of the precepts of heathen philosophy are sublime and excellent, but many others display only the depravity of the human heart, or the weakness of the human understanding. The word of God alone is always pure, certain, and consistent. The 452 meanest Christian that toils in the drudgery of lifehasmore refined ideas of moral duty than a Plato or a Cicero ; but notwithstanding this exalted knowledge, he will be incapable of con- forming his conduct to his notions of right and wrong, unless by frequent and earnest prayer he procure the assistance of the Spirit of God. In the present ruined state of our na- ture, the allurements of vice too easily triumph over innocence and virtue ; but when we consider that habits of goodness can alone make us fit objects of the favour of our heavenly Father, and when we supplicate his aid in the performance of our duties, we gradually acquire the wish and the power to be virtuous. Our desires of freedom from sin gather strength from being frequently expressed. Our endeavours to become pious and good increase with our desires, and the issue, under the influence of divine grace, must necessarily be happy. Universal benevolence is exercised and im- proved by prayer. Our religion teaches us, that every human being stands in the same relation with ourselves to the great Gover- nor of the world, and commands us to love and pray for him. The love of our fellow- creatures, then, must necessarily revive or 453 languish with the spirit of devotion and prayer. Every bosom that expands with love to God will expand with love to man, and next to the love of God there is no emotion of the soul that gives us a nearer resemblance of the Deity. " God is love, and he that dwelleth in love dwelleth in God, and God in him." The precepts of the gospel, that lay us un- der the obligation of forgiving our enemies, tend much to promote this heavenly affec- tion. " Love your enemies, bless them that curse you, do good to them that hate you? and pray for them which despitefully use you and persecute you," is the command of our Saviour himself, and must be obeyed by every one who hopes for the pardon of God. We ought not to pray while under the influence of revenge, much less to expect that we will be heard. Forgiveness of injuries, however difficult to the human mind, is required of all who wish to obtain the mercy of their Creator. " If ye forgive men their tres- passes, your heavenly Father will also forgive you. But if ye forgive not men their tres- passes, neither will your heavenly Father for- give your trespasses." Every pious worship- per will consider the condition as reasonable, 454 and imitate the mercy which he implores. We not only pray that God would forgive us our trespasses," but also that he would " enable us freely from the heart to forgive others." How can we expect to be heard, then, if our conduct contradict our prayers ? How can we dare to solicit the divine blessing upon endeavours that we never exert ? The same reasoning holds true with regard to all the other duties of morality, that rea- son and revelation teach us to perform. When we humbly confess to God the error of our ways, and desire his gracious assist- ance in putting into practice the resolutions we form of amending our lives, it is impos- sible for us to go on in our former course of sin, or refrain from walking in the paths of piety and virtue. We shall naturally " cease to do evil and learn to do well." The ob- vious disagreement between our prayers and conduct will fill us with shame and confu- sion, and till they bear a more intimate re- semblance, our souls will be incapable of that serenity and peace which only distinguish the pious and the good. When we acknow- ledge to God that passion and appetite have " too long had victory and dominion over us," and promise that we will in future strive to repress and overcome them, is it })robable that we shall long continue to riot in the plea- sures of sense, and lay schemes for the de- struction of innocence and virtue ? When by prayer we have brought our minds to ve- nerate and love the Deity, and when we have implored him to aid us in imitating his per- fections, can we fail to discharge the duties of justice and veracity, on which the good of society so evidently and necessarily depends? The impious ruffian who, " untrembling mouths the heavens," and whose heart never melted at the sight of human woe, may de- light in scenes of murder and robbery, and he may not scruple to commit any crime to accomplish an ambitious purpose, and amass treasures at the expense of mankind ; but the pious worshipper of God will never de- prive an innocent fellow-creature of life or fortune, — he will never " wade through slaughter to a throne," nor become rich with the plunder of nations. He that is daily ac- customed to set his heart in order, by prayer and meditation. Will be less liable to fall a victim to the temptations of vice, than those who have no stated times for regulating their thoughts and aifections, and who permit 456 them to go on without examination and with- out control. The last advantage of prayer that we shall mention is, that it exalts the human mind, and gives it a foretaste of that felicity which is prepared for the righteous in the paradise of God. We pray for happiness ; but if we consider the disposition of our minds at the time, we shall find that it naturally tends to produce it. What other enjoyment can equal that of being admitted into the pre- sence of God, of opening our souls to the en- lightening influence of his wisdom, and of pre- paring every faculty for the communications of his grace ? Where can the vain man find an honour equal to that of addressing the King of kings, or where the lover of pleasure pro- pose so adequate an object for his worship ? Is it not strange that even the pursuits of dignity and happiness should have been rec- koned unconnected with devotion, when the highest honours and purest enjoyment arise from fulfilling its duties ? Is it not equally strange that many who pretend to taste and genius, should fail to have intercourse with a Being of infinite power, wisdom, and good- ness — with the inexhaustible source of beauty, of grandeur, and of joy ? 457 Those who live in the habitual neglect of prayer, taste no enjoyment but what arises from the gratification of their appetites and passions. Losing sight of their native hea- ven they place their highest delight in the trappings of ambition, the hoards of avarice, and the pleasures of dissipation. While they seek to obtain an earthly crown as the sum of human bliss, they disregard the crowns of glory which are prepared for the righteous ; while they employ their time and powers in amassing riches, they forget to lay up trea- sures in heaven ; and while they revel in the excitements of criminal pleasure, they lose the prospect of eternal joy in the sensual in- dulgence of a moment. They become wholly insensible to whatever is truly great and amiable, and are thrown into a constant tu- mult of hope or alarm by the promises or threatenings of the present scene. But he, who regularly discharges the duty of prayer, is incapable of such grovelling pros- tration. The most sublime ideas of science are nothing when compared with those grand conceptions that warm and elevate his soul. The whole universe is not sufficient for his extensive reach and piercing speculation. He launches forth into endless space. He 458 soars to the great Creator and Preserver of all things, and contemplates with rapturous emotion the eternal glories of his nature. He beholds his goodness kindling the stars of heaven, surrounding them with innumerable worlds, and peopling these with myriads of beings sentient, intelligent, and happy. He beholds the same goodness in co-operation with infinite wisdom, effecting the plan of our redemption, the Son of God expiring, a ransomed world, and the mansions of eternal rest. Such are the sublime conceptions of the pious man, that never fail to swell his bosom with pleasures beyond the reach of sense, and excite the desire of imitating the perfections of God. Rising superior to the bustle of worldly business and enjoyment, he places before his eyes the example of his Sa- viour, and " goes about continually doing good." When he retires from the sympa- thies of social intercourse, it is to converse with the Great Governor of the universe, and taste the extatic joys of divine friendship. Even the perception of his own weakness and frailty destroys not his happiness. Though he be ignorant, his God is omniscient : though impotent, his Guardian is Almighty. Those divine attributes exercised in promoting his 459 welfare are a perpetual source of comfort to him, and his own insufficiency is lost in the immensity of infinite perfection. *' A soul in commerce with her God in heav'n, Feels not the tumults and the shocks of Hfe, The whirls of passions and the strokes of heart. A Deity believ'd is joy begun ; A Deity ador'd is joy advaned ; A Deity belov''d is joy matur'd. Pray'r ardent opens heav'n, lets down a stream Of glory on the consecrated hour, Of man in audience with the Deity. Who worships the great God, that instant joins The first in heav'n, and sets his foot on hell." FINIS. r.DlNBt'RfJH : PRIN'TKIJ BV A. DALFOIR AND CO. HIGH STRKKT. Princeton Theoloqical Seminary Librari^^^ 1 1012 01237 2324 Date Due iy \ rs V K ' ep 1 f)