lltlltliMittnillUlM^ ';!ii;IJlJ!iliilHi!liH)iUi i r.nn- lMM«MMIIMIi|! HHI>ll!ll||ll!llll!ll|||l!ll!|l||||{||||{Hlli^|!i!!l M;||Ji!Ht!il!iiMMUI'!iM!PMtj!^^f!MJ}MHM(iHM*)li»»l|MnHMHfUUIMfJ»miUl|l / ©Itcotoqical ^cuuitafu BX 8915 .077 18A2 V 1 Orton, Job, 1717-178J. The practical works of the Rev. Job Orton, S.T.P. k 1X^7 London, No. 73 Cheapside, 1842. MR. TEGG HAS JUST PUBLISHED THE FOLLOWING NEW BOOKS AND NEW EDITIONS. *t* Orders from Merchants, for Exportation^ of ivhatevcr magnitude, executed with correctness and despatch. BIBLICAL CRITICISM AND INTERPRETATION. £ s. d. BLAYNEY'STRANSLATIONOF JEREMIAH AND LAMENTATIONS. 8vo, 0 9 0 BOOTHROYD'S FAMILY BIBLE. 3 vols. 4to. . . .550 BROWN'S SELF-INTERPRETING BIBLE. 4to. Maps, &c, . . ,250 DICTIONARY OF THE HOLY BIBLE. Svo. . . 0 12 0 CONCORDANCE OF THE HOLY SCRIPTURES. 18mo. .040 BURDER'S ORIENTAL CUSTOMS. New Edition. By Groser. Svo. .090 BURKITT'S NOTES ON THE NEW TESTAMENT, 2 vols. Svo. .110 CAMPBELL'S NOTES ON THE GOSPELS. 2 vols. 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His whole conduct was in full conformity^to these pious wishes. Mr. Orton had not appeared much from the press, previously to his resignation of the pastoral office. His only pubhcations before that period were his funeral sermon for Dr. Doddridge, printed in 1752;* a fast sermon, in 175<), occasioned by the earthquake at Lisbon, entitled, Noah's Faith and Obedience to the Divine Warnings, and his Preser- vation from the Deluge Considcred,t and Three Discourses on Eternity, and the Importance and Advantage of Looking at Eternal Things,^ ]iublishcd in 17<>4. These three discourses have gone through several editions, and have been translated into Welsh. Such was Mr Orton's ill state of health, together with his attention to the duties of his pro- fession, that it was not till 1766 that he was enabled to give to the • Vol. i. p. .W? of this edition. t Vol. i. p. 583. ^ \'ol. p. i. 5'2H. MEMOIR OF THE REV. JOB ORTON. XI world his Memoirs of the Life, Character, and Writings, of Dr, Dod- dridge. In 1769 he published a set of sermons, under the title of Religious Exercises recommended; or. Discourses on Secret and Family- Worship, and the Religious Observation of the Lord's Day, with two Discourses on the Heavenly State, considered under the Idea of a Sabbath.* In 1771 Mr. Orton published Discourses to the Aged ;t the subjects of which were admirably adapted to the situation of the persons for whom they were intended. All these discourses indeed breathe an excellent spirit, and show an earnest desire in the writer to advance the interests of genuine piety and practical religion. Our author's next publication, which appeared in 1774, was entitled. Christian Zeal ; or. Three Discourses on the Importance of seeking the Things of Christ more than our own.| At a time when many valuable treatises had been published in defence of toleration and liberty, he thought there Avas great room to complain of the want of zeal for the support and advancement of real practical religion, and for the good of souls. To revive, therefore, this zeal, was the object of the discourses in ques- tion. In 1775 Mr. Orton committed to the press three further dis- courses, under the title of Christian Worship ;§ the subjects treated of in this piece, which has been translated into Welsh, are the profitable hearing of the word ; the joining in public prayer ; and the singing of the praises of God. Two volumes of Discourses on Practical Subjects, || were the production of the next year. The sermons are thirty-six in number, and testify, in tlie strongest manner, the ardent solicitude with which the author endeavoured to inspire mankind with the principles of ])iety and virtue. Mr. Orton's last publication, which appeared in 1777? "\^'fis entitled. Sacramental Meditations; or. Devout Reflections on various Passages of Scripture, designed to assist Christians in tluir Attendance on the Lord's Supper, and their Improvement of it.^ These ineditations, which are fifty in number, are all founded on different texts of the sacred writings, and are what the author himself used in the administration of the sacrament, according to the method observed among dissenters from the Church of England. " The reader," say the Monthly Reviewers, " will not find in this work any rapturous flights, or wild chimeras ; he will meet Avith nothing but Avhat is rational and pious, tending to form the heart to the love of God, and to the practice of what is excellent and praiseworthy." Several eminent divines of the establishment expressed their high approbation of the Sacramental Meditations ; particularly the Rev. Mr. Hunter, vicar of Weaverham in Cheshire, and the author of several ingenious publications. Dr. Tucker, dean of Gloucester, aud Dr. Adams, master of Pembroke College, Oxford. • Vol. ii. p. 1. t Vol. i. p. 323. | Vol. i. p. 491, § Vol. i. p. 459. II Vol. i. p. 1. f V'ol. ii. p. 161. Xll MEMOIR OF THE REV. JOB ORTON. Besides tliese several publications, all of ■which appeared with his name, Mr. Orton, in 1770, was the author of two anonymous tracts, entitled Diotrephes Admonished, and Diotrephes Re-admonished. They were written in defence of his excellent friend Dr. Adams, at that time vicar of St. Chad's, Shrewsbury, who had been violently attacked by some of the high-floAvn Calvinistical Methodists, and especially by the writer of a piece, which made a considerable noise in its day, called, " Pietas Oxoniensis."* There is one small publication by Mr. Orton, Avhich we have omitted to mention in its proper place. It was the earliest piece printed by him, having first appeared in 1749, and, we apprehend, Avithout his name. The title of it is, A Summary of Doctrinal and Practical Religion, by way of Question and Answer, with an Introduction, shoAving the Im- portance and Advantages of a Religious Education.t So well has this tract been received, that it has gone through numerous editions. We shall conclude our account of Mr. Orton's writings, by a brief notice of his posthumous works. In the course of his ministerial service, he delivered a short and plain exposition of the Old Testament, with devotional and practical reflections ; which exposition and reflec- tions were published from the author's manuscripts, for the use of families, by the Rev. Robert Gentleman of Kidderminster, AYorcester- shire, in six large volumes octavo. The first volume appeared in 1788, and the last in 17^1. This work met with a very favourable reception on its first publication and is calculated for general utility. Of the notes it cannot be said that they are eminently critical ; but they often convey valuable instruction ; and the reflections are admirably adapted to promote the purposes of devout feeling. Another production of Mr. Orton that has been given to the public, is. Letters to a Young Clergyman, 12mo, 1701. J Mr. Stedman, to whom these letters were written, performed an acceptable service in committing them to the press. The advice contained in them is, in gc-neral, excellently fitted for the direction and improvement of the younger clergy of every denomination. In 180t) were published, Letters to Dissenting Ministers, &c. to which are prefixed ileraoirsof his Life, by 8. Palmer.§ Besides IMr. Orton's publication of Dr. Doddridge's Hymns, and of the last three volumes of the Family Expositor, he printed, in 17<'4, ft ihmv edition of the Life and Death of Mr. Philip Henry, and pnfixed to it an address to the descendants of that eminently pious and Avorthy divine. Of religious biography our author was particularly fond, and he was a great admirer of the two Henrys, Philip and .Matthew, Mr. • See vol. ii. paRe 4fi8, vote. t Vol. ii. \). 3'25. } \o\. ii. p. 41 1. th of" the same month, agreeably to his own request, he was buried in JMr. Bryan's grave, in the chancel of St. Chad's, Shrewsbury. Mr. Bryan had been formerly vicar of St. Chad's, but bad been ejected from his living in 1662. Near the spot a neat monument has been erected to Mr. Orton's memory. "With regard to the notice to be taken of him after his decease, Mr. Orton left the subsequent directions in his will. " I desire Messrs. Fownes and Lucas would preach the following sabbath to their respective congregations, or to each other's, from 1 Tim. ii. 12. But I desire they would say nothing of me, but exhibit the glory of the gospel, and the honour of the Christian ministry. Only let them assure my former hearers, that serving them in all their interests, especially their best, was the delightful business of my life ; that all my time and studies were directed that way ; and that if they retain any gratitude and respect to me, they would show it by their holy conversation, and by esteeming their present pastors highly in love for their work's sake ; by their wise and faithful improvement of their labours, and by their candour and love one to another." Mr. Fownes's sermon was published. Our author's talents as a preacher have been thus delineated by Mr, Fownes : " Mr. Orton was master of a great variety of styles, and I have frequently heard him, in the course of his pubHc services, adopt them all with success. But the general character of his preaching was rather of a practical, serious, and affectionate turn, than distinguished by laboured and long- continued trains of reasonings. The didactic manner, like that of a parent addressing his children, or an instructor his pupils, was that which seemed most adapted to his taste and inclination ; and though he acquitted himself with general acceptance in all the methods in which he addressed his hearers, it was in that he chiefly excelled." Were it necessary, it would be easy to produce the testimonies of Doctors Kennicott, J\dams, and Tucker, with several others given by eminent men, both of the establishment, and among the dissenters ; for, to use the language of the apostle, " he had a good report of all men, and of the truth itself" ERRATA. Vol. i. p. 171, for Itope read home, p. 34G, for Psalm xii. read I'salm xcii. CONTENTS OF VOLUME I. Advertisement Life of Mr. Orton PAOE ill DISCOURSES ON PRACTICAL SUBJECTS. I. The Joy of Angels at the Creation of the World. — Job xxxviii. 7. 1 II. God's Condescension in beholding the Things in Heaven and in Earth. — Psalm cxiii. 5, pear, and the more we shall magnify the divine artist. God approves and encourages our serious inquiries. He hath given us senses to discern his works ; understandings to trace up effects to their causes. He hath implanted curiosity in us to excite us. It is our shame and our sin, that we so little study and admire those works of God, which filled the angels with wonder, transport, and harmony. Creation is a subject that comes recommended to us by a variety of forcible motives. Studying it is a duty wc owe to Ciod and ourselves. It will fur- nish our minds with the most innocent and noble entertainment. It will lead our thoughts to Hod; dispose us to love him and to adore him ; to be grateful for his goodness to man, and to trust DIS. I.J THE JOY OF ANGELS AT THE CREATION. 7 in him, whose power and wisdom are infinite, and whose " ten- der mercies are over all his works." Add to this, that it will confirm our faith in the scriptures ; in what they declare of his agency in creation, of his infinite perfections, his constant uni- versal providence, his inexhaustible bounty, and the provision he hath made for the eternal happiness of the pious and good in a better world. Reason, and true philosophy, which is reason cultivated and employed, are friends to religion, and will dispose us heartily to receive the gospel, and to reverence, love, and obey that glorious Being, who " giveth us all things pertaining both to life and godliness." Again : Did the angels rejoice in the creation of God ? We may infer, 3. They must he grieved at every thing that defaces and disho- nours the creation. It is so full of wonders, that even the saga- cious minds of angels are continually discovering new beauties and glories in it. And it must be offensive to them, when they see mankind acting like brutes; forgetting the Lord their Maker, and disregarding the operations of his hands. They must be grieved at the first apostasy of human nature ; offended with every thing that defaces the beauty of the creation, and disturbs the harmony and order of the natural world. When the infe- rior creatures are cruelly treated, or abused to the injury of man, these pious and friendly beings must be displeased. When man, the chief of the lower creation, degrades his nature by in- temperance and lust, or is overcharged with the cares of the world ; when men bite, devour, and destroy one another, the angels must turn away their faces with shame and indignation. Indeed every sin is a blemish to the creation, and a disturbance of the good order in which the glorious maker of all things hath placed them. The angels must be particularly grieved, when ignorant, frail, and sinful men take upon them to censure the works and the providence of God, which they admire and adore. To reprove this error in Job and his friends, it is proba- ble that the thought in our text was intended. The angels cele- brated the works of God, which they were ready to quarrel with; and adored the providence;, about which they were too proudly and uncharitably disputing. Let us then avoid every thing that would give pain to these superior intelligences ; and with them, magnify what we know, and humbly reverence and adore what we cannot fully comprehend. Again : Did the angels rejoice at the first creation ? We may infer, 4. They woidd more rejoice in the new creation. At the re- demption of the world, which is described in scripture as "a new creation ;" " For thus saith the Lord, Behold, I niake all things new. Old things are passed away; behold, all things are become new." Redemption is creation more noble and sublime. It is creating anew degenerate hearts, and renew'ing them to the image of God. The first creation was chiefly a display of the 8 orton's practical works. natural perfections of God, his power and wisdom. The new creation by Jesus Clirist is chiefly a display of his moral perfec- tions, his justice and patience, his faithfulness and goodness, his holiness and mercy. It is a scheme which at once secures the honour of the divine government, and the recovery and hap- piness of fallen creatures. Heaven rang with acclamations of joy, when the plan of it was first published. When an angel was sent down to give intelligence of the birth of Christ, we are told how the morning- stars sang too"etheraoain, and how the sons of God shouted for joy : for " there was \nth the angel a multitude of the heavenly host, praising God and saying. Glory to God in the highest, on earth peace, good-will towards men," Luke ii. 13. The glories of creation do, as it were, fade and grow dim, when those of redemption appear. The sun lost, as it were, its lustre, when the Sun of righteousness arose upon the earth. Or, we may adopt the words of the poet concerning liberty, and apply them with greater justice to the gospel; " It makes the gloomy face of nature gay, Gives beauty to the sun, and pleasure to the day." With what transports of joy did the angels welcome the Sa- viour into the world again, when he arose from the dead ; and accompany their ascending Lord, when the work of redemption Avas finished ; when he led captivity captive ; when he "went up with a shout, even the Lord with the sound of a trumpet." The facts and doctrines, the institutions and design of the gospel, are the subjects of their diligent study. " These things," saith the apostle Peter, "the angels desire to look into," 1 Pet. i. 12. There is joy in heaven among the angels of God, when sinners repent and are converted. They sing together and shout for joy, when dead souls are made alive ; when the rational creation wears that beautiful aspect, which receiving and obeying the gospel produceth. This should enlarge our ideas of that glori- ous gospel ; dispose us to the diligent study of it, and the most sincere and stedfast obedience to it ; and should excite our most ardent praise to God and the Lamb. " Sing, O ye heavens, for the Lord hath done it;" and let all nature join in the song, " for the Lord hath redeemed Jacob, and glorified himself in Israel." Let me add one inference more: 5, What Joy and shouting will there he among the angels at the last day. Even that day, when the mystery of God shall be accomplished ; and the redemption of all his people be com- pleted; when all the righteous shall be gathered together, joined to an innumerable company of angels, and all God's sons be brought to glory. This earth indeed, which is the stupendous effect of divine power and wisdom, and hath been the scene of so many wonders of providence and grace, shall then be de- stroyed, and all its glories laid in ruins. But there are new Dis. II.] god's condescension. 9 heavens and a new earth ; a nobler, and more glorious and sta- ble world, in which dwelleth righteousness : and neither angels nor good men will regret the loss of this world, when they are fixed together in one more magnificent, splendid, and delightful, better suited to their spiritual and holy natures, and which will never pass away or decay. With what transports of joy will the angels welcome the whole family of the redeemed to the man- sions in their Father's house ! and when they are all gathered to- gether, such an anthem of praise, such harmonious songs and shouts of joy, will be raised by saints and angels, as even heaven itself never heard before. May you and I be there, brethren ; join in the harmony, and partake of the joy ! Amen. DISCOURSE II. god's condescension in beholding the things in heaven AND in earth. Psalm cxiii. 5, 6. Who is like unto the Lord our God, who dwelleth on high ; who humbleth himself to behold the things that are in heaven and in the earth ? It hath often and very justly been observed, that it is one great recommendation of the holy scriptures, that they express more justness of thought concerning the nature of God, than any other compositions whatever, they particularly resolve all events into his will and providence, which is the truest philoso- phy as well as the best divinity. They inform us, that God is our creator and preserver ; that the state and circumstances of every creature, and all events relating to them, are ordered and determined by him. Consequently, it becomes us to entertain just ideas of him, to make those ideas familiar to our minds, and to set the Lord always before us. We have in the text one of the most grand, and at the same time amiable, representations of the blessed God, which is to be found in scripture. And I would entreat, my brethren, that you would pay a most serious attention to it, and manifest, even while I am discoursing upon it, how much your minds are affected with it. — I shall, I. Consider the view here given of the unequalled majesty and glory of God. And, II. Of his great and amazing condescension in his regards to his creatures. And then make some natural and useful re- flections upon the subject. I. I am to consider the view here given of the unequalled majesty and glory of God. 10 orton's practical works. Now here are two thoughts suggested to us — that he dwelleth on high — and that there is none like him. 1. He dwelleth on high. The margin renders it, " He exalteth himself to dwell," or maketh himself" high and sublime in his dwelling. We naturally annex the ideas of grandeur, magnifi- cence, and excellency to what is high above us. Hence princes are called " high," and addressed by the title of " highness." When they appear on their thrones, they are raised above others, to denote their dignity, state, and precedence. Hence God is spoken of as " the high God," " the most High," " the Highest," and the like. He is described as " seated on a throne high and lifted up," Tsa. vi. 1. As the heavens are high above us, he is said to have prepared his throne in the heavens ; to have fixed his seat on high, quite above this earth and all created glory. So in the verse before the the text, " the Lord is high above all nations and his glory above the heavens;" above these visible heavens; beyond the sun, moon, and stars, and higher than the thrones of angels, principalities, and powers. The residence of his glory is in the heavenly world. There he appears by some peculiar displays of his presence, clothed with honour and majesty; *' thousands of thousands stand before him ; ten thousand times ten thousand minister unto him." From thence he beholds the whole universe, reigneth over it ; and all creatures, and all worlds, are under his government and control. In short, we have the noblest description of this, in words admirably sublime and plain, yet not fully to be compre- hended even by an angelic mind, " He dwelleth in the high and holy place, and is the high and lofty One that inhabiteth eternity," Isa. Ivii. 15. The other thought suggested in the text is, 2. There is none hke him. " Who is like to the Lord our God?" which may either be an expression of the Psalmist's great admiration, or a challenge to the whole world to name any being equally great, glorious, wise, and good. There is none like him among the human race : none of the wise men, the nobles, and princes of the earth. They are called " gods," but they are but " children of the most High." They are derived, dependent, dying creatures ; owe all their power and authority to him, who is " King of kings and Lord of lords, the blessed and only potentate." There is none like him among the gods of the earth. Not their idols ; for they are not equal to men. None of those beings or objects of worship which have a real existence ; for they are all produced, and can at any time be destroyed, by him. " Who then is so great a God as our God, the true God, the living God, the everlasting King?" — Among the saints in heaven, there is none like him. Glorious things are spoken of them ; but all their lustre is derived from him and they shine by iiis rays. The angels, though the top of the Dis. II.] god's condescension. 11 creation, and though they bear the nearest resemblance to the Father of lights, are not equal to him. They are all formed and supported by him, and derive all their knowledge, power, zeal, and happiness from him. " Who in the heavens can be com- pared to the Lord ? who among the children of the mighty can be likened unto the Lord ? " Ps. Ixxxix. 6. Such is the nature of the divine Being, that it is impossible any other being should be equal to him. It is impossible, in the nature of things, that there should be any more than one eternal, self-ex- istent being. We are likewise taught by scripture, as well as reason, to argue from his works, that there is none like him. No other being can produce such stupendous effects. So Moses addresseth him : " Who is like unto thee, O Lord, among the gods ? who is like thee, glorious in holiness, fearful in praises, doing wonders?" Exod. xv. 11. So David saith, " Among the gods there is none like unto thee, O Lord, neither are there any works like unto thy works," Ps. Ixxxvi. 8. The operations of his providence, and especially his appearances for his church and people, prove his unequalled glory. " Thou hast done great things, O God; who is like unto thee?" Ps. Ixxi. 19. Nay, the Lord himself appeals to his works, as a proof of his supreme, unequalled deity. " To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number : he calleth them all by their names, by the greatness of his might," Isa. xl. 25, 26. So that, upon the whole, we may adopt the words of Moses, and say, " There is none like unto the God of Jeshurun (or Israel), who rideth upon the heaven in thy help, and in his excellency on the sky," Deut. xxxiii. 26. But we are chiefly to direct our thoughts to his kindness and goodness, in which, as well as his great- ness, there is none like him. Let us therefore proceed to con- sider, II. Tlie view given us of his great and amazing condescension. After we have been surveying his unequalled majesty and glory, nothing can be more delightful than to view him as stooping to regard his creatures, and manifesting the greatest kindness to them. " He beholdeth the things that are in heaven and in the earth." Here let us observe, what the Psalmist intimates, that it is great condescension in God to behold the things that are in heaven — but greater and more wonderful condescension to behold the things that are in earth. 1 . It is great condescension in God to behold the things that are in heaven. By " the things that are in heaven," is to be under- stood the inhabitants thereof; the saints and angels. And be- holding them signifies, not only taking notice of them, but kindly regarding their services, and manifesting himself and his 12 orton's practical works. favour to them. He taketh notice of them, — is not so wrapt up in his own essential perfections, glory, and happiness, as to overlook them. They dwell in his immediate presence, and he doth them the honour to employ them in his service ; sends forth his angels to minister to the heirs of salvation, though he could guide, defend, and prosper them by his own immediate power. He likewise graciously regards their services. He be- holds them with an eye of approbation, complacency, and delight : he is pleased to see them happy. His presence and love fill them with joy, and constitute their chief felicity. Now it is great condescension in God thus to behold them : for they are creatures, and fall infinitely short of him in perfection. They cannot by searching find out God, nor have they minds capacious enough to receive him. Besides, their best services, though not sinful and polluted, are yet imperfect. They are not equal to his glory ; for " he is exalted above all blessing and praise." Were their services more excellent, they could not profit him. He is not worshipped, even by these glorious spirits, as if he needed any thing or they could make any addition to his hap- piness. His infinite perfection, sufficiency, and bliss raise him above them. " Behold he putteth no trust in his servants, and his angels he chargeth with folly," Job iv. 18; or he maketh no boast of them. It is therefore a great stoop of condescen- sion and goodness in God to behold the things that are in heaven. 2. It is greater and more wonderful condescension to behold the things on earth. " His eyes run to and fro through the earth, and he beholds all nations." He takes notice of all they say and do. Nor is he an unconcerned spectator; for he ruleth over all. His providence continually works for the support and comfort of his creatures. His constant energy holdeth human souls in life ; nor can the wisest or greatest of men speak a word or move a finger without him. He " leaveth not himself without witness" of his being and providence in any nation, in that " he doeth good, giveth rain from heaven and fruitful seasons, filling their hearts with food and gladness." Yea, his care stoops so low, that " not a sparrow falls to the ground without him, but the hairs of our head are numbered." He manages the aftairs of his creatures and performeth all things for them. And his care extends to the meanest as well as the greatest of men. He be- holds those things which men commonly overlook and despise ; and doeth kind and wonderful things for the poor and the help- less. This the Psalmist had immediately in his eye, as a proof of the divine condescension. Therefore he adds, after the text, " He raiseth up tlie poor out of the dust, and lifteth the needy out of the dungliill;" from the lowest and most contemptible circumstances ; " that he may set him with princes, even the princes of the people." He interposeth to " make the barren Dis. II.] god's condescension. 13 woman to keep house, and to be a joyful ntiother of children." But he views his saints and servants with peculiar complacency and delight. " His countenance beholdeth the upright, and he withdraweth not his eyes from the righteous." He regards their poor services ; and though they fall so short of the services of angels, and are not only imperfect but polluted and mingled with sin, yet he taketh notice of them and is pleased with them. He doth not despise the cry of the destitute, but heareth it ; and esteems himself glorified, when his people offer praise to him, Ps. 1. 23. He loveth the gates of Zion, where they meet to worship him ; and their prayers and praises come up as grateful incense, perfumed with the merits and intercession of Jesus, their high-priest. Yea further, this high and lofty Being " dwelleth with him that is of a contrite spirit." He taketh pleasure in his people, dehghts over them to do them good, and rejoiceth in the prosperity of his servants. Some of the heathen philosophers thought it beneath the dignity of God to stoop to such mean affairs : but the great God doth not think it beneath his own dignity to behold the things on earth. This will appear to be great and wonderful condescension and grace, if we con- sider what mean creatures men are. They derive their being from the dust ; dwell in houses of clay ; at their best estate they are altogether vanity ; will soon be laid in the grave and turned to corruption. And will the great God set his eyes upon such creatures as these, when there are infinite orders of beings above them, much nobler than they ; and when all the nations of the earth are in his sight but as the drop of the bucket, and lighter than vanity ? — In order to enhance this condescension, let it be considered, that men are sinners against God ; depraved and defiled creatures. They have lost their innocence and are become unclean ; have lost their order and are become irregular. They often desire, judge, and act wrong ; and there is not one that perfectly doeth good, no, not one. By the generality of men God is affronted, neglected, or forgotten. Even the worship and obedience of his saints, of the best of his saints, are im- perfect and polluted. Who then is like to the Lord our God, that stoops to regard such creatures, and be so good to a world so full of vanity, sin, and pollution ? — Let us consider, once more, what his condescension and grace have done. He hath sent his own Son to be a propitiation for sin, and is in Christ, reconciling this guilty world to himself. He pardoneth the numerous sins of those who repent. And " who is a God like to thee, that pardoneth iniquity and retaineth not his anger for ever, because he delighteth in mercy?" Micah vii. 18. He maketh those of the sinful children of men who are penitent and humble, his children and the heirs of glory. He taketh poor sinners out of the dust of death and sets them among the princes of heaven. He stoops so low, to raise us to the highest dignity and happiness. 14 orton's practical works. " Behold what manner of love the Father liath bestowed upon us, that we should be called the children of God ! " Let us, with the Psalmist, " consider the heavens, the work of God's fingers, the moon and the stars which he hath ordained," Ps. viii. 3. Let us think of those moving worlds, filled with intelligent beings ; otherwise, as the prophet argues, had they not been formed to be inhabited, he would have created them in vain, Isa. xlv. 18. The inhabitants of some of them are perhaps of a superior order to man. Reflect how many nobler beings he hath under his government and care, whom it is, nevertheless, a stoop of condescension in him to regard : then we shall be dis- posed to say, with high admiration and humble gratitude, " Lord, what is man, that thou art mindful of him, and the son of man that thou shouldst thus graciously visit him ?" Thus have I endeavoured to show the great and amazing con- descension of God in beholding the things that are in heaven, and especially the things that are in the earth. Let us now draw some useful instruction from the subject. APPLICATION. 1. Learn to reverence this great and glorious Being, since he dwelleth on high and there is none like him. This is the inference which the prophet Jeremiah draws from the truths we have been considering ; " Forasmuch as here is none like unto thee, O God ; thou art great and thy name is great in might; who would not fear thee, O King of nations ? for to thee doth it appertain : forasmuch as among all the great men of the nations, and in all their kingdoms, there is none like unto thee," Jer. x. 6, 7. What horrible wickedness then is there in blasphemy, profane- ness, swearing, and taking the name of God in vain ! How im- pious and abominable is it to treat this great and glorious Being with insolence, contempt, or neglect ! Let us, my brethren, cherish in our hearts grand and sublime ideas of him ; think of him with humble awe and admiration, and speak of him with the greatest respect and reverence. Indeed his name should be sel- dom mentioned ; never but on great and solemn occasions. Mr. Boyle, wlio was a great philosopher and an eminently pious man, never mentioned the name of God in his discourse without a solemn pause for recollection and adoration. Let us especially be careful, whenever we draw near to him in acts of worship, to impress our minds with a deep sense of his unrivalled greatness, majesty, and glory. His condescension and grace should not lessen him in our eyes and abate our regard, but increase it. False greatness keeps men at a distance, that it may excite a false reverence. But as God is infinitely great, the nearer we approach to him, the more we shall be struck with pious re- verence, if we have any seriousness and gratitude in our hearts. An awe of God ought to fill our minds, when we approach to Dis. II.] god's condescension. 15 him in secret. For we are not addressing a fellow-creature, a prince, or even an angel ; but the infinite, eternal, peerless Je- hovah, who dwelleth on high, and beholdeth the hearts of men. It becometh us to show all the external marks of reverence and holy awe, when we join in social worship, especially when we appear in the solemn assembly. This ought peculiarly to be the care of those who lead the devotion of others, especially in the church of God, Yet, sorry I am to say, that some of these seem to know very little of the nature of the great God, but to " think him altogether such a one as themselves," Ps. 1. 21. They speak of him and even to him, with a saucy familiarity, as if he were a common acquaintance ; yea, with less respect than any well-bred man would address an equal. They call him to come and go, to do this or grant that, not only with a familiar but an insolent air. Nothing can be more indecent, scandalous, and shocking than this : yet it is too often found ; especially in those who pride themselves in their knowledge of the gospel and zeal for its peculiar doctrines, and are most ready to censure their brethren who differ from them : though this ir- reverence shows, that their own heads or hearts are very er- roneous. On this subject, the formality and irreverence with which many say grace at their meals, deserve a reproof. It is better to sit down like beasts to their fodder, and not seem to acknowledge God at all, than to be guilty of such profaneness. Surely these persons utterly forget to whom they are speaking, and insult their benefactor with the appearance, yea scarce the appearance, of gratitude and devotion. Allow me to add, in this connexion, that there seems to me a great impropriety and indecency, when praying for princes and others of distinguished rank and authority, to mention those titles, which are usual, and very proper in common discourse ; as " majesty, highness, ho- nourable," and the like. It is sufficient to mention them by their stations and offices, as kings, princes, judges, senators, when we are addressing the high God, the infinite and eternal majesty of heaven ; before whom all the nobles, princes, and na- tions of the earth are " less than nothing and vanity." Let those who attend public worship be very reverent and serious in their deportment. To sit or stand in a lolling posture, to be looking about at every one that comes in, or to appear with countenances unaffected, in time of prayer, is a great and scandalous indecency, too common, even among some who ought to know better and set a better example. To prevent these in- decencies, I must recommend kneeling in time of prayer, where persons' infirmities do not prevent it. It is a natural expression of reverence, and as such is used to earthly princes. It is the proper posture of suppliants ; and hath been the practice of the saints of God, under the old testament, of the apostles, and our blessed Lord himself. These reflections and admonitions 16 orton's practical works. naturally arise out of our text ; as you may see from what the Psalmist saith : " Who in heaven can be compared unto the Lord ? who among the sons of the mighty can be likened unto unto God ? God is therefore greatly to be feared in the assembly of his saints, and to be had in reverence of all them that are about him," Ps. Ixxxix. 6, 7. Again, he saith, " The Lord is a great God, and a great King above all gods. Oh come, let us worship and how down ; let us kneel before the Lord our Maker," Ps. xcv. 6. Let me therefore, on the whole, exhort you, brethren, if you desire to " serve God acceptably, to do it with reverence and godly fear ." — Is none like unto God ? 2. Learn the odious nature of pride. How detestable a vice is it in any creature, especially in such mean and sinful creatures as men. Shall a worm, that is a little advanced above his fellow- worms, is possessed of some superior knowledge, fortune, station, or honour, put on lofty airs ; be fond of place and precedence, and in effect say, Who is like unto me ? when he hath nothing but what he hath received, and may the next moment, by one frown of the most High, be destroyed ? But never doth pride appear so odious and horrid, as when it usurps the prerogative of God, presumes to judge the hearts of men, and determine their fate; or when persons expect that every one should stoop to them and pay them homage. This is in effect setting up for gods: and you may see in scripture, how God hath resented and punished this insolence. The king of Babylon said, " I will ascend into heaven ; I will exalt my throne above the stars of God : I will be like the most High ;" yet what was the answer of God to him ? " Thou shalt be brought down to hell," Isa. xiv. 13. The king of Tyre's heart was lifted up, and he said, " I am a god, and sit in the seat of God." But what saith God to him? " Thou shalt be a man, and no god, in the hand of him that slayeth thee," Ezek. xxviii. 9. The pope likewise, as St. Paul foretold, " exalteth himself above all that is called God, or that is worsiiipped, showing himself that he is God." But the most High shall " destroy him with the brightness of his coming," 2 Thess. ii. 4, 8. Thus will he abase all that deal in pride, and bring down their high looks. They that would be like God, being lifted up with pride, shall fall into the condemnation of the devil. " Though the Lord be high, yet hath he respect to the lowly ; but the proud he knoweth afar off", " Ps. cxxxviii. 6. He frowns upon them and will bring shame and destruction upon them. Let us not " think of ourselves, then, more highly than we ought to think, but be clothed with hu- mility ;" for in the sight of God we are " less than nothing and vanity." 3. The condescension of God affords much comfort to his people. Rejoice, my brethren, in the favourable notice God taketh of you. The highest and greatest of beings vouchsafes Dis. II.] god's condescension, 17 to regard you. Though you are poor and mean, and men over- look you ; though your brethren hate you and your friends go far from you ; yet God looketh down from his majestic throne upon you. Amidst the infinite variety of his works, you are not overlooked. Amidst the nobler services of ten thousand times ten thousand saints and angels, not one of your fervent prayers or humble groans escapes his ear. What a satisfaction should it be to you, in every place and circumstance of life, to reflect, that the high and lofty One beholds you and takes care of you ! What a noble consolation doth it afford, to be able to say with the Psalmist, or rather with oar blessed Lord himself, " I am poor and needy, yet the Lord thinketh upon me," Ps. xl. 17. " This honour have all the saints." And well may we say with Moses, " Happy art thou, O Israel ! who is like unto thee, O people saved of the Lord ?" 4. How strongly should the condescension of God attract our hearts to him, and make our gratitude and love to him warm and constant. Affability and condescension in men beget affection and esteem. And shall not the infinite condescension of God in- flame our love to him ? He draws us to himself with " the cords of love," and they must be stupid and obdurate, who can resist the mighty attraction. Doth he stoop so low as to visit man ; to magnify the son of man ; to visit him every morning and do him good every moment ? And shall we feel no emotions of gra- titude to him, who is the best as well as the greatest of beings; in whom we live and move, and who hath done so much to jDro- mote our everlasting happiness ? Doth he so graciously regard such little, insignificant, sinful creatures, as we are, and make each of us as much his care, as if there were no other creature for him to regard ? Awaken then, O my thoughtless heart, and cherish the greatest love for him. Let me never abuse his condescending goodness by a wanton neglect ; but love him so much the more, the more he discovers the excess of his love. 5. Let us learn to imitate the condescension of God. Let me exhort those of you, who are distinguished by your fortune and rank in hfe, or by your authority over others, as parents, or mas- ters, that you be courteous, kind, obliging : that you honour all men, treat your lowest inferiors with civility and kindness ; and thus, as St. Paul exhorteth, " condescend to men of low estate," Rom. xii. 16. Pity and visit the poor, as God doth; and do what you can to raise them out of the dust. Enter tenderly into the concerns of your inferiors, and show kindness to all men. To be friendly and affable to all, and stoop with a grace, is to be polite, to be a gentleman ; yea, what is better, it is to be a Christian ; to be so far like God. Condescension is not meanness. The very word imphes dignity. As you owe more to God than others, for his bounty to you, show your gratitude VOL. I. C 18 orton's practical works. this way. By kindness and condescension you will be esteemed and beloved ; for " before honour is humility ; and he that hum- bleth himself shall be exalted." Would you be truly great? the way is to " become the servant of all :" 1 Cor. ix. 19. For the greatest and best of all beings is the most condescending ; and " blessed be his holy name from this time forth and for ever more !" Amen. DISCOURSE III. the providence of god in choosing our inheritance. Psalm xlvii. 4. He shall choose our inheritance for us. A SENSE of the divine care and favour have been in all ages the support of the church and the consolation of good men. No thought can enter into the mind of man, better adapted to pro- mote its piety and peace than this — that the world is under the government of God, and all the events of our lives under the direction of his providence. It is therefore with great propriety that this thought is frequently inculcated upon us in scripture ; and it is necessary that ministers should often remind their hear- ers of it, if they desire to be helpers of their holiness and their joy. You have been often reminded of it, brethren ; and I am this day to call your attention again to it. The Psalmist had been, in the name of the church, celebrating God's appearances for them, and directing them to take shelter in his continued guardianship. He encourages them to hope, that God would " subdue the people vnider them" (v. 3) ; the Philistines and the remainder of the Canaanites, who had not yet been conquered. And he adds, in the text, " He shall choose our inheritance for us." God had already chosen Canaan ior their inheritance ; even the excellent land, which he gave to Jacob, whom he loved. But whereas the whole of it was not yet conquered, and the state of what they possessed was much unsettled, he animates their faith in God, that he would choose and determine who should be settled in the remainder of the land, and would order, in wisdom and goodness, the various circumstances and events of their lives. So that the words are applicable to every good man, and may naturally be considered as the language of his heart. — I shall therefore endeavour, I. To illustrate the temper expressed in the text. II. Urge it by some motives — and then conclude with a pro- per improvement of the subject. I am, 1. To illustrate the temper expressed in the text ; or consider what the icords import. DIS. III.] THE PROVIDENCE OF GOD. 19 Now they naturally express a belief of the providence of God — of its peculiar concern for good men — and a hearty consent to all its determinations. 1. The text expresseth a belief of the providence of God. That he takes notice of and rules over the concerns of all his creatures ; not only the affairs of kingdoms and nations, but of particular persons. The world is not governed entirely by me- chanical laws, but by the constant interposition and energy of the great Creator. A belief of this truth is supported by the strongest arguments ; by what we daily see of the instincts and appetites of living creatures ; the gravitation of matter, or the tendency of all heavy bodies to the earth : by many wonderful events, that happen contrary to what might be expected from the appearances of things ; the discovery of secret wickedness ; the infatuation of wise counsels ; and many turns and changes in the affairs of nations and particular persons. The scripture frequently asserts this, and thereby lays a solid foundation for our faith. There we are informed, that God doth not rule over nations only, or a part of the earth, but that " his kingdom rul- eth over all :" that " all the ways of the children of men are before the eyes of the Lord :" that his providence extends to particular persons ; the circumstances and occurrences of their lives; yea to those things which are most casual: that " not a sparrow falleth to the ground without him ;" that " the hairs of our heads are numbered ;" that " the lot is cast into the lap, but the disposal is of the Lord." A belief of this our text express- eth, and it is perfectly just and reasonable. It intimates further, 2. That providence hath a peculiar concern for good men, and is exercised towards them with special care, tenderness, and love. This is agreeable to our Lord's argument : when he had asserted that providence extendeth itself even to birds and flowers, he inquires, "Are not ye much better than they?" Will not provi- dence particularly interest itself in the concerns of rational creatures; and more especially of good men? Though Godcauseth his sun to arise, and his rain to descend, on the evil as well as the good, and answers his own purposes by many favours shown to his enemies ; yet he is peculiarly " good to Israel, to them that are of a clean heart." Because he is the righteous Lord, he must love righteousness, and take particular care of those who practise it. So it is said, " The eyes of the Lord run to and fro through all the earth ;" but it is " to show himself strong in the behalf of them whose heart is perfect with him," 2 Chron. xvi. 9. Hence we meet with such declarations as these : " His eyes are upon the righteous ; he withdraweth not his eyes from them.: he keepeth the feet of his saints." " The steps of a good man are ordered by the Lord;" and "All his paths are mercy and truth to them that fear him." These declarations are con- firmed by the histories of the bible, and by many appearances c 2 20 OnTO>''s PRACTICAL WORKS. of providence in beliulf" of good men in later ages ; directing them in their difficulties ; answering their prayers ; giving sud- den turns to their minds, in cases where they were running into sin or calamity. He chooses their inheritance upon proper con- siderations, and with a regard to their best interest. It is a select inheritance, which he chooseth for them ; such as may appear on the whole most conducive to their happiness ; and consequently most expressive of his love and care. And indeed the government of the whole world is administered and exercised with a peculiar regard to the righteous. 3. The text expresseth a hearty consent to God's determinations. Not only a belief that he will choose for his people, but an en- tire, cheerful acquiescence in his choice : as if the Psalmist had said, Let him do it : I take pleasure m the thought, and heartily acquiesce in the choice at all adventures. On this belief of the providence of God is founded a concurrence of the soul with its determinations, and an humble, cheerful resignation to the divine will. I would submit the choice of my inheritance and the events of my life to God. I would not choose for myself with- out him. I would diligently attend to proper means and weigh every prudential consideration ; but the final determination is in God's hand; and I am pleased that it is so. Nevertheless not as I will, but as thou wilt. Here I am, let the Lord do with me as seemeth good in his sight. This temper then includes the important virtues of humility, ])atience, and contentment. It includes a frame of spirit, suited to a persuasion of an over-rul- ing providence. This persuasion is expressed and strengthened by daily, fervent prayer ; and there is to be nothing in the actions or words contrary to it or inconsistent with it: no inpatience, fretfulness, or discontent allowed ; no unlawful me- thods used to mend our circumstances, or extricate us out of any difficulty. And if the rebel heart is disposed to murmur, it must be checked and restrained by resolution, watchfulness, and prayer. This may suffice to illustrate the temper expressed in the text. It includes a firm belief of the providence of God; that good men are the objects of his peculiar attention and care, and a hearty consent to all its determinations. I go on, II. To recommend to you., and urge you to cultivate, this temper: This humbly cheerful sixbmission to the determination of pro- vidence, and a cordial willingness that God should choose our inheritance, or the several circumstances of our lives. And here consider, we are not able to choose for oin-selves ; God is most fit to choose for us ; he hath chosen well for us already, and therefore we should trust him ; and till we do so, our minds can never be easy. 1. We are not iible to choose for ourselves. The pride of our hearts may sometimes make us question the truth (^f this asser- DIS. III.] THE PROVIDENCE OF GOD. 21 tion ; but mournful experience will sooner or later incontestably prove it. Nay, that very pride will soon produce such an expe- rience. For it leads men to hurry on blindly and hastily, with- out using prudence and deliberation in laying their schemes, and without considering and advising with others, how to exe- cute them. Our ignorance renders us unfit to choose. We see but a little way before us ; and cannot discern the end from the beginning. This appears from hence, that in many cases we are obliged to consult and take advice of others. And why doth Solomon observe, that " in the multitude of counsellors there is safety," but because one may see, especially in complicated af- fairs, what another doth not, — may have superior sagacity, or knowledge of the world and experience ? So that if a man hath no counsellor but himself, he can scarcely be safe in pursuing important schemes. Solomon also observeth, that "a man knoweth not what is good for himself in this vain life." Every one, who hath made careful observations on his own affairs, or on human life, will say with the prophet, " O Lord, I know that the way of man is not in himself; that it is not in man that walketh to direct his steps," Jer. x. 23. An- other thing which renders us unfit to choose for ourselves is, that we are apt to judge by sight and sense ; to fix upon that which is agreeable at present, without considering its remote conse- quences. Men are apt to be partial in their own cases, and, through the prevalency of self-love, to choose that which would be injurious to others or inconsistent with the general good. Our knowledge is limited to a few objects, and we see those imperfectly. We cannot look into futurity, and have many false biasses upon our judgment. We have often found ourselves mistaken, and been forced to acknowledge, that we have made a bad choice. Hence there is so much work for repentance. So that on the whole, there is a great deal of truth in the ob- servation of a pious writer, that " if God would study a close, quick, and certain way of being revenged upon a man, he needs but open his stores, and bid him choose for himself" 2. God is most fit to choose for us. For his understanding is infinite, his wisdom perfect, his judgment unerring. No case can possibly arise which will puzzle him; nor can he have any bias upon his mind to act wrong. Of him it is said, that " he doth declare the end from the beginning, and knoweth from ancient times the things that are not yet done," Isa. xlvi. 10. He hath all his schemes before him, and sees every affair, of every crea- ture, in every possible connexion and combination. He knows how to come to the end in the best way ; most easy to us and most advantageous to our true interest. He sees the connexion of our affairs with those of others ; and he alone is equal to the mighty province of adjusting the various interfering interests of mankind. He knows our frame, temper, and inclinations; and 22 orton's practical works, how they may be altered by our advancing further in hfe, or by various occurrences, which we cannot foresee. He perhaps knows, that what we choose now, we shall dislike then ; and what he chooseth for us, though now disagreeable, will then be approved by us. He knows what is best for us upon the whole; taking in every circumstance of life, and extending his views to our eternal state. And as he is a righteous and good being, as well as infinitely wise, he cannot wish us ill, delight in our misery, or put us to any needless pain and uneasiness. Besides, he hath graciously promised to choose and determine for those, who, by faith and prayer, humbly commit themselves to him, " The meek will he guide in judgment, and the meek will he teach his way." " In all thy ways acknowledge him, and he shall direct thy paths." I add, 3. God hath chosen well for us already, and therefore we should trust him. This appears from the many favours he hath bestowed upon us, and the goodness and mercy that have fol- lowed us all our days. He hath chosen well for us all ; an in- heritance in a land of plenty and liberty ; where the light of the gospel shines around us, and where we have the free use of bibles and Christian ordinances. In this respect we have all reason to acknowledge, " the lines are fallen to us in pleasant places, and we have ^ goodly heritage," Ps. xvi, 6. There are none of us but have many social and relative comforts : and it is an instance of his wisdom and goodness, that, in most cases, the minds of men are soon and easily reconciled to the incon- veniency of their situation, houses, and callings; yea, oftentimes they come to take pleasure in that, which at first they thought an evil. There are few who have walked with God, and given themselves to prayer, but have experienced some remarkable ap- pearances of providence for them. God hath answered their prayers in some nice and critical conjunctures, and they have ob- served the loving-kindness of the Lord. If we are Christians in- deed, he hath chosen for us an inheritance infinitely glorious and delightful. He hath not only given us an inheritance among the disciples and servants of Christ, but an inheritance in his love, as our covenant God and Father in and through his Son. " The Lord himself is the portion of our inheritance, and his grace maintaincth our lot." Yea, it is " his good pleasure to give us the kingdom ;" even " an inheritance incorruj)tible, un- defiled, and that fadeth not away." And shall we not trust him, and leave him to choose and determine all the cu'cumstances and events of our lives ? Once more, 4. Our minds can never be easy, till we leave it to God lo choose for us. God will have his choice, whether we leave it to him or no. For thus he hath declared by the prophet Isaiah, " My counsel shall stand, and I will do all my pleasure," Isa. xlvi. 10. If men will not humbly submit to him, lie may, ac- DIS. III.] THE PROVIDENCE OF GOD. 23 cording to another expression of that prophet, " choose their delusions ;" suffering them, in the greatness of their pride and folly, to go astray and run headlong into ruin for both worlds. It is therefore the wisest, safest way to acquiesce : else we shall only perplex ourselves ; and the more bent we are upon having our own way, the more trouble and disappointment we shall meet with. If children will not suffer their parents to carve for them, but will do it for themselves, they will soon cut their own fingers. If we humbly leave the matter to God, attend to our duty, and follow the leadings of his providence, a delightful serenity will diffuse itself over the mind : a blessed evenness of temper will take place. A steady reliance upon providence will give firmness to our resolution, and strength to our hope. It will pluck out the sting of affliction and take away the horror of death, " If ye will not believe," saith the prophet, " surely ye shall not be established." He whose " heart is fixed, trust- ing in the Lord," shall " not be afraid of evil tidings." Ac- cordingly Solomon exhorts, " Commit thy work unto the Lord, and thy thoughts shall be established," Prov. xvi. 3. " Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." A cheerful resignation to God to choose for us, entitles us to the comfort and benefit of these and many more exceeding great and precious promises. Our ignorance of what is best for ourselves, the infinite wisdom and goodness, and the gracious promises of God, the kind choice he hath already made for us, and the great satisfaction arising from trusting to his choice and acquiescing in it, should lead us to cherish the temper expressed in our text. Let me now add some reflections from the subject. APPLICATION. 1. Let us own God's choice in every agreeable circumstance of life. When we take a serious view of the benefits with which we are daily loaded, and those circumstances which tend to make our lives comfortable, we must each acknowledge, on the whole, that God hath chosen well for us : in many instances, better than our expectation; and in all, better than our de- serts. When we find comfort in our settlements, our houses, our relations, our worldly circumstances, let us ascribe it to the good providence of God and adore the Father of mercies for it. Let us not say, " My wisdom contrived this ; my sagacity sought it out ; my power effected it." This is nonsense, as well as impiety. Remember who gave you your wisdom, sagacity, and power : " Who maketh thee to differ from another, and what hast thou that thou hast not received?" Let us bless ^him, who gave us counsel amd direction, and lift up our thankful hearts to " God most high, who performeth all things for us." 2. Let us humhly acquiesce in whatever is disagreeable. Many 24 ORTON S PRACTICAL WORKS. of God's determinations may, and will, appear disagreeable to such weak and ignorant creatures as we are ; creatures so fond of our own schemes, and so conceited of our own abilities. Those things which are directly calculated to produce the peaceable fruits of righteousness, may be for the present not joyous, but grievous. Here then is the grand point of religion ; to submit our wills to the will of God; and to believe every thing he orders to be for the best, and acquiesce in it as such, though we cannot at present see it to be so. Christians, have you not solemnly and frequently referred the matter to him? Have you not often said, is it not the language of every prayer — " Father in heaven, thy will be done ?" And will you be dis- pleased with that will ? Have you left it to God to choose, and will you be angry with his choice ? " Will any teach God knowledge ?" It is only if need be, that he chooseth what is disagreeable to you at present, and what you would have been glad to have been excused from. It is to prepare you for the heavenly inheritance, which he hath graciously chosen for you. The strict discipline of a school is painful to your children; but you, who are wiser than they, know that it is necessary to fit them for usefulness in life, and the proper management of the substance or estate you intend for them ; and therefore you do not remove them from this discipline. And doth not your heavenly Father know what is best for you, as well as you know, in many cases, what is best for your children ? Would you have him deal worse by you, than you do by them ? Hath he not promised, that " all things shall work together for your good ?" It shall be so in fact, but we do not know how : and, indeed, that is none of our business. That is God's part. Ours is humble, dutiful submission. Do you not see that he appoints all his other children to afflictions; and appointed Jesus, his l>est beloved Son, to a large share of them ? So that " God dealeth with you as his children." Labour, then, and learn, " in whatever state you are, therewith to be content ;" yea, " in every thing to give thanks, since this is the will of God in Christ Jesus concerning you." 3. Let us never allow ourselves to be anxious about future events. Some doubts will often arise in our minds, and tor- menting fears sometimes prevail. But they should be reso- lutely checked with this thought, " My times are in God's hands, and he careth for me." Do you fear any painful event? Think with yourselves — Is this an aliair in which God will not choose for me ? Or is it an affair in which he will choose other- wise than well ? Can infinite wisdom be mistaken ? Can per- fect goodness intend me evil ? Have I left my eternal interests with God, and can I not trust hiiu with those of time ? Blush, O my soul, at such a shamefid inconsistency. Ixemember, my brethren, that anxiety is vain and fruitless ; that there cannot DIS. III.] THE PROVIDENCE OF GOD. 25 be greater folly than to anticipate afflictions, and bring the evil of the morrow upon the day, when that of the day is sufficient for all our strength and patience. Remember, likewise, that it is impossible for us in many cases to pronounce, whether any circumstance or event will be good or bad in its ultimate ten- dency. If it be of God's choosing, we may be sure it will be good. Let us not then admit a thought of anxiety; but " wait on the Lord, be of good courage, and he will strengthen our hearts." In order to support a patient, composed, cheerful spi- rit, let us live near to God by the daily exercises of fervent prayer; and especially pray, that he would " fulfil in us the good pleasure of his goodness and the work of faith with power ;" and help and cure the remainder of unbelief, which is the foundation of all our sorrows, fears, and anxiety. Let me conclude the discourse with mentioning a few in- stances, in which we should leave it to God to choose our inheritance for us, and showing how our faith should work with regard to each. God shall fix the bounds of my habitation, and choose where my lot shall be cast : in what country, town, or neighbourhood ; whether near my friends and the house of God, or at a distance from them : whether my habitation shall be pleasant and com- modious, or otherwise. Lord, it matters little, if I have but thy presence ; for thy presence will make any house as the house of God, and any place as the gate of heaven. God shall choose the state of my worldly substance : whether it shall be greater or less : whether I shall keep or lose what I have ; get more, or labour in vain. I know that a man's life consisteth not in the abundance of the things he possesseth ; that greatness, splendour, and wealth, are not happiness. If he chooseth riches for me, I hope he will give me grace to escape the snares of them ; that I may not perish, as thousands do, by that sweet poison. If I am in straits and necessities, . may I be rich in faith, and an heir of the kingdom ; and then, having nothing, I shall possess all things ! God shall choose what relative comforts I shall enjoy or lose : whether my children and friends shall live or die : whether I shall enjoy their company and converse, or whether lover and friend shall be put far from me, and my acquaintance into darkness or distress. Mine is a partial fondness ; but he knows what is best for them and for me. He knows whether my affection may not change, or theirs : whether they shall hereafter prove comforts or crosses to me. I leave it, therefore, to him to choose. Let the God of the spirits of all flesh de- termine. God shall choose what degrees of health' and capacity for service I shall enjoy. " He is my life and the length of my days." If he takes away my health, that best earthly heritage, 26 orton's practical works. and weakens my strength in the way, his will be done ! If he appoints me wearisome nights, his presence can penetrate the darkness, and his comforts deHght'my soul. If he knows I shall grow proud of my health, and spend my strength in sii. and vanity, let him take them away ! and rather let me wear out with pining sickness, and go mourning to the grave, than have my good things in this life, and be tormented for ever in the next. God shall choose whether my abode on earth shall be longer or shorter. I know he will keep me in this distant world no longer than he hath work for me to do ; and I would patiently wait my Father's time. When he calls me to the grave, I would answer and say, " Here I am. Lord : now lettest thou thy ser- vant depart in peace." Let Christ but be magnified in my body by life or death. Let me but be serving him somewhere, it matters comparatively little where; in this world or another. His service makes a heaven upon earth; and heaven is but serving him more perfectly than I can do here. Finally, God shall choose my inheritance in the other world : in what particular station and employment I shall be fixed. He hath spoken good concerning his servants in general ; and I am not anxious about the particulars. Christ is gone to pro- vide me a mansion in his Father's house; and I leave it to him, who hath the key of it, to determine in what part of the house my abode shall be. I know it will be near himself; that it will be a rich, glorious, everlasting inheritance ; and the mean- est is cpiite too good for such a worm and such a sinner as I am ; in each of these respects. Lord, I am all submission to thy will. I hope what hath now been said hath strengthened this resolution in me, (and may the Lord confirm it through the whole of my future life) that I will be anxious about nothing; but in every thing, by prayer and supplication, with thanksgiv- ing, make known my requests to him. And then the peace of God, which passeth all understanding, shall keep my heart and mind through Christ Jesus, Phil. iv. 6, 7. Amen. DISCOURSE IV. the importance of maintaining a due sense of our unworthiness of god's mercies. Gen. xxxii. 10. / am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant. It is with great pleasure that the mind traces the remains of unticpiity; esj)ecially those recorded in the histories of Moses, which are many hundred years older than any other now extant. DIS. IV.] OUR UNWORTHINESS OP GOD's MERCIES. 27 The simplicity of the patriarchal life is an agreeable object of contemplation ; and the devout temper, which holy men mani- fested in those days on various occasions, deserves to be con- sidered ; and it is our duty to cultivate and show the same. The sentiment and disposition, which Jacob expresseth in the text, is highly proper for us to maintain at all times ; especially when we are approaching to God in the exercises of devotion. Jacob was now returning to his father's house, from his long- residence with his uncle Laban. God had blessed him with a numerous family and a large stock of cattle ; and favoured him with some peculiar manifestations of his presence. But he was now in a very distressing situation. He had sent a civil message to his brother Esau, to give him an account of his return and his circumstances. He was informed by the messenger, that Esau was coming to meet him with four hundred men. Upon this, we are told (verse 7), " Jacob was greatly afraid and distressed : " afraid, lest his brother should destroy him, his wives and children, or plunder him of his substance. Under this distress he applies himself to God by earnest prayer; acknowledges former instances of his goodness and care ; pleads the gracious promises he had given him ; and mixeth with his acknowledgments and pleas, those very affecting expressions of his own unworthiness which we find in the text. " I am not worthy," or (as the word is rendered in the margin) " I am less than all the mercies,"' or "less than the least of all the mercies;" utterly unworthy of the smallest favour thou hast bestowed upon me, " and of all the truth, which thou hast shown unto thy servant." In treating this subject I shall, I, Show how reasonable it is, that we should maintain a deep and humble sense of our unworthiness of divine mercies. And, II. Point out to you some of the advantages, which will arise from such a temper. — I am, I. To show the reasonableness of maintaining an humble sense of our own unworthiness of divine mercies. And this I think will best appear by considering, on the one hand, how many and great our mercies have been — and, on the other, how often we have abused and forfeited them. Let us, 1. Consider how many and great our mercies have been. Jacob, you see, laid a stress on this thought, when he speaks of " all the mercies and all the truth," which God had shown to him. You see, hkewise, that he traced up all his comforts and enjoyments to God, as the author ; considered them as the effect of his mercy and goodness, and the fulfilling of his promise ; in which respect he called them his truth, or the effects of his truth and faithfulness. And no doubt Jacob upon this occasion recollected, as fully and ])articularly as he 28 orton's' practical works. could, all the benefits he had received from the God of his fathers. And thus must we do, in order to be thoroughly sensible of our unworthiness. For the greater and more nu- merous our mercies appear to have been, the more humble sense we are likely to maintain of ourselves. It would be too copious a subject to enter upon the detail of the mercies, even the most important mercies, which we have received from our bountiful Creator. It will, I hope, be sufficient in this con- nexion to remind you of those general mercies we have received ; each of which comprehends innumerable branches. Think then, my brethren, of the mercies which are common to us as men ; of our shape and form ; the pleasure we derive from our senses, and the capacity which our several limbs and organs give us for service and enjoyment. Let us think of the powers of the mind ; of judging, choosing, reflecting upon our actions ; the capacities of discernment, memory, and recollection. Let us think of the bountiful manner in which our wiants have been supplied ; of our food and raiment, our habitation, and every thing that is easy and comfortable in our situations, callings, and circumstances. Let us think of our relative mercies ; the comforts we derive from our connexions and friendships, our commerce and conversation with one another. Let us think, as another head of mercies, of our privileges as Britons ; our climate and situation ; that our lot is cast in a happy land and amidst the greatest advantages which that land ever enjoyed ; of the security of our lives, liberties, and properties, under good laws and a righteous administration : the domestic peace and plenty we enjoy, and the comfortable prospect we have of the continuance of these blessings to us and our posterity. Let us especially think upon that mercy of mercies, Jesus Christ, and the blessings of the glorious gospel with which we are favoured ; both what we enjoy, and what we hope for, in consequence of it. God hath sent his dearly beloved Son to instruct, redeem, and save us; to instruct us in the most im- portant truths; to redeem us from the worst enemies, and conduct us to everlasting salvation. Let us think, what a mercy it is to have the holy scriptures in our hands ; to enjoy the benefit of ministerial labours and Christian ordinances, and the influences of the Spirit to make them effectual for our good. What a mercy is it to know that we have the guardianship of angels, can come boldly to the throne of grace, and that nothing can exclude us from the divine favour and everlasting life, but wilful impenitence and unbelief ! But oh, what tongue can express the great goodness, the inestimable mercies, which God hath prepared for his servants in the future world; what he hath promised and engaged to do for them, both for their bodies and souls, hereafter and through eternity? We have had much experience of the divine truth in hearing our prayers and fulfil- DIS. IV.] OUR UNWORTHINESS OF GOD's MERCIES, 29 ling its en2:agements : and have all desirable assurance, that whatever God hath ])romised he will perform. Now these mercies of God to us have been constant; new every morning. They contain a rich and infinite variety, and " when we would count them, they are more than we can number." 2. Consider on whom they have been bestowed. On mean and sinful creatures, who have often abused and forfeited them. They are bestowed on mean creatures. Man is indeed a noble creature and of a high rank, when compared with the brutes. But compare him with the angels of God, those great and holy beings, and how mean doth he appear ! Compare him Avith a God of boundless wisdom and holiness, and he shrinks into nothing. And yet such a creature as this, God daily loadeth with his benefits. And he doth this, not because he is afraid of us, lest we should lessen his happiness ; not because he is in- debted to us for any kindness or service we have done him, but because we are his creatures, and our Creator delighteth in mercy. So that considering ourselves merely as creatures, we are unworthy of such mercies as he hath bestowed upon us. But this will especially appear, if we consider ourselves as sinful creatures. When Jacob made the acknowledgment in the text, he no doubt recollected some instances of his guilt, especially towards his brother Esau ; in defrauding him of his birthright and his father's prophetic blessing. And nothing will make this acknowledgment appear more reasonable, or better dispose us to make it, than a recollection of our many sins. Were we innocent creatures, God hath done more for us than we deserve. Even angels must own that this is their case ; but every one who knows any thing of religion and the law of God, must acknowledge that " in many things we ofTend all." Goodness of nature engages to acts of beneficence : but to continue or restore misapplied, perverted favours, this is properly mercy. Let us consider, how often we have forgotten God our Maker, and restrained prayer before him, or presented it without any serious remembrance of him. How many thousands of his mercies have we overlooked ! How many thousands have we abused ! What pride and confidence in the time of our prosperity ! What impatience and fretfulness in the season of adversity ! How often have we ascribed our enjoyments to our own wisdom and might, and never acknowledged God as the giver of them, or only done it in a formal manner ! In how many thousand instances are we chargeable with slighting, dis- regarding, or misimproving spiritual blessings ! Conscience, if it be attended to, will accuse us of many transgressions of the law of God and neglects of our duty, though we could not call it grievous : of entertaining light thoughts of sin, and making- free with temptations to it : of undervaluing Jesus Christ and the blessings of his grace ; trifling with the ordinances of his 30 orton's practical avorks. institution, and doing the work of the Lord neghgently. It will accuse us of resisting and quenching the motions of the Spirit of God, and being deficient in justice and charity to our fellow- creatures, and in the resolute government of our appetites, passions, and desires. Our iniquities, in short, are more than we can number, and they are aggravated by our numberless obligations. And now, must not such sinful creatures have forfeited their mercies ? And would God be unrighteous if he were to take them away ? How unworthy then are we of them ! In consequence of these our inexcusable transgressions, and this our shameful ingratitude, we have deserved divine judgments, and must acknowledge, " it is of the Lord's mercies that we are not consumed," and sent to the land of darkness, horror, and despair, where mercy never comes, hope never dawns. So that we are so far from having any merit to plead before God that there is much demerit in us. So far are we from being worthy of the least of his mercies, that we are worthy to be punished with everlasting destruction. And our lives being prolonged and our comforts continued are entirely owing to the amazing patience, indulgence, and mercy of God. So reasonable then doth it appear, that we should maintain and express, with Jacob in the text, a deep and humble sense of our own unworthiness of the least of God's mercies. I now proceed, II. To show the advantages arising from such a temper, and what considerations and motives should excite us to cultivate it. Now here I would observe, that it is a temper very pleasing to God. It will dispose us properly to receive and improve his mercies. It will lead us to submit to the gospel method of salva- tion. It will promote our patience under the afflictions of life, and excite our kindness and compassion to others. 1. It is a temper very pleasing to God, as it is highly be- coming needy, dependent, guilty creatures. It ought to be the ambition and concern of every man to please God ; for, " in his favour is life." Angels are happy, because he approves them and delights in them. What is the best disposition for creatures and sinners, and "what doth the T^ord require of us, but that we walk humbly with God ?" It is agreeable to a human bene- factor to see his favours received with humility and thankful- ness : and we have many places in scripture where the Fountain of all good expresseth a complacency in those who are humbly sensible of their own unworthiness. "Though the Lord be high, yet hath he respect unto the lowly ; but the ])roud he knoweth afar off," Ps. cxxxviii. 6, and " every one that is proud in heart is an abomination to him." Thus the prophet declares, that " the high and lofty One that inhabiteth eternity, dwelleth with him who is of an humble and contrite spirit," " The sacrifices of God are a broken heart ; a broken and contrite spirit he will not DIS. IV.] OUR UNWORTHTNESS OF GOd's MERCIES. 31 despise." He delightetli in the prayers that proceed from an humble heart, and no other. See a remarkable instance of this in the story of the pharisee and publican. The former appeared before God, full of his own merits ; and boasted to God, how much better he was than others ; how regular and punctual in his observance of the rites of the law. While the publican, deeply conscious of his own unworthiness, with down-cast eyes, said, " God be merciful to me a sinner : " but he went down to his house justified and accepted of God. You will likewise recollect in this connexion, what high encomiums our blessed Lord passed upon the centurion, who said, " I am not worthy that thou shouldst come under my roof." Further, God will show how pleasing and acceptable such a disposition is, by con- ferring more mercies on those who maintain it. For thus he hath declared, " He that huiiibleth himself shall be exalted ; and he giveth more grace to the humble." We cannot expect that God should pity our indigent, sinful condition, unless we ourselves are duly affected witli it : and when we become so, we are prepared for the best and greatest mercies. When we see and acknowledge our own emptiness, and thus manifest and increase our humihty, we are best prepared to be " filled with all the fulness of God." 2. It will dispose us properly to receive and improve his mer- cies. For it will promote a warm sense of gratitude and obliga- tion, the best principle of duty and obedience. It will lead us to observe the mercies of God, as they are bestowed ; and to consider the importance and value of each of them. We shall receive them with thankfulness, as undeserved blessings ; be grateful for common mercies, yea for the smallest favour, because we discern ourselves unworthy of it. If we are so elated with pride as to think they are our due and that we have deserved them at God's hand, we cannot be grateful for them. But this humility will heighten our gratitude and lead us to give glory to God, by acknowledging his goodness and reminding ourselves of our great and innumerable obligations to him. The language of our hearts will be, " What shall I render to the Lord for all his benefits ?" This will lead us to inquire, why God bestoweth such mercies upon us, what is the design of the divine good- ness ; and what returns he expects from us. And a little reflec- tion will convmce us, that " the goodness of God leadeth us to repentance ;" that all the blessings of his providence and grace are so many talents with which we are entrusted, and of which he expects a suitable improvement. Why are such favours shown to the unworthy, but to display and magnify the riches of divine grace, and lead those, who are the objects of it, to walk worthy of the Lord, and to be diligent in the work of a mastei', who dealeth so kindly and bountifully by his unworthy servants? Thus after St. Paul had expressed his unworthiness of divine 32 orton's practical "works. mercy, as a blasphemer of Christ and a persecutor of his church, he acknowledgeth, " By the grace of God I am what I am ; and his grace bestowed upon me was not in vain, but I laboured more abundantly than they all," 1 Cor. xv. 10. To recommend this humble sense of our own unworthiness, let me further ob- serve, 3. It will lead us to comply with the gospel method of salva- tion. It hath been well observed that "revelation supposes a corruption of the heart, as medical prescriptions suppose a dis- order of the body ;" agreeable to Christ's observation that "they who are whole need not a physician but they that are sick ;" who see and feel themselves to be so, and are sensible of their danger. They and they only are desirous of the remedy. Men scoff at religion and devotion, and walk after their own lusts, because they are proud and high-minded. They cannot digest the hum- bling scheme of the gospel, which considers and addresseth men as unworthy, sinful creatures, and proposeth to them sal- vation by grace. The temper I am recommending is the best preparative to receive the gospel : for it is to be received as the free gift of God ; as an act of divine grace. A deep sense of our own unworthiness will remove the principal difficulties that lie in the way of "looking to Jesus," relying upon his righteous- ness and merits for salvation, and not upon our own. If men think themselves worthy of these favours, there needs no other proof, that they have no part in the matter. But when the heart is truly humbled under a consciousness of guilt and un- worthiness, then and then only will Christ be welcome. Thus the pharisees, who " trusted in themselves that they were righte- ous and despised others," " rejected the counsel of God against themselves." And it is the same wretched disposition, which makes men now unwilling to come to Christ that they may have life. When pride is mortified and we see our own unworthiness, we shall have full conviction of the wisdom and grace of God in requiring us to approach him through a mediator, and to depend upon the worthiness and intercession of Jesus for the acceptance of our prayers. We shall not think to barter with God for his benefits and deal with him on the foot of merit ; but disclaiming all thoughts of that kind, shall " rejoice in Christ Jesus ;" trust in him, acknowledge ourselves unprofitable servants, and " look for the mercy of our Lord Jesus Christ unto eternal life." 4. It will promote our patience under the afflictions of life. An impatient, complaining temper hath generally its foundation in pride. It is a conceit of men's own worth and merits, that leads them sometimes to say, " Why should I be afflicted more than others ? Why am I not as healthy and as rich as such and such persons? Why is not my family as flourishing and prosper- ous as theirs ?" On the contrary, the humble Christian's lan- guage is, " My health, my substance, my children are blessings L)1S. IV.] OUR UNWORTHINESS OF GOd's MERCIES. 33 which I never deserved ; whicli I have often forfeited ; and therefore God is just in taking them away. It is mercy enough for such a sinner as I am, to be in the land of the hving and out of hell ; and yet God continueth many mercies to an unworthy creature, which he might also have taken away." Thus Joi3 argued, '* Shall we receive good at the hand of the Lord," un- merited, forfeited, good, " and shall we not receive evil also," Job ii. 10, deserved evil ? In like manner it will promote our patience under injuries and affronts from men. Whatever merit we may have before men, we have none before God. If we did not deserve ill treatment from them, we have deserved that and ten thousand times worse from him. Humility would lead us to acknowledge, that we do not deserve honour and kindness from men, and therefore God is just in depriving us of them ; how- ever unjust the instruments of our hurt or reproach may be. This temper would teach the poorest contentment with their lot. " I am a sinner; and a sinner amidst ten thousand mercies : and shall I complain if I labour and fare hard, and want the con- veniences of life ? All on this side hell is too good for me." When David had taken away Mephibosheth's estate upon a charge of treason, he says, "AH my father's house were but as dead men before my lord the king : yet didst thou set thy ser- vant among them that did eat at thy table : what right have I therefore to cry any more to the king?" 2 Sam. xix. 28. Thus when we consider what we are, and what our father's house, and how many signal blessings God hath bestowed upon us, we shall say, " What right have I to complain ?" Once more, 5. It will excite our compassion and kindness to others. A due conviction of our own unworthiness will promote an obliging dis- position and carriage. A high look, haughty airs, and an im- perious treatment of others, proceed from pride ; an opinion of extraordinary merit and superiority. But being sensible that all our mercies proceed from God, and that we are unworthy of them, would prevent our being puffed up with those things by which we are distinguished from others. Remembering that God maketh us to differ ; that we have nothing but what we have received, abused, and forfeited, will prevent our glorying, and treating others with contempt. Were we sensible that God daily loadeth us with benefits, though most unworthy, we should not so often make that objection against acts of charity, that the petitioners are underserving ; but should endeavour to be like God, who is good to the unjust and unthankful ; and to "be mer- ciful as our Father in heaven is merciful." Being sensible that all our blessings come from God, we shall not grudge to bestow an equitable proportion upon the poor, who may be in every respect as worthy as ourselves. These, my brethren, are the great advantages of maintaining a deep and humble sense of our unworthiness of the least of VOL. I. D 34 orton's practical works. God's mercies. It is a temper very pleasing to God — will dis- pose us properly to receive and improve his mercies — lead us to submit to the gospel method of salvation — promote our patience under the afflictions of life — and excite our compassion and kindness to others. And now, what remains, but that I exhort and beseech you to cultivate this temper more and more ? In order to that, fre- quently take a close and serious survey of the mercies you have received and the sins you have committed ; that you may not " think of yourselves more highly than you ought to think, but may think soberly." Labour to feel yourselves undeserving of the favours of heaven, and to be sensible of the very imperfect returns you make for them. Be careful not to take a pride in your best actions. Remember that both the power and the mo- tive to perform them proceed from God, and that nothing in them is properly your own, but their imperfections. Be careful especially to maintain and express this disposition in all your ap- proaches to God. Pride will sink the value of all our religious performances and render them an affront to God. When, like Jacob, you come to seek favour and mercy from God, always imitate his temper ; and mix with your petitions and pleas, the most lowly expressions of your own unworthiness. Nothing- tends so much to humble the heart, as serious prayer ; and par- ticularly a confession of our unworthiness, meanness, guilt, and pollution in the presence of God.* It was to make our prayers subservient to this purpose, among other weighty reasons, that we are commanded to approach to God through a mediator. Let us earnestly plead his merit and worthiness ; and seek the influences of the Holy Spirit, to convince us of sin and lead us to walk humbly with God and show all meekness to all men. I am so fully convinced of the importance of this temper, that I can scarcely with any thing better for myself and you, than that we may be daily proficients in it; that the expressions in the text may be familiar to our minds and be inscribed in our hearts; that we may say with the devout Mr. Herbert, Let wits contest, And with tlieir worcls and mottoes windows fill ; " Less than the least Of all thy mercies," is my motto still. * An ingenious writer (Langhorne) hath observed, that " some recommend it to mention in prayer tlie several sins we have been guilty of. But this is to suppose God to be such a one as ourselves ; or conceive more meanly of liim. AVlien a person is disposed to ask forgiveness, a generous mind will not be delighted with the recapitula- tion. And is man more generous than God ?" Hut a particular confession of past sins, even of tliose which we have good reiison to hope are forgiven, may be very useful ; in order to promote and maintain humility, caution, and watchfulness ; to keep conscience tender, and increase our activity in religion for the futm-e. In this view it is recom- mended in scripture, " That thou maycst remember and be ashamed and confounded, and never open tliy mouth any more because of tliy shame," cither to complain of divine providence or censure others, " \vhcn 1 am jwcifed towards thee for ail that thou hast done, saith the Lord God," Ezek. xvi. 61—63. 35 DISCOURSE V. USEFUL REFLECTIONS ON CHRISt's WORKING AS A CARPENTER, Mark vii. 3, [first part,] Is not this the carpenter ? The prophet Isaiah foretold concerning the Messiah, that he should be " for a stone of stumbling and for a rock of offence to the house of Israel ; for a gin and for a snare to the inhabi- tants of Jerusalem," Isa. viii. 14; 1 Peter ii. 8. This prophecy- was remarkably accomplished in the unkind reception which our Lord met with among the Jews, and the offence they took at many circumstances of his hfe. " He came to his own and his own received him not." But there was no place where he met with a worse reception than in his own country, at Na- zareth ; which led him to remark, in the verse following the text, that, " a prophet is not without honour, but in his own country, and among his own kin, and in his own house." In the begin- ning of his public minstry St. Luke tells us " he came to Nazareth, where he had been brought up," Luke iv. 16, &c. ; and preaching there, his countrymen first admired, and then endeavoured to destroy him. But he, who was never weary of well doing, nor discouraged by some fruitless attempts, "went thither to Nazareth again" (as St. Mark tells us in the first verse of this chapter), for that is meant by his own country : and there " he taught in the synagogue," Many who heard him were astonished; yet began to reflect upon him, and be offended at him ; despising and re- jecting every thing he said, on account of the circumstances of his birth and education, and the manner in which he had hitherto been employed. Among other scornful questions, they asked, " Is not this the carpenter ?" My design in the following dis- course is, I. To illustrate this observable circumstance of our Lord's life. And, II. Suggest some useful remarks from it. I, I am to illustrate this observable circumstance of our Zorcfs life. His supposed father Joseph, though he was "of the royal house and lineage of David," was a person of low circumstances, and of the occupation of a carpenter : and our Lord, his supposed son, was brought up to the same business. It was a maxim among the Jews, that every man should bring up his son to some mechanic trade. And it was the determination of their celebrated rabbies, that "he who did not teach his son some trade, taught him to steal." Those young men among them, who enjoyed a learned education, were all taught manual trades; D 2 36 ohton's practical works. that they might well employ the vacancies of life, and be able to gain a livelihood by the trade, if not by the learned profession. Thus St. Paul was a tent-maker, though educated at the feet of Gamaliel and a student in his academy. The same custom is observed among the easterns to this day ; and the Grand Seig- nior or emperor of Turkey, is always taught some mechanic business. Our blessed Lord was brought up to his father's call- ing, and worked at it ; probably till the time he appeared in a public character, that is till he was thirty years of age. There was a tradition among the ancient Christians, mentioned by Justin Martyr, one of the fathers, that he made ploughs and yokes. His countrymen, who knew his manner of life from his youth, call him in the text "the carpenter." St. Luke tells us, that when Christ was twelve years old, he went with his parents to Jerusalem ; there discoursed with the doctors in the temple ; and after that he went his parents to Nazareth " and was subject to them," Luke ii. 51 ; which may include his labouring with his hands at his father's occupation, as a faithful servant ; as well as behaving in all other instances in a modest, humble, and obedient manner. — Our Lord condescended to this employment to provide for himself and the family to which he was related ; and the rather, as probably Joseph died some time before our Lord entered on his ministry, for we read nothing of him after that time. He did not choose to work miracles for the support of the family, because his time was not yet come : and the de- sign of his miracles was to gain attention and regard to his doctrine, and dispose the minds of his hearers to receive it and believe in him. He might also intend by this, to set an ex- ample of diligence and activity to others ; and also to habituate himself to fatigues and hardships : as a life of indolence and ease would have not only been inconsistent with one design of his coming, namely to set us an example ; but would have rendered him less fit to endure hardships and sufferings: for he knew that he should be exposed to many of these in the course of his ministry. Then he travelled about from place to place ; often without any convenient and agreeable accommodations either for food or repose ; for when "the foxes had holes and the birds of the air had nests, the Son of man had not where to lay his head." Thus the former, and by far the greater part of our Redeemer's life was employed : and his countrymen, who knew this, were offended at it, when he came to appear under a public character and tobe a preacher of righteousness. I proceed, n. To suggest some useful remarks from this observable circum- stance of our Lord's life. And here, by considering the text in its connexion with the history to which it belongs, we may observe that — A person's original, his business and circumstances in life, are apt to occa- DIS. v.] CHRIST WORKING AS A CARPENTER. 37 sion prejudices against his most useful and instructive observa- tions. But such prejudices are very absurd, unreasonable, and mischievous. The condescension of the Son of God in submit- ting to such humiliation deserveth our admiration and our praise. It is no dishonour to a person to follow an honest and lawful trade. The conduct of Christ furnisheth all, and especially young persons, with an example of diligence and activity. And once more, we may observe, that men may faithfully serve God and follow their lawful callings at the same time. Let me a little enlarge upon each of these. 1. A person's original, his business and circumstances in life, often occasion pi-ejudices against him : against his most wise, useful, and instructive observations. Thus the Jews were pre- judiced against Christ. As they paid a greater regard to the traditions of their elders than to the word of God, they expected that the Messiah should be a great prince and conqueror, and appear with all the marks and ensigns of royalty and dignity. But when they saw Jesus appearing in this humble form, they rejected him, and (as it is said in the verse where our text is) " were offended at him." They were astonished that one who had worked among them as a common mechanic, — who had never attained the title of Rabbi, or master of arts, nor even had sat at the feet of any of their doctors, should set up to be a public teacher. This they frequently objected. At his first preaching at Nazareth, they " wondered at the gracious words which proceeded out of his mouth," Luke iv. 22. But, recollect- ing his circumstances, they soon concluded there could, upon the whole, be nothing admirable or remarkable in them :. for they said, " Is not this Joseph's son ?" A sufficient reason, they thought, for rejecting every thing he said. At another time " they marvelled, saying. How knoweth this man letters, having never learned ?" John vii. 15. They could not but acknowledge that he spoke wisely and performed mighty works ; but the old objection returns, " Whence hath this man this wisdom, and these mighty works ? Is not this the carpenter's son ?" Do not we know his mother and brethren? "Whence then hath this man all these things ? And they were offended in him," Matt. xiii. 58. Such prejudices harden the hearts of the Jews. And many of them continued and perished in their unbelief. The case is frequently the same in the present day. A prophet or public teacher hath less honour in his own country than in other places. The circumstances of the family from which he sprung, and some disadvantages in his education, indispose his neigh- bours to pay the same regard to him, which strangers would do. Persons in low circumstances and stations in life are little re- garded. Though their advice is ever so good and .weighty, it is seldom heard ; and perhaps they are checked and affronted for presuming to give their judgment; especially in the presence of 38 obton's practical works. the rich and the great; particularly if it differ from theirs. This was an evil always under the sun ; and Solomon took notice of it in his day : " There was a little city, and few men in it : and a great king besieged it and built great bulwarks against it : and there was found in it a poor wise man, and he, by his wise and prudent advice, delivered the city ; yet no man re- membered that same poor man. Then said I, Wisdom is better than strength ; nevertheless the poor man's wisdom is despised and his words are not heard," Eccl. ix. 14. So a later Jewish writer observes, " When a rich man speaketh, every man holdeth his tongue; and look, what he saith, they extol it to the clouds : but if the poor man speak, they say, What fellow is this ?" Ec- clus. xiii. 23. There are very few who have made observa- tions upon life, but have seen many instances of this prejudice. And as it flows from pride and is attended with many evil con- sequences, it ought to be guarded against. I therefore observe, 2. Such prejudices are very absurd, unreasonable, and mis- chievous. They were remarkably so in the case before us. The Jews allowed that our Lord showed eminent wisdom, and performed mighty works (see the verse before the text), yet they rejected him, because he had been a carpenter ; was a person, as they thought, of low birth and education. Now if they had less pride and more sense, they would have argued just the contrary way ; and have concluded that there was something very extraordinary in him. That a person of his rank and education should be elevated so far above others, and perform such mighty works, surely, his wisdom and power must be given him from above. It is plain that no man (as Nicodemus rationally argued) " could do such mighty works, except God were with him." Because he had been brought up to a trade, and not to learning, they ought to have argued, that he was an extraordinary person and divinely assisted ; who all of a sudden, without the help of education, gave such evidence of great wisdom, and did such mighty works. It could not be im- puted to his breeding, for that was mean : therefore there must be something extraordinary and divine in it.* " Though it may seem strange, that the great reformer of , the human race should devote most of his days to a servile occupation, it furnishes us with one of the strongest evidences of the divine original of Christianity. When Jesus, destitute of all the means of im- provement, bursts out of obscurity with a lustre that surpassed all the orators and philosophers of antiquity, we cannot suspend our belief of his divinity a moment. "f Thus any wise man would have reasoned, who was free from prejudice; but the reasoning of his townsmen was most strange and absurd. And though such prejudices are- not equally, yet they are evidently absurd in common instances. For wisdom is not so nmch derived from * Tillotson. t Library, No. IX. DIS. v.] CIIKIST WORKING AS A CARPENTER. 39 books and languages, as from thought and reflection : from ob- serving the state and circumstances of the world, and the work- ings of the human mind, and making diligent remarks upon Hfe ; which may be done without great advantages of education. Many in the lower class of life, having carefully and long made such observations, become remarkable for their good sense, sagacity, and great prudence in the common affairs of life, which render them the ornaments and blessings of society. The glare of wealth and honour blinds the eye of the soul. Pride stops up the sources of knowledge; and, (as Solomon observes,) "a scorner seeketh wisdom, but findeth it not." To be prejudiced therefore against the judgment and conduct of the inferior rank of men, is certainly unreasonable. Let us learn hence not to "judge by appearance, but judge righteous judgment." Let the advice of the meanest be carefully weighed : remembering that the common people often see right ; and that partiality to the rich, and those who are called honourable and learned, is as ex- pressly forbidden in the word of God, as it is contrary to reason. Let us carefully guard against such prejudices ; for they often bias the mind against the plainest truths, and the most salutary and prudent advices ; they often influence the judgment and choice a wrong way, even in matters of the greatest concern and importance ; as they did in the case of these conceited and pre- judiced Jews. " Blessed is he, who is not ofl:ended in Christ," on account of these circumstances in his life. And wise is he, who judgeth fairly and equitably of those about him, and giveth the honour of wisdom, piety, and usefulness to those to whom it is due, whatever their external circumstances be. 3. The condescension of the Son of God in submitting to such humiliation, demands our admiration and our praise. The Jews, we are told (in the verse before the text) were " astonished," when they observed a person of so low an education displaying such wisdom. There is much greater reason for our astonish- ment when we consider, that he, who appeared in this humble form, was indeed " the Son of God, the brightness of his Father's glory," and begotten before all worlds. That he, who was made lower than the angels, and took on him the form of a servant, and laboured with his hands, as a common mechanic, was the same Being " by whom God made the worlds." " By him all things were created, that are in heaven, and that are in earth, visible and invisible ; whether they be thrones or dominions or principalities or powers. All things were created by him and for him ; and he is before all things, and by him all things con- sist," Col. i. 16, 17. How wonderful is it to think, that he, who while on earth handled the axe and the saw, " laid the founda- tions of the earth and that the heavens are the work of his hands !" That he, whom the hosts of heaven reverence, and who appeared of old under the form of God, should visit this 40 ORTON S PRACTICAL WORKS. mean world, and work so many years for liis own subsistence ! How great was his condescension and love, that he should come, "not to be ministered unto, but to minister ;" and submit to sucli abasement as would be reckoned a dishonour to the princes and great men of the earth, though they are all the work of his hand ; and " in every thing he hath the pre-eminence !" Thus was he "in all things made like to his brethren." The love which led him to stoop so low, claims our wonder and our praise. Worthy is he to receive the united acclamations of all the in- habitants of heaven, who emptied himself of his glory, and, " being found in fashion as a man, made himself of no reputa- tion ;" and all to promote the happiness of mankind. Let the inhabitants of earth join with those of heaven, to admire his condescension, and adore and celebrate his love. 4. The conduct of our Lord reflects an honour upon trade, and upon those who are employed in useful arts. The contempt which some of those who are called " gentlemen," and boast of their wealth and blood, delight to throw upon tradesmen and mechanics, is weak and senseless. For how can their grandeur be supported without the cultivation of their land ? And how can their land be cultivated without the instruments which me- chanics make ? How could the products of the earth be disposed of, and money obtained, without the consumption made by the multitude who live upon their daily labour ? It was an obser- vation among the heathen, that " no manual labour was a dis- grace." It is a much greater dishonour to live idle, and upon the labours of others : to squander away their substance, and leave the debts which they owe to tradesmen and mechanics unpaid. Hence it was an observation of Bishop Sanderson, that " idle gentlemen and idle beggars were the plague and scandal of the nation." But the conduct of Christ shows that there is nothing mean and contemptible in being a mechanic. When the Son of God and Prince of heaven became a common carpenter, what arrogance and folly is it to despise tradesmen, or mechanics of the lowest class ! Surely such a circumstance as this is sufficient to abate men's pride, and lead them to more just and honourable thoughts of their fellow creatures and fel- low Christians. It should teach those who are employed in what are called genteeler trades, not to look down with contempt on those who are occupied in meaner ones. A little considera- tion would make them sensible, that such is the connexion and dependence of one trade upon another, and the circulation of money consequent upon various arts and businesses being fol- lowed among us, that to despise others shows neither good sense nor good manners ; nor indeed a just regard to self interest. This kind of pride is peculiarly unbecoming a Christian, who, as great as he may be, is the disci))le of one who was once a car- penter, and must depend on his favour for every blessing for DIS. v.] CHRIST WORKING AS A CARPENTER. 41 time and eternity. Let this teach those whose calhngs are mean, and who may perhaps be despised by others on that ac- count, to be content with their lot. " The servant is not above his master." They are but conformed to Christ when following mechanic trades. And if they are serious and good, they are truly honourable and happy. For, as the Psalmist observes, " Blessed is every one that feareth the Lord, and walketh in his ways ; for thou shalt eat the labour of thy hands. Happy shalt thou be, and it shall be well with thee," Ps. cxxviii. 1, 2. 5. This circumstance in Christ's life furnisheth all, espe- cially young persons, with an example of diligence and activity. It is the will of God that every one should have a calling or occupation in life ; and it is better to be the meanest workman or day-labourer, than live in idleness. It is the duty of those, whom providence calls out to do it, to " work with their hands the thing that is good," Eph. iv. 28, aud to be diligent in their proper business. Our Lord Jesus Christ, when he was in a pri- vate character, was far from being slothful : and hath herein " left us an example, that we should follow his steps." His ex- ample is peculiarly proper for the imitation of young persons, of servants and apprentices ; who ought carefully to mind their proper business, and labour after skill and proficiency in their respective trades. Let them especially guard against a habit of indolence, or trifling over their work ; and employ themselves diligently in something that may turn to account. It should be their desire and care that they may not be unnecessarily burden- some to their parents, but rather support and assist them : being in this respect " subject to their parents," as our Lord and mas- ter was to his. Let not young persons think any honest em- ployment too mean or too laborious, when they reflect on the occupation of the Son of God. And let parents be solicitous to inure their children to labour and hardship. Children delicately brought up, are generally ruined for both worlds. And if habits of diligence and self-denial are not early contracted, they are seldom or never obtained. Thus so many persons become the burdens of society, and are ready to do any wicked or mean thing to support themselves, because they have never been used to labour and endure hardness. " I have often," saith good Dr. Watts,* "pitied the descendants of honourable families of both sexes ; the unhappiness of whose education has given them no- thing to do, nor taught them to employ their hands or their minds. Therefore they spend their hours in sauntering; not knowing whither to go, or what to do. Hence they often give up themselves to mean and scandalous play ; spend their hours in chatting and merriment. They make the business of their dress the study and labour of half the day, and spend the rest in trifling discourse and laughter, and scattering jests and scan- * Walls's Sermons, Vol. ii. p. 15. 42 orton's practical works. dal upon their neighbours and acquaintance. All these pieces of folly and immorality would be rectified, if they would find but some daily and proper business to be employed in. Solo- mon, at his leisure hours, studied natural and moral philosophy ; Paul wrought with his hands, to be an example to others : so did Christ. And that the younger women may not want an ex- ample how they should employ their leisure time, we read of good Dorcas, who, when she had no business of her own, ' made coats and garments for the poor,' Acts xix. 39. Such honourable examples deserve imitation.* Thus would all the mischievous consequences of idleness be prevented ; especially those mentioned by the apostle: 'They learn to be idle, wan- dering about from house to house; and not anly idle, but tatlers also, and busy bodies, speaking things they ought not,' 1 Tim. v. 13." Let the example of our Master teach us all, in our re- spective stations, " not to be slothful in business, but fervent in spirit, serving the Lord." Which leads me to add, once more, 6. Persons may serve God, and follow their trades at the same time. So our Lord undoubtedly did. It was always " his meat," his business, and pleasure, " to do the will of him that sent him." He worked as a carpenter, while at the same time he "increased in wisdom and in favouj' both with God and man." No doubt he mingled devout meditations and affections with his daily labour : and while his hands were busy about his work, his heart was in heaven. Thus all his followers may act; and thus they ought to act. It is a very unhappy mistake ta imagine, that all religion is to be confined to the closet or the house of God, and that the business of this world is to be neg- lected. It is a more dangerous error, on the other hand, for tradesmen, and mechanics, labourers, and servants, to imagine that religion is not their concern ; or not so much as it is the concern of gentlemen and those who have nothing else to do, or need not labour with their hands to support themselves and their families. It is the duty of every man ; of him who hath most business and the greatest number of avocations, to redeem some time every morning and evening for prayer in secret and in his family ; and to devote the whole Lord's day to work the work of God and mind religion. If his business will not per- mit this, his business is sinfid ; at least so much of it is. Better be the meanest tradesman, labourer, or even beggar, than live without prayer, and without God in the world. He that doeth so, if he gain the whole world, will lose his soul. But it should be the concern of all to make even their trade and their labour an act of reli2;ion and servins; God. And this it will be, when 111 it is undertaken from good principles, and pursued to a good * It is much to be wished tliat the children of wealthy parents were obliged to learn some manual trade, especially gardening. Tlic importance and advantages of this arc well shown by Mr. Locke, Education, §. 201, &c. DIS. VI.] UNBELIEF OF CIIRISt's BRETHRETS', 43 end : when the cares of this world do not overcharge the heart : when thoughts of God. rehgion, and another world are mingled with your daily business : when you are often lifting up your hearts to him amidst your employments, for his assistance and blessings his presence and his love. Try the experiment, my friends, this week ; and endeavour while your hands are em- ployed about the world, to have your hearts, as much as possible, fixed on him, who hath been represented to you as a common mechanic, yet nevertheless, " always did the things that pleased his Father." Think of his diligence and activity, his conde- scension and his love. Let devout affections be rising to him, who gives you all your strength, discretion, and success. Then your business, like Christ's, will be done " after a godly sort, and to the glory of God." Then will your " merchandise and your hire be holiness unto the Lord." Your spirits will be calm, con- tented, and devout: and you will learn and practise the happy art of making the business of both worlds go on prosperously and successfully together. In order hereto, let this be your daily prayer ; " Let the beauty," that is, the presence and favour " of the Lord our God be u|X)n us ; and establish thou the work of our hands upon us ; yea the work of our hands establish thou it," Ps. xc. 17. DISCOURSE VI. THE UNBELIEF OF CHRISt's BRETHREN, John vii. 5. For neither did his brethren believe in him. It was foretold by the prophet Isaiah, that the Messiah should be " despised and rejected of men." And when we consider the many evidences he gave of his divine commission, and the gracious errand on which he came, it is very surprisino- that any of those, who were acquainted with his doctrine and miracles, should reject him ; especially that his brethren should do it. This circumstance, which the evangelist mentions in the text, is so extraordinary, that it deserves to be considered : and it affords so much instruction, that it demands your serious regard. We are told (v. 2) that the Jewish feast of taber- nacles was at hand ; one of the feasts at which all the males were required to go to Jerusalem. Our Lord's brethren there- fore said unto him, " Depart hence from Galilee and go into Judea, that thy disciples there may see the works that thou doest : for there is no man that doeth any thing of this kind in secret, while he himself seeketh to be known openly." " If thou doest these things," that is, by a divine connnission, " show thyself to the world ;" to the Jews, and especially to the oreat 44 ORTON S PRACTICAL WORKS. men assembled at Jerusalem from this and the neighbouring countries. And the reason why they said this was, because " they did not believe in him." They did not believe that he was the Messiah; or at least such a Messiah as the prophets foretold. They had no right apprehension of the design of his teaching and miracles. They did not follow him as his dis- ciples. Or if they professed any particular regard to him as a teacher, it was for worldly ends. By " brethren" we are here (as in many other places of the evangelists) to understand his cousins or near kinsmen. For it doth not appear that the Vir- gin Mary had any other child but Christ. It seems he had many cousins : some of the apostles were of that number. But there is a distinction made between his " brethren" and his " disciples" by St. John; " He went down to Capernaum, he and his mother, and his brethren, and his disciples," John ii. 1 2 ; which intimates, that some of his brethren were not then his disciples and stated attendants. And these were the per- sons who gave him this advice, and concerning whom the text is spoken. — I shall, I. Show how strange it was that they did not believe. II. How it may be accounted for — and then consider what instructive lessons we may draw from this circumstance. I am, 1. To show how strange it was, that Christ's brethren should not believe. And this will appear if we consider that they had heard his doctrine — seen his miracles — and known the circumstances and manner of his life. 1. They had heard his doctrine; both publicly and privately; and probably received many personal admonitions from him. They were not strangers, nor mere neighbours, who had heard him once or twice; but his near relations, who lived in the same town, and some of them at least in the same house. Be- fore he appeared as a public preacher, and travelled about, pro- claiming the gospel of the kingdom, they had undoubtedly heard many excellent discourses from him ; adapted to en- lighten their understandings, to awaken and edify their hearts, and so prepare them for the reception of those truths which he was at length to publish to the world. He, who took every opportunity to introduce religious discourse, would not neglect it at home, amongst his kinsmen. No doubt he gave them many private admonitions, suited to their cases; for he not only saw their behaviour, but knew their hearts, and addressed (as he often did in the case of the Scribes and Pharisees) to their secret reasonings, cavils, and objections; and reproved their lusts and passions which did not appear to others. When he entered upon his ministry, they had often heard him preach in his own city. They had gone in company with him to several DIS. VI.] UNBELIEF OF CHRIST's BRETHREN. 45 feasts at Jerusalem, as near relations used to go together. They had conversed with him by the way, and had heard him, with all plainness, tenderness, and seriousness, address his country- men there. Many gracious words had proceeded out of his mouth in their hearing; coming with all the force and ad- vantage which united dignity, wisdom, and love, could give them. Further, 2. They had seen his miracles ; yea, many of them. Had they only seen one, namely, his first miracle at Cana, where they were present — his turning the water into wine, one would have thought, that one alone should have engaged their belief, as it did that of some of his disciples, John ii. 11, 12. They had seen many other of his miracles in their own town and neigh- bourhood ; in their journeys to Jerusalem, and some which he performed there at the feasts. They had seen him restoring sight to the blind, speech to the dumb, hearing to the deaf, and health and soundness to the sick, the paralytic, and the luna- tic : miracles, the most beneficent in themselves, and performed with the greatest modesty : miracles of such a nature, that there was not the least room to suspect any artifice or collusion in them. Nay, in the advice they gave him in the preceding verses (v. 3, 4), they plainly acknowledge that he had -^per- formed " mayiy miracles ;" so that they had clear evidence of his divine mission. 3. They had also known the circumstances and manner of his life. They had, no doubt, often heard of the miraculous con- ception both of Christ and of John the Baptist, his forerunner, who was also their relation. They had heard from their aunt Mary, an account of the angel's appearing to Zacharias and to her; the vision of the shepherds; the wise men coming to Bethlehem ; the destruction of the children there ; the flight into Egypt ; the testimony that Zacharias, Simeon, and Anna, had borne to Christ, as the Messiah ; and the assurance John the Baptist had given, that Jesus was he. These circumstances would often be talked of in the family, and they could not be strangers to them. They had likewise seen our Lord's manner of life. Had he been one of those, who " say and do not," to have disregarded his doctrine would have been folly; yet it would have admitted some excuse. But they had known him from his childhood ; seen daily proofs of his early piety, obe- dience to his parents, and diligence in his business. They had seen in how holy, just, and unblameable a manner he had be- haved through his whole hfe; and thereby he had shown how practicable and how lovely his precepts were. One would have imagined, that his holy life should have added an irresistible weight to every thing he said, and have made them willing and obedient hearers. Let me just observe, that it was not at the beginning of his ministry that his brethren did not believe : or 46 orton's phactical works. else they might have been in suspense, waiting for further proofs of liis divine mission. But it appears from the sacred story, that he had preached and wrought miracles at least three years, probably more, before this time ; as well as had shone in a private station among them for thirty years before. These circumstances, that they had often heard his doctrine — seen his miracles — and been intimately acquainted with the circum- stances of his birth and early years and manner of life, make it very surprising that his brethren should not believe in him. Let us consider, II. How it may he accounted for, or whence it happened, that they continued in their unbelief, notwithstanding all these evi- dences. And this is the more necessary to be considered, because the modern Jews, and some infidels of our own, have argued from the text, that our Lord really performed no miracles : that all he did of the miraculous kind was a cheat ; or else his brethren would have believed. They can hardly think that his relations would have been more incredulous than others, and therefore they suspect that all was a fraud. If this was the case, and our evangelist was in the secret, he did not act with his usual cunning, in putting this circumstance into the history, that his brethren did not believe. In answer to this objection, it might be observed, that it is no uncommon thing for men not to be- lieve, when they have the strongest evidence. Thus, to the objecting Jews one might reply, the Israelites did not believe in the Lord and in Moses, though they could not deny the many miracles wrought by him, nor even subsist without them. Thus to the deist one might reply, that many deny, or pretend to deny, the immortality of the soul and the being of a God, amidst such a variety of incontestable arguments proving both. But I think the difficulty may be easily solved by considering, that they had strong prejudices against Christ, and very bad dispositions of mind. They had very strong prejudices against Christ. There were some, common to them as sinful men ; arising from the purity of his doctrine, and that self denial, mortification, and contempt of the vvorld, which he required. They had ])rejudice3 against him, likewise, as Jews. They expected their JNIessiah to appear on earth in great pomp and sjilendour, as a temporal jirince ; to rescue them from the yoke of the Romans, and make them lords of the world. This notion of the Messiah their teachers had inculcated; and these teacher^ they looked upon as infalli- ble. They misunderstood the ancient prophecies ; fixed their eyes only on that part of the Messiah's character, which suited tiieir carnal desires and the present state of the nation. They did not contest his miracles j nay, they acknowledged them. DIS. VI.] UNBELIEF OF CHRISt's BRETHREN. 47 But they thought that, by continuing so much in Galilee, he did not consult his own credit and advancement as he ought to have done. Therefore they advise him to go to Judea ; to ap- pear at Jerusalem, the seat of dignity and power, and perform his miracles before the rich, the great, and the learned ; whose decision in his favour would be an honour to him, and bring him in many followers. They intimate, that he set up for the leader of a party, and yet did not take the most prudent methods to strengthen his interest, and increase the number of his followers (v. 4). They thought his privacy inconsistent with the character of the Messiah, and wanted him to show himself to the world. He had not, in express words, professed himself the Messiah, nor raised a party to support the claim and the monarchy which they expected. Therefore, though they owned his miracles, and looked upon him as an extraordinary person, they would not believe him to be the Messiah. Having laid this down as a first principle, that the Messiah must be a glo- rious, triumphant prince, and seeing Christ taking no steps to appear as such, but rather manifesting an aversion to pomp and power, they would yield to no other proofs that he was the Lord's anointed. They did not understand the prophecies, that Christ was first to suffer and then rise to glory, and have an exalted kingdom, different from that which they had conceived ; and therefore they did not believe. But their being the rela- tions of Christ made their prejudices stronger than those of other Jews. For, expecting him to appear as a temporal prince, they imagined they had reason to hope for the first honours in his kingdom ; as it hath been in all ages usual for princes, ministers of state, and other dignitaries, whether civil or ecclesiastical, to promote their relations and aggrandize their own families ; and too often without considering their merit and qualifications. The story of the mother of James and John will throw a considerable light upon their temper. She came to our Lord, desiring that her two sons might " sit on his right and left hand in his kingdom ;" that is, be his chief ministers of state, and have the first posts of profit and dignity under him. In like manner, his brethren had carved out all the great places of this kingdom which they expected among themselves : and when they saw our Lord taking no steps for his own advance- ment and theirs, and thus disappointing all their sanguine hopes, they concluded that he was not the Messiah. Again, They had bad dispositions of mind, from whence their preju- dices in a great measure arose, and not merely from their teach- ers. They were under the influence of an ambitious, worldly spirit; entirely governed by secular views : and whatever they might pretend, our Lord, who knew their hearts, saw that their principles and affections were covetous and sensual. So he tells them in the verse following the text, "Your time is always ready, 48 orton's practical works. I cannot go to the feast now" without danger : you may go at any time : you are in no clanger from the Jews : your temper and manners too much resemble those of my enemies, for you to fear any thing from them. " The world cannot hate you" (v. 7), for you are like them, will neither testify against their works nor decline practising them, whereas I do both, and therefore " it hateth me." These remarks, I hope, sufficiently account for the unbelief of Christ's brethren. Undoubtedly our Lord could, by his mighty energy, have made them believers, disciples, and obedient : but that would have been inconsistent with the freedom of rational creatures, and the character of his people, who are a willing people. Their unbelief was the consequence of their own unjust prejudices and worldly views. And God in his infinite wisdom permitted it, as it turns out to the honour of Christianity. It shows that our Lord did not aim at a worldly interest. Had all his brethren believed in him, cried him up, and followed him, it might have been reckoned a plot amongst his relations to serve their own ends by joining in an imposture. This circumstance removes all suspicion of any family contrivance, or that the se- cular interest of any particular place or party of men was pur- posed by our Lord's undertaking. Besides, had they from the first believed, we had not enjoyed those useful instructions, which their unbelief suggests to us, and which I am now to consider, as the application to the subject. APPLICATION, L Let us not wonder if some, who have enjoyed the greatest religious advantages, do not believe. The blessed Jesus had, no doubt, a natural love of his relations as such, and left no me- thod untried to convince them and make them his disciples, with- out putting a force upon their minds. And yet the advantages they had enjoyed, perhaps superior to any other of the Jews, were lost upon them. All the excellency of his doctrine, the purity of his character, and the lustre of his miracles, had no effect upon them. And will you wonder. Christian parents, af- ter this, that some of your children perhaps, are not so serious and regular as you could wish ? That after all your care and con- cern to form their minds and manners, you have the grief to see them tiioughtless, disorderly, and irreligious ? Shall we be sur- prised that there are melancholy instances of this kind in some most pious and regular families, which we have known : and where their parents have, as it were, " travailed in birth again that Christ might be formed in tljem ?" Let us not be surprised if some of our servants are untractable, disobedient, and without the fear of God ; though they have been instructed in the word of God and prayed with every day ; though they have been obliged regularly to attend the house of God, and never suffered to waste DIS. VI.] UNBELIEF OF CHRISt's BRETHREN. 49 their sacred time : though they have had useful books put into their hands and been often admonished to serve God and mind reli- gion. Let not good men be dejected, if their near relations prove bad and a dishonour to religion, though they have often exhorted and warned them, and tried every method to awaken, convert, and save them. It hath been the lot of some of the best men to be disappointed in their best and most favourite schemes ; those which they had formed, and indefatigably pursued, for the salvation of others. Shall I wonder that it hath been in many instances my own case ? that, after so many studious hours, ear- nest prayers, and as animated addresses as I could utter ; after some pains have been taken by private as well as public admo- nition, I should have reason to say, with regard to some, " I have laboured in vain," worn out my constitution and " spent my strength for nought and in vain." But peace, O my soul ! dare not complain ; for even Christ's brethren did not believe ; though never man spake, and lived, and wrought miracles as he did. He converted few ; he provoked and irritated many. Be thank- ful that some good is done. It was thy Master's joy, and let it be thine, that " surely thy judgment is with the Lord, and thy work, or reward, with thy God," Isa. xlix. 4. Let us not be dis- couraged, brethren, nor decline any attempts to do good, because former attempts have not been successful. Christ went on preaching and teaching, though he was despised and rejected by his countrymen and brethren. Good may be done hereafter. Some circumstances in life may, through divine grace, awaken those to thought and seriousness, who have been for many years sermon- proof. Let not ministers say, it signifies nothing to preach, or private Christians, that it is in vain to advise and exhort any more. Still let us do our duty, and wait upon God with more earnest supplication for success. And for your encouragement and my own, let me desire you to remember and consider, that Christ's brethren, most of them at least, did, after his ascension, believe in him. For we read that after that event, the apostles were assembled at Jerusalem, " and continued with one accord in prayer and supplication, with the women, and Mary the mo- ther of Jesus, and with his hrethren," Acts i. 14. And in the next verse they are reckoned among his disciples. Those who do not believe now, may believe hereafter. Some worldly dis- appointments and afflictions may awaken them, as they did Christ's brethren, when they saw no hopes of grandeur and wealth from him. Perhaps this may not be the case, till after we are dead : and we may meet those in heaven, whose neglect of re- ligion was our greatest grief upon earth, and gave us most con- cern in our dying moments. 2. See what an enemy to religion a worldly spirit is. Our Lord's brethren laid it down as a first principle, that the Messiah was to be a rich, powerfiil, and victorious prince, and that he VOL. I. E 60 ORTON S PRACTICAL WORKS. would make them all great men. They were so full of" this ex- pectation, that not all the strong evidences he gave of" his being the Messiah, could convince them, while no steps were taken to gratify their ambitious views. A proud, covetous, worldly dispo- sition hinders some from believing Christianity, and multitudes from obeying it. When men have laid it down as a maxim, that wealth and grandeur are necessary to happiness ; when they are set upon being very rich ; aggrandizing their families, mak- ing a figure in the world and out-shining all their neighbours, how can the love of God and goodness possibly reign in their hearts ? They will indeed compliment Christ as their Lord and master, profess to believe in him and pay some regard to his in- stitutions ; but their hearts are not with him. They dislike many of his precepts, and disobey some of his plainest commands. They do not approve his doctrines of self-denial, of being mor- tified to the world and human applause, of doing as they would be done by, and dealing not only justly but honourably and kindly with all. He saith too much of charity and being rich in good works, for them to relish his maxims. They have no true faith in unseen things. They think it folly and needless pre- ciseness to be strict in keeping the sabbath, attending public worship, and observing his commands ; and to be scrupulous about ways and means, where their worldly interest is concerned. This temper alienated Christ's brethren from him : and every heart in which it prevails, is not, and cannot be, a heart in whicli Christ and religion dwell. The spirit of the world and the spi- rit of the gospel are quite opposite and contradictory. No man can serve two such different masters as God and mammon. Till the love of the world be subdued in the lieart, there will be no relish for the doctrines and precepts of the gospel. While men are principally intent on laying up treasure on earth, they will not be solicitous to lay up treasure in heaven. Seek not therefore great things for yourselves. Let not ambition cheat your fancy, and disturb your repose; but watch against the world, as one of your worst enemies, and earnestly pray that God would mortify your hearts to it. For a worldly spirit blinds the eyes, stops the ears, sears the conscience, and leads men to reject Christ and make light of salvation, till all their hopes are disappointed and they sink into irrecoverable ruin. We learn, 3. Hoio mvch better is a relation to Christ hy faith, than hy natvrc. It was indeed a great honour to these brethren of Christ to be related to him according to the flesh. But we see it was of no avail to their acceptance and salvation. And had they not afterwards believed, it would have ended in their greater shame and misery. Jesus Christ is the image of the invisible God, "who loveth righteousness and whose countenance behold- eth the upright." He regards men only for their real worth, the DIS. VI,] UNBELIEF OF CHRISt's BRETHREN, 51 holiness of their temper and character. That we may be sensi- ble of this, and not led to envy those who were his brethren in the flesh, he hath told us, that real piety and obedience will alone recommend persons to his esteem and friendship. As he was once addressing the people, a woman, charmed with his discourse, said, " Blessed is the womb that bare thee, and the breasts that gave thee suck. But he said, Yea rather, blessed are they which hear the word of God and keep it," And we are told, that " his mother and brethren stood without, desiring to speak with him ; but he said, Who is my mother and who are my brethren ? And he stretched out his hand towards his disci- ples, and said. Behold my mother and my brethren ! For who- ever shall do the will of my Father which is in heaven, the same is my brother and sister and mother," Matt, xii, 48, He will own such as his nearest kindred; love them more tenderly and affectionately than relations can love one another. He will ac- knowledge them, as the fruit of his labours, and the purchase of his blood. He will consult their best interest; do as nmch for them, as one relation can do for another, and infinitely more. His regard to them is founded on their being renewed and sancti- fied, and bearing his image ; and he will employ all his power and authority to make them completely and eternally happy. To be related to the great and the noble, about which vain men make so much ado, is really nothing. To be related to the hu- man nature of Christ himself is comparatively nothing. But to be united to him by faith; to be joined to the Lord, and so to become one spirit, is the greatest honour that any can possess. Death will soon dissolve all earthly relations ; but this relation to Christ will never be dissolved. Nothing can separate true believers from his love. He will own them as his brethren in the great day. " He will say, Forasmuch as ye have shown kindness unto the least of these my brethren, ye have done it unto me," Matt. XXV. 40. Let it be our ambition, my friends, to obtain such vital union with Christ, by beheving in his name, receiving him as our Saviour, with a full consent of soul to his terms ; and from a regard to his authority, and through the influence of his love, let us persevere in doing the will of his Father which is in heaven. To conclude ; it is my earnest wish and prayer, that Christ may be formed in you ; that he may dwell in your hearts by faith; and that the fruits of this faith, the effects of this union, may daily appear in your temper and lives. Then, what- ever be your earthly connexions and relations, he will acknow- ledge you as his brethren, and conduct you to the presence and everlasting enjoyment of his Father and your Father, of his God and your God. Amen. E 2 52 DISCOURSE VII. OF Christ's doing all things well. Mark vii. 37. And they were beyond measure astonished, saying, He hath done all things well. When the queen of Sheba visited Solomon, and had seen his wisdom and the splendour and order of his court, she pays him this compliment : " It was a true report I heard of thine acts and of thy wisdom ; but behold the one half of the greatness of thy wisdom was not told me : for thou exceedest the fame that I heard," 2 Chron. ix. 5, 6. With infinitely greater reason may we, my fellow Christians, say this of Jesus, our Saviour and Lord. His wisdom and excellency far exceed the fame we have heard of him. After all that hath been heard and seen and read and thought of our exalted Redeemer, he still continues to be the delightful subject of our meditation and our praise. You are this day to hear more of him : and I have a cheerful persuasion that the topic will be agreeable to every true Christian Let the dignity and importance of the subject call forth, in all, that reverence and attention which it so justly claims. Let us try our hearts, as we go along, what sense we have of his con- descension and love ; and observe how we stand affected to a life of unparalleled worth and goodness. When our Lord was in Galilee, " there was brought to him a man who was deaf, and had an impediment in his speech," that is, as the word signifies, could not speak articulately. " Our Lord took him aside from the multitude, and put his fingers into his ears, and spit and touched his tongue," to intimate to the patient what he was about to do, and then miraculously healed him. This was indeed one of the most wonderful miracles our Lord ever wrought. For the patient being dumb and deaf, he not only gave him the fa- culty of hearing and pronouncing words, but conveyed into his mind at once the whole language of the country ; making him perfectly acquainted with all the'words in it : their significations, forms, powers, and uses : so as to comprehend the whole dis- tinctly in his memory, and speak it readily. It was a miracle upon the mind, as well as the body. * No wonder the standers by, when the man returned to them, and spoke plain, "were astonished beyond measure," and said of Christ, " He hath done all things well." My design is to apply this remark, as it is justly applicable, to our Lord's general conduct ; and show with how much reason this was said of him ; and then draw some useful inferences from the subject. * Macknight in loc- Dis. VII.] Christ's doing all things well. 53 In order to show the truth of this remark, I would observe that our Lord's actions were good in themselves — they were per- formed with good designs — they were done in an amiable and graceful manner — and this was the case with all his actions. I. Christ's actions were good in themselves. And this will appear in whatever light we consider him ; whe- ther as a man, a preacher of righteousness, or a worker of mi- racles. If we view him in his general conduct, as a man, we shall find that he did all things ivell. I must not allow myself to run through all the particulars of his conduct : but content my- self with observing in general, that he was perfectly free from all weaknesses, blemishes, and defects, and remarkable for the greatest and most extensive goodness. There is not one bad action to be found in his history ; not the least stain upon his character ; not the least imperfection in his virtue. Though he led an active life, passed through various scenes, and stood in several relations, yet in each of them his conduct was wise, upright, righteous, beneficent, unblameable, and honourable. Those that knew him best call him, and with the greatest reason, " the holy and just One ;" and tell us that " he did no sin, nei- ther was guile found in his mouth ;" that he was " holy, harm- less, undefiled, and separate from sinners." Yea, he appeals himself to his most inveterate enemies, " Which of you convinceth me of sin ?" Let us view him as " a preacher of righteousness," and he did that well. He preached the most important truths, and that in a manner adapted to enlighten the understanding, to warm and mend the heart. He knew the size of the under- standings of his hearers, and brought down his instructions to their level. In his discourses there was such plainness and simpHcity, united with such grandeur and sublimity, that it is no wonder his hearers were struck in an unusual manner, and could not but say, " Never man spake like this man." His common conversation, likewise, was always adapted to " minister grace to the hearers." No superfluous talk, no vain compliments, no low scandal : it was always kind and mild ; always holy and instruc- tive. Through a whole life of free conversation with all sorts of men, not one sentiment was uttered, unbecoming a preacher of righteousness, a teacher sent from God. View him as a worker of miracles, and he did them well. His miraculous cures were all effectual and perfect. His mighty works were all friendly and beneficent : friendly to the souls as well as the bo- dies of men ; being adapted to awaken their attention, convince their judgments, and influence their hearts. No wonder " the multitude marvelled, saying. It was never so seen in Israel," that land of miracles : no wonder that, as we are told, " they glorified the God of Israel." .'34 orton'8 practical works. I I . (Christ's actions were, performed with good designs. Both from good principles, and for good ends. Some actions, apparently good in themselves, may proceed from bad disposi- tions of h(;art, and be done to serve some mean and sinister ends. This was remarkably the case with the most shining actions of the scribes and pharisees in our Lord's time. Therefore he so often rej)roved tlieir hypocrisy, and compared them to " whited sepulchres, beautiful without, but within full of corruption," He was not intent, as they were, on making proselytes to himself, as the head of a ]>arty. His zeal was not a cloke for pride and covetousness. His aim was not to advance his own reputation or secular interest. J'iVery man is moie or less moved by selfish passions; and they influence him in almost every thing he doth. But Jesus in no one action consulted his own interest only ; but showed, by his contempt of riches, greatness, and popular ap- plause, that ho was truly and transcendently rich, great, and l)on()ur:i]jlc. He flattered not the wealthy and the learned, but with undaunted courage ex|)osed tluur hypocrisy. His aim was to honour his heavenly Father. His " meat was to do the will of God." He showed on all occasions the highest veneration, love, obedience, and submission to his Father, and endeavoured to glorify him by ])romoting the like dispositions in others. His end was to serve mankind in their best inteiests; to rescue them from theslav(!ry of ignorance;, supeistition, and vice, and diffuse knowledge, holiness, and happiness among them. He "came not to be minist(^red unto, but to, minister ;" " not to destroy men's lives, but to save them, and to give his own life a ransom for many." III. Christ's actions were performed in an amiable and grace fid mtimier. The word " well" in the text signifies, not only right and good, but lovely and beautiful. There is a manner of perlorminggood actions, which gives them a lustre and grace, and renders even beneficence itself more agreeable. Our Lord's actions were per- formed with the greatest prudence, tenderness, modesty, and de- votion. IVIore particularly, — there was a constant prudence in our liord's manner of acting; a wise; regard to times and places, ])ersoiis and circumstances ; so that he might giv(! no unnecessary offence, but take men by the proper handle. Tliis particularly appears in his representing unacceptable truths under parables. Th(;y were performed also with great compassion and tenderness. Thus in the case of the deaf man beibre us, our Lord "sighed" (v. 24) ; pitying his most deploraljle circumstances. He sought opportunities of doing good and conferring benefits. He did it freely and without reward. He showed his comj)assion to the multitude in many instances, and treated even notorious off'end- r'ls with all the tenderness consistent with fidelify. This wcm J)IS. VII.] CIUUSt'kS UOlNCi ALL TIUNUS WKLL. 55 upon the hearts of many. He likewise did thinos with <5reat modesty and humility, lie took this patient, in particular, ''aside from the nudtitudc" (v. 33). And when the cure was wrought, " charged them tiiat they should tell no man." And this it was that principally led them to say "He hath done all things well." Charmed with the modesty which engaged hini to conceal his own praise, " so nmch the more they published it" (v. 3()). He left his actions to speak for themselves. He put on no ostenta- tious airs; never sought his own applause; never called the people about him to see and admire his miracles ; never said, with Jehu, "Come, see my zeal for the Lord." He was not elated with the applauses bestowed upon him. In the whole of his conduct " he was meek and lowly in heart," and this added a beauty to all his discourses and all his actions. Further, they were performed with great devotion. And this, in the eyes of all serious persons, gave them a peculiar excellence. In performing this miracle, " he looked up to heaven" (v. 34) ; to intimate to the patient, whence all benefits come : for he could not give a deaf man that idea by words. He prayed when he raised La- zarus, and probably when he wrought other miracles ; to direct the thoughts of the spectators to the (iod of heaven, from whom " every good and perfect gift proceedeth." Thus it appeared that he referred all to God, and sought his glory in every thing he did : and this, in the judgment of the wise and good, added a grace and a charm to it. 1 am to add once more, IV. This was the case ivith all Ms actions. Whatever the persons speaking in the text might particularly refer to, we have the highest reason to adopt their words in tha most extensive sense, and say, " He did all things well," without one single exception. The established teachers among the Jews, though they were held in great veneration, were in inany respects very faulty. Yea, there never was a divinely conmiissioned teacher, but himself, concerning whom this could be said. The greatest heroes and saints recorded in scripture had their fail- ings and blemishes ; Moses and the prophets were men of like passions with us, and said and did some things ill. This was the case of the apostles also. But the conduct of Jesus was uniform, consistent, and all of a piece. He was the same in everyplace and every circumstance. In public assemblies, m his private converse with his friends, he was pure without stam, strict without severity, cheerful without levity, yea he was alto- gether lovely. His whole life was conducted with that wisdom, and supported with that dignity, which became the Son of God, the Teacher and Saviour of men. " It was a life, the greatest and best that ever was led by man, or ever was the subject ol history."* ('ould we have examined it thoroughly in all its parts • Macknijilil. 56 orton's practical works. and connexions, it would appear in this light : and the more we study it, the greater reason we shall have to say, " He hath done all things well." His actions were all good — performed with good designs — and in a most amiable manner — and this was the character of all his actions. APPLICATION. I now proceed to the practical improvement we are to make of this subject. And it shall be in these inferences. How un- just was the treatment our Lord met with in the world. How worthy is he of our admiration, reverence, and love. And how fit is it that we should imitate this excellent and lovely pattern. 1. How unjust was the treatment our Lord met with in the world. The slight and imperfect view we have been taking of his character and conduct, is sufficient to convince us, that he came from God, and that God was with him. It shows that he was no deceiver. There have been impostors in the world, who have deceived multitudes : but what impostor ever did all things well ? Notwithstanding his utmost caution and artifice, his base designs will sometimes appear, and the wise and the judicious at least will see and abhor them. But we behold Jesus passing through many scenes and circumstances, with equal integrity, wisdom, and dignity; v/ithout one fault, one imperfection, either in deed or word ; publishing the most excellent doctrines and important precepts, and behaving with the greatest prudence, decency, and humility. Yet notwithstanding this, he was charged as a deceiver, a blasphemer, a confederate with Satan. •But, as some of the wiser Jews themselves argued, his were " not the words of a man who had a devil." How could " a man that was a sinner " do such miracles, and do them in so graceful a manner ? " If this man were not of God he could do nothin":" nothing like what he did. Could he be a con- federate with Satan, when it was the whole business of his life to weaken his kingdom, to glorify God, and do good to men ? Who would not lament the corruption of human nature, that any should be found base and malicious enough to defame so lovely a character ? Who would not lament the wickedness of that generation of men, who could vilify, insult, and crucify this holy One, the Lord of glory, and put him to death as an evil- doer, who had done all things well ! But it is more strange and lamentable still, that any who are born in a Christian and protestant land, and are not under the power of those prejudices by which the Jews were influenced, should venture to asperse such a character ; artfully attempt to weaken the evidences of his mission, and ridicule his laws and institutions. Yet such have been found in Britain, and I fear there are yet some of this malevolent disposition. But I imagine that it is his having Dis. VII.] Christ's doing all things well. 57 done all things well, that displeaseth them. The purity of his precepts and the lustre of his example pain and mortify them. They therefore endeavour to persuade themselves and others that he was a deceiver, and, hating truth, they " will not come to the light, lest their deeds should be reproved." Let the view we have been taking of the spotless character of our Redeemer confirm our faith in him and his holy religion : for, as one of the writers of his life tells us, " it was written, that ye might believe, that Jesus is the Christ," the promised Messiah, " the Son of God, and that believing ye might have life, through his name," John xx. 30. 2. How worthy is Christ of our admiration, reverence, and love. When we read the history, and hear of his conduct and his love, I hope our hearts also say, " He hath done all things well." But it is very likely that some of those persons, who " were beyond measure astonished," and said this, did not believe in him and become his disciples ; yea might afterwards be of the number of those who said, " Crucify him." Let it be our care not only to admire and applaud him, but to cherish those affections to him, which his great qualifications and works demand, hi order to this, let us consider how nearly we are connected with him. We call him our Lord and Saviour. He is our head, and we are the members of his body. And this surely will excite us to take pleasure in reflecting on the excellency of his character, and the wonders of his lov^ We are pleased with some faint goodness in men, and can hardly help reverencing and loving a worthy character. How much doth he deserve our highest esteem and aiFection, who was a complete model of worth and goodness, and whose perfections were all employed in our service and for our happiness ! When we observe the beauty and grandeur which appeared in all his actions, our hearts must be hard and unfeeling, if they are not struck with admiration and filled with joy : yea if sincere and fervent gratitude and love do not mingle themselves with our admiration and joy. His unblameable, amiable conduct adds authority to his doctrines, and weight to his precepts : and they must have no sense of true excellency, who do not see a glory in Christ, superior to that of every name which makes a figure in history, and who do not feel that he is inestimably precious to their souls. Let us also give thanks unto God, for such a teacher, for such an example of attractive goodness, universal righteousness and charity. " Thanks be unto God for this his unspeakable gift !" 3. How fit is it that we imitate this excellent and lovely pattern. It was not to raise our wonder, and entertain our curiosity, that the life of Christ was written by four of his followers. It was not for this purpose that the chief lines of it have been now set before you : but all is intended to engage our imitation. The leading design of all which hath been said is, to urge upon you 58 orton's practical works. this exhortation, " Go ye and do Hkewise." The heathen philo- sophers were complained of by some of their contemporaries, that they acted contrary to their own precepts. And our Lord charges it upon the Jewish teachers, that " they said and did not," Matt, xxiii, 3. But all his own precepts were beautifully exemplified in his conduct. He was a perfect model, as well as a perfect teacher, of righteousness. His pattern is suited to us, and proper for our imitation. It is not false to mislead us, nor dazzling to confound us. It is the example of one who, though he had no superior and no rival in the excellencies of his cha- racter, was found in fashion as a man ; subject to the pains, necessities, frailties, and temptations of mankind. Indeed in some parts of his conduct we cannot attempt to imitate him, without ignorance, presumption, and blasphemy. In what was peculiar to his character as a divine teacher and the Messiah, we cannot resemble him. But in his general conduct as a man ; in what he did, as a partaker of human nature, he may and ought to be imitated by us. He hath proposed himself to us as our example. " If any man will come after me, let him follow me." " Learn of me," saith he, " I have given you an example, that ye should do as I have done unto you." His apostles recom- mended him to our imitation, St, Paul saith, " Let the same mind be in you that was in Christ Jesus," " He hath left us," saith Peter, "an example, that we should follow his steps." " He that saith he abideth in him," St, John observes, " ought also to walk as he walked." By becoming like him, we become what we ought to be, and what we must be, if Ave desire to be happy with him for ever. Let us then trace his shining cha- racter, and endeavour to resemble him. For instance : let our actions be good, just, and holy : else our wearing his name will be our shame and reproach. Let " Holiness to the Lord " be inscribed upon all we do, and nothing inconsistent with Christian purity, integrity, meekness, and love be ever found in us. Let us be all always careful whatever we do, to do it well ; from the best principles; from the fear and love of God, a sense of his presence, a reverence for his authority, and a desire to please and glorify him. Otherwise men may say it is done well, and God, that it is done ill. They may reckon some of those actions virtuous and commendable, for which he may con- demn us. Let us also attend to the manner in which our actions are done. There are many great and lamentable imprudences in sincere Christians. By reason of these their profession is dishonoured, their good spoken evil of, and their real ex- cellencies have less force and influence than they would other- wise have. There should be, if I may so express it, a decency and politeness even in religion : a graceful manner of performing good actions, which a wise man will not neglect, and which will Dis. VII.] Christ's doing all things well, 59 command the esteem and respect of the ungodly : while the in- firmities and imperfections of some holy men tarnish their virtues and lessen their characters. It is our duty to " provide things honourable in the sight of all men." Attend, therefore, to the apostle's exhortation, " Whatsoever things are lovely and of good report ; if there be any virtue, if there be any praise, think on these things." And finally, let it be our concern and most diligent endeavour, to do all things well ; to maintain a steady and consistent cha- racter ; — to have our conduct in every respect good and com- mendable, and all of a piece. There is a beauty and glory in such a conduct, which will render our friendly admonitions and example forcible, and will adorn the doctrine of God our Saviour. What pity is it that so many Christians, and some that one would hope are sincere, are a strange mixture; a self-contra- diction ! They possess some shining qualities, and manifest some mean and contemptible ones. Pride, passion, ill-nature, peevishness, and uncharitableness, are often appearing, amidst a conscientious regard to religious institutions and strict justice ; yea, amidst many acts of generosity and charity. Some are too fond of the world ; too eager of its profits; too impatient under losses and disappointments. Some deal in evil-speaking and low scandal : and some make very unbecoming encroachments upon truth, who would abhor a malicious or a direct lie. But, "my brethren, these things ought not so to be. Doth the same fountain send forth bitter and sweet water ? " Were any irre- gularities of this kind found in our divine Master ? Do not his precepts, doth not his example, forbid them ? Let us labour to be blameless and harmless, as the disciples of Christ, without rebuke ; and strive to be complete in all the will of God. In- deed if we are so, we cannot please all men ; but must expect some of that hard treatment which our Lord met with. His resolution in a good cause cost him his liberty and his life. Herein we are to imitate him ; to be steady and firm, where conscience and religion are concerned, and compliment no man at the expense of these. And if the world should say we do things ill, it is sufficient that God will say of us, " Well done, good and faithful servants." To conclude. Let us be deeply humbled before God, that we manifest so little of the temper of Christ, though we have read and heard so much of it. Let us dihgently study his history and contemplate his example, that we may derive both light and warmth from it. And may his Spirit be communicated to us, to form us to his bright re- semblance. And thus (as the apostle expresseth it) " we, be- holding as in a glass the glory of the Lord Jesus, may be changed into the same image, from glory to glory, as by the Spirit of the Lord," 2 Cor. iii. 18. Amen, 60 DISCOURSE VIII. Abraham's desire and joy to see Christ's day. John viii. 56. Your father Abraham rejoiced to see my day : and he saw it, and was glad. It is a common thing for those to be proud of their hereditary- honours, who act basely themselves ; and to boast of the virtues of their ancestors, when they have none of their own. But no nation ever carried this vanity and weakness to such a height as the Jews. Abraham was the friend of God, and highly ho- noured by him : and because the Jews descended from this holy patriarch, they not only looked upon themselves as. more ho- nourable than other nations, but thought their relation to him would be a security to them from national calamities, yea, from the punishment of a future state, though they were ever so wicked. From this groundless conceit in part, they rejected the evidences our Lord gave of his divine mission. And in his dis- course with them in this chapter, he is showing them how foolish their reasonings, and how vain their hopes, from their relation to Abraham, were. He tells them, if they were genuine children of Abraham, they vv'ould do his works ; readily receive a divine revelation, which was confirmed by sufficient evidence, as Abra- ham did. Our Lord had told them if they " received and kept his sayings, they should not see death," that is, should be raised to eternal life. They then ask him, if he was greater than Abraham and the prophets who were dead. Our Lord replies that it was their ignorance of God, which led them to reject his Son ; and that their " father Abraham rejoiced to see his day, and saw it and was glad," q. d. You despise me as unworthy your notice ; but he valued me. He rejoiced to see my day, having had some discoveries of it made to him. But you do not discern my day and bid it welcome, now it is come. This was a proof that they were not Abraham's children : for they scorned that which he desired ; and rejected that in which he rejoiced. This assertion of our Lord, my brethren, needs and deserves some illustration ; as it may throw a light upon many parts of the Old Testament, especially the history of Abraham, and the covenant made with him ; and will suggest some very important instructions. Let us then consider, I. The object of Abraham's desire — to see Christ's day. II. The gratification of that desire— he saw it. — And, III. The eftect it had upon him — he was glad. — Let us con- sider, I. The object of Abraham's desire. Dis. VIII.] Abraham's desire to see Christ's day. 61 I say " desire," for, in the judgments of the best critics, the word here rendered " rejoiced," should be translated he " ear- nestly desired :" so the Eastern versions render it : and indeed it is necessary to understand it thus, in order to avoid the evi- dent tautology which appears in our version. Let us then con- sider what is meant by Christ's day, and how Abraham stood affected towards it. What is meant by Christ's day, will appear from the frequent use of the word " day" in scripture. We read of the days of Noah and Lot ; which refers not only to the times in which they hved, but to the events of those times. We frequently meet with this expression in the prophecies, " In that day' shall this and the other event happen ; which refers to the whole period of the Christian dispensation. So that the " day of Christ" must here signify his appearance on earth, and the events of his life ; what he was to do and teach and suffer ; and more parti- cularly refers to those grand events, which were peculiarly cha- racteristic of his office and employment ; namely, his death and resurrection as the Saviour of sinners. It will likewise include the dispensation he was to introduce; the covenant of grace which he was to publish, enlarge, and establish, and the blessed- ness he was to bestow upon his people. The text implies that some discoveries of these things had already been made to Abraham. As soon as ever he was called to leave his kindred, God promised that "in him all the families of the earth should be blessed," Gen. xii. 3. This promise was several times re- peated, with this addition, that "in his seed all the nations of the earth should be blessed." St. Paul tells us, that " the scrip- ture, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham ; saying, In thee shall all nations be blessed," Gal. iii. 8. And when God promised to be a God to his seed, it intimated that they should be taken into the covenant of grace, and be heirs of eternal life. God was " not ashamed to be called their God, as he had provided for them a city." Now these discoveries filled Abraham with won- der. He reflected on them with pleasure. He knew these pro- mises contained great things ; and they raised his expectations of something very glorious, which was in future ages to be re- vealed and offered to the world. He rejoiced that these disco- veries were made to him, and he earnestly desired, or vehemently wished, as the word signifies, to know more of them. He stretched himself forth and leaped forward with joy, to meet the object of his wishes ; hoping and longing for some further reve- lation of Christ's day. Indeed a state of desire is generally a state of uneasiness ; but that is often abundantly overbalanced by the prospect of enjoying the desired good. When we hear of something great and considerable which is going on now, or is to be done in some distant period, it is natural for us to in- 62 orton's practical works. quire and wish to know, when, and how, and by whom, it is to be done. Though we have but obscure intimations of it, our curiosity is raised : and when our expectation of any blessing approacheth towards certainty, it occasions great pleasure. Thus Abraham had set his heart upon Christ's day. That it might come, was the object of his warmest desire, and he was eager to know more of it. He wanted to be informed more particu- larly, what that seed of his was, in whom the nations were to be blessed ; and what was the principal blessedness which they were to enjoy. He was borne on with desire to know something of the great transactions of his life, by whom the blessing was to be procured from all nations, and of the happy state into which the world should be brought by it. And as he himself was blessed by being converted from idolatry to the knowledge and practice of true religion, he could not but conclude, that this was the distinguishing blessing to be conferred on his seed ; and therefore he was solicitous to know how and by whom it was to be brought about. Let us consider, II. The gratification or fulfilling of his desire. He saw Christ's day. Now this intimates that God was pleased to reveal more of it to Abraham than he had known before. Though there be nothing said in his history of any im- mediate discoveries of this kind made to him, yet our Lord, who was before Abraham, and knew what he saw, better than Moses did, plainly intimates, that his desire was gratified, and his joy was increased. God perhaps was pleased to reveal to him some circumstances relating to the coming of Christ, the great end of his appearance, the nature of that covenant which was made with himself and his seed ; and particularly that it included all those of every nation, who should receive and believe the gos- pel. I imagine that he might have a distinct foresight of the principal transactions of Christ's life, and the happy state into which the world was to be brought by the gospel. And there were several circumstances in his own life, Avhich might, by the operations of the Spirit of God upon his mind, lead him to see the chief mysteries of the gospel. Perhaps, for instance, from the respect he showed to Melchisedeck, as a king and the priest of the most high God, and a blessing he received from him, the Spirit of God might direct his thoughts in a lively manner to Jesus Christ, as " a priest upon a throne," who was to bless all the faithful servants of God. By his earnest intercession for Sodom, he might be led to understand something of the success- ful mediation of Christ in behalf of perishing sinners. He might be led to understand his casting out Hagar and Ishmael at the divine command, as a type and representation of the unbe- lieving Jews being cast out of God's family, and the believing gentiles, as children of the free-woman, being taken in and Dis. VIII.] Abraham's desire to see Christ's day. 63 made heirs of the heavenly inheritance : for so the apostle tells us it was. But there was no event more likely to give him a true and large idea of the leading design of the gospel, than his offering up his son Isaac. His thoughts might be led, by this affecting scene, to the death of Christ, as a sacrifice for sin, and to see the wonderful love of God therein : and Isaac's being- taken alive from the altar, would be a proper emblem of Christ's resurrection and his being thus declared to be the Son of God with power. A learned writer * hath endeavoured to prove, by many ingenious and plausible arguments, that this was the sole end for which he was commanded to offer Isaac ; and that to this, and this alone, our Lord refers in the text. He supposes, thatthis com- mand was designed to inform Abraham in a symbolical manner, that is, by signs and actions instead of words, that Christ was to be a sacrifice for the redemption of the world. He argues this also from the words of the apostle ; " By faith Abraham offered up Isaac, accounting that God was able to raise him from the dead, from whence also he received him in a figure," Heb. xi. 19, or in a parable or representation, as the word signifies : that is, it was designed to be typical of the sacrifice of Christ. But whether this was the chief design of God in commanding him to offer up his son, or any part of .the design, God might, and I imagine did, lead his views from this transaction to the death of the Messiah, which was to be accomphshed in future ages. And the deliverance of Isaac from death, and the pros- pect of Christ's suffering for the redemption of the world and rising from the dead, being thus united, would give him peculiar dehght. If he did not see Christ's day in this symbolical repre- sentation, he saw it by faith in the promises which God had given to him : the general meaning of these he understood, by some impressions which were made upon his mind of the future events relating to Christ and his gospel. His faith supplied the place of sight ; and put a present reality into these things. Though the objects were obscurely revealed, and many ages were to intervene before they were fully discovered, yet by faith he saw them ; was as sure that they would appear, as if he had actually seen them. And this gave him joy ; which is the next thing we are to consider. III. The effect ivhich these discoveries had upon Abraham. " He saw it and was glad." The word translated " rejoiced" may signify the pleasure which the expectation of some ap- proaching blessing occasions. The word, " he was glad," denotes the calm, settled joy which ariseth from our knowledge of its worth, and obtaining the possession of it. It was doubtless a great pleasure to Abraham, that God had condescended so far, and * Bishop Warburton. 64 orton's practical works. honoured him so much, as to gratify his desire. He could not but look upon it as a peculiar token of the divine favour to him. He reckoned it a great honour to be the father of many nations ; but undoubtedly rejoiced more when he found, that the church of God was to descend from him and to be named after him ; and that the redeemer of the world was to arise out of his family. He was glad, for the sake of his natural seed, that the Jews were to be the peculiar people of God, and be honoured with so many marks of the divine favour, in order to prepare the way for the coming of the Messiah, who was to be the glory, the greatest glory of God's people Israel. It may likewise be very naturally concluded, from the known benevolence of Abraham's temper, that it would give him great joy to be informed, that Christ was to be for " salvation to the ends of the earth ;" that the gospel was not to be confined to his natural seed ; but that all who be- lieved it, should become God's covenant people and " Abraham's seed according to the promise," that is, to be blessed by Christ Jesus, But bis generous heart must rejoice most in this, that the blessings of the covenant were not only to reach to every believing generation to the end of time, but to terminate in a happy eternity ; in the possession of that " better country, that heavenly one," of which^Canaan was a type, and which, as the apostle tells us, Abraham and the other patriarchs sought and expected : in the faith of which they died, " not having received the things promised, but having seen them afar off, were per- suaded of them and embraced them," Heb. xi, 13, Before we proced to the improvement of this subject, I would observe, that this hint of our Lord in the text gives us reason to believe, that the patriarchs and Jewish prophets knew more of the gospel than we could conclude from the Old Testament alone, and had clearer discoveries made to them of the blessings of it than are there expressed. I make no doubt but David and other pious Jews saw beyond the outside and letter of the law, into the typical sense and meaning of many appointments of it : and through its glimmering shadows and resemblances, they be- held very much of the substance and glory of the gospel ; more than they were permitted to record. This might arise partly from their careful study of the prophets, who wrote before them; but it was principally an honour which God put upon their de- vout meditations and prayers, by showing them these things : for, as St. Peter observeth, " they searched what, or what man- ner of time, the spirit of Christ which was in them did signify," 1 Pet. i. 11. To this perhaps the Psalmist may refer when he saith, " The secret of the Lord is with them that fear him ;" and when he prays, " Open mine eyes, that I may behold wondrous things out of thy law ;" that I may have a glimpse of those glorious secrets of the gospel, which are wrapt up in the pre- cepts and rites of the law. This greatly contributed to the DIS. VIII.] ABRAHAM'S DESIRE TO SEE CHRISt's DAY. 65 pleasure they found in the scriptures and in God's ordinances • and which they so strongly and devoutly express in their writ- ings. This led David and the prophets to speak of Christ and his gospel in such high terms, and to express so much joy in the prospect of those blessings which he should bring to the world. This hint should be made familiar to your minds.* APPLICATION. Let me now show to what useful purposes this subject is to be improved. 1. Let us bless God that we see Christ's day so clearly ; so much more plainly, distinctly, and perfectly, than Abraham did. On this account our Lord congratulated his disciples : " Blessed are the eyes which see the things that ye see. For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them," Luke x. 24. The clearest discoveries that were made of them to any of these prophets and kings, even to Abraham and David, could hardly be called sight, in comparison with theirs. Nay, we see them more fully than the disciples themselves had at that time done. For Christianity was but just opening upon them. The prin- cipal truths of it, those I mean relating to the sacrifice and in- tercession of Christ, and the offices and work of the Spirit, were only hinted at, till after the resurrection of Christ. We have the whole plan of Christianity distinctly set before us in the New Testament, and its most important blessings are represented to us in the Christian sacraments ; that our senses may help our faith, and encourage our hope. If Abraham so much rejoiced to see th6 little of Christ's day which he saw, how transporting would his joy have been to have seen and heard and read what we do ! What obligations then are we under to the divine goodness, which hath determined that we should hve in that happy day of light and liberty, when the gospel shines around us in all its lustre, and we have so many advantages for under- standing and improving it ! Glory be to God in the highest, that there is peace on earth and good-will to men ; and that we par- take of this inestimable blessing^! We learn, 2. How wretched is their state who have no desire after Christ, or will tahe vo pains to be acquainted tcith those things which gave Abraham so mvch satisfaction. It is the character of too many, who are called Christians, that their desires centre upon other things. To see wealth flowing in upon them ; their fa- milies making a figure in the world; and to have opportunities of enjoying what they call pleasure. Their eager wishes for these things bear them through labour, difficulty, and reproach. * Scott's Christian Life, vol. v. p. 196. VOL. I. F 6(5 orton's practical works. Their success transports them with joy, and makes their eyes lofty, and their hearts haughty. This was not the character of Abraham. God promised him a fruitful land ; that his family should be numerous and enjoy it ; that a race of princes should descend from him, and that his name should be great. Yet he was never transported with desire and joy to see these events. But to see Christ's day seems to have been his highest ambition; while many Christians mind nothing but earthly things ; have no time to spare for studying the scriptures, and no inclination to the work. Public worship seems to be a burden rather than a pleasure to them. And instead of retiring and meditating on the things of Christ, which they have heard at it, they seem to court any company or amusement, that may banish these important truths from their thoughts. They can scarcely help gaining some knowledge of Christ ; but it is very small, and not suffi- cient to lead them to make him the object of their love and confidence. They are without Christ ; they look not attentively upon him, nor truly believe in him ; though these dispositions are absolutely necessary to their obtaining eternal life by him. What can we say to such a conduct, but that " the god of this world hath blinded their eyes ?" They are sunk in ignorance, sensuality, and an earthly spirit. So that what Abraham, the friend of God, so earnestly desired, they desire not ; and what even " angels themselves desire to look into," hath little or no effect upon their carnal senseless hearts. These objects, though so great and glorious in themselves, do not affect them. They are not suited to their taste ; for they " savour not the things that be of God." He hath written unto them the great things of his law, and the greater things of his gospel ; but they have accounted them strange things. As far as this is the case with any of you, sirs, your case is pitiable, and your characters are wretched. You may call yourselves Christians, and boast of your relation to Christ, as the Jews did of being Abraham's children : but it may be said of you, as Christ said of them, " Ye are of your fiither the devil, and ye do his works." If you were Christians indeed, you would highly value the gospel ; you would study it carefully ; you would, with St. Paul, " count all things but loss for the excellency of the knowledge of Christ Jesus the Lord ;" and esteem all earthly gain, honour, and plea- sure, but as " dung that you may win Christ, and be found in him." Think and boast what you will, you will never be ac- quainted with true pleasure, till you are savingly acquainted with Christ Jesus. 3. Those who have seen something of Christ will earnestly de- sire to see more. This was the case with Abraham. God had let in a little light upon his mind, and he was impatient for more. Thus Christians, to whom Christ hath been revealed, — who have any good acquaintance with the wonderful things he Dis. VIII.] Abraham's desire to see Christ's day. 67 hath done for mankind, the unsearchable riches of his grace, and the invaluable blessings he hath to bestow for time and eternity, and who have been led to seek an interest in him, will desire to be further acquainted with those delightful things which are wrapt up in the mysteries of the gospel. They will desire this not only to gratify their curiosity and give pleasure to the mind, but as it hath a transforming efficacy upon their hearts, and tends to increase their holiness. I hope some of you are in this respect men of wisdom. And I entreat you to cherish fervent desires after growth in grace and in the knowledge of Jesus Christ. There is, as the text intimates, a joy which attends de- siring and thirsting after fuller manifestation of the Redeemer's glory. Though searching after truth is laborious, yet the new discoveries which will be continually made, richly reward the la- bour ; especially when a sufficient certainty of important truths and principles is attained. If this desire be cherished, it will excite you to use the proper means of improvement in this heavenly science. You will search the scriptures daily; not only read them, but meditate upon them, and endeavour to under- stand their meaning and design ; since they testify of Christ and eternal life. You will be constant and devout in attending Christian ordinances, especially the Lord's Supper, where you see more of Christ and the grace of the gospel than in any other service. You will hkewise earnestly pray for the influences of the Spirit ; that he would " take of the things of Christ and show them to you ;" that your understanding being enlightened, ye may know more clearly " what is the hope of your calling." To excite and increase in you this holy ambition to see more of Christ, consider that there is room for everlasting improvement in the knowledge of him ; that there are height and length and breadth in the love of Christ, which pass all knowledge ; and that as you improve in it, your joy will abound. Let it be further considered, that your desires will be gratified. God is ready to give his Holy Spirit to them that ask it. To him that hath shall be given ; and " then shall we know, if we follow on to know the Lord." In many other respects, " he that increas- eth knowledge increaseth sorrow ;" but he that groweth in the knowledge of Christ, will find his pleasure and his holiness in- creased ; and, which is a most important thought, be capable of enjoying greater happiness in the heavenly world. I add, once more, 4. They who have seen and known Christ have great reason to rejoice. They who have seen him, so as to believe in him and fix the confidence of their souls upon him, have a solid founda- tion for joy. So the apostle saith, " Whom having not seen with your bodily eyes, ye love ; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory," 1 Pet. i. 7. You have the joy of faith, and there is no joy like F 2 68 orton's practical works. it. Have you seen this Saviour to be yours, and have you just ground to beheve that you have an interest in him ? "Rejoice in the Lord always, and again I say rejoice." For this holy joy will enlarge your hearts in duty, and strengthen you against the temptations of life. It will cool your ardour after the world, and take your hearts off from carnal joys; of which you will say, as one of the fathers, " How pleasant is it to want these pleasures !" Abraham was glad to see Christ's day; and no doubt it re- conciled him to his pilgrimage state, and to the prospect of those sufferings, which his posterity was for a while to endure in Egypt. Thus should the Christian rejoice in Christ Jesus; in seasons of bodily affliction, and perplexity and distress of mind : since, because Christ is his, " things present, and things to come, life and death" are his, in him he may rejoice, even in death itself; and say, as good Simeon, when he embraced his young Redeemer, " Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." By these exercises of faith and love and holy joy, you will be training up for that world in which brighter discoveries of Christ will be made to his people ; where " they shall see his face," " be with him where he is, and behold his glory." Li the meantime, may all our views of Christ be improved to the furthering our holiness and likeness to him, and training us up for this felicity and glory ! Amen, DISCOURSE IX. the foxes and birds better accommodated than christ. Matt. viii. 20. And Jesus saith unto Jiim, The foxes have holes, and the birds of the air have nests ; hut the Soil of man hath not where to lay his head. There is a strong inclination in mankind to inquire into minute circumstances of the lives of those who have been eminent for piety, learning, or wit; or have made great improvements in any art or science. Though this inclination may arise from mere curiosity, yet, as it is innocent in itself, and the gratification of it may answer some valuable purposes, those who have written the lives of such persons have generally endeavoured to gratify it. But there is this peculiar in the life and history of our Lord Jesus Christ, that every circumstance of it, however minute, is entertaining and instructive; and there is no point of lioht in which we can view his character, but it appears truly illustrious, and full of wisdom, dignity, and goodness. We have one circumstance of it in the text, which perhaps hath been as DIS. IX.] THE POVERTY OF CHRIST. 69 little considered as any other, yet may suggest some important instruction. Our Lord, being fatigued with the great nudtitude which crowded about him, " gave commandment to depart to the other side of the lake," near which he had been preaching and healing. As he was going towards the ship, a certain scribe, or doctor of the law, whose business it was to interpret and explain it, came to him ; and, expecting to gain wealth and honour in the service of one who, he imagined, would soon appear as a glorious and triumphant prince, he saith to him, '^ Master, I will follow thee whithersoever thou goest," and devote myself entirely to the service of thy kingdom. Jesus, knowing his mean and mercenary views, saith to him, "The foxes have holes, and the birds of the air have nests ; but the Son of man hath not where to lay his head," and therefore ye are not to expect riches and honours from me. We hear no more of this forward man; pro- bably he went away sorrowful. But the story is recorded for our admonition ; and in the answer to him we may observe, I. Christ's remark on the provision made for the habitation of the inferior creatures : " The foxes have holes, and the birds of the air have nests." II. His representation of his own destitute circumstances: " The Son of man hath not where to lay his head." I shall illustrate these two particulars, and then show what useful lessons we may learn from them. Let us consider, I. Christ's remark on the provision made for the habitation of the inferior creatures. " The foxes have holes," &c. Men, having reason and under- standing, are able to contrive and build convenient habitations for themselves ; and Providence hath furnished them with a variety of trees, earths, stones, and plants, in all places of the world, for this use. Yet suitable provision is also made for the inferior creatures to have convenient dwellings, wherein to re- pose, and breed, and nourish their young. Tame domestic ani- mals are thus accommodated by the care of man, as being more immediately serviceable to him ; but wild beasts and birds have also suitable accommodations. They are directed by instinct to proper places, where to bring forth and nurse their young and secure themselves ; because they want such security, being sought out by man to be taken and destroyed, or by other ani- mals to feed upon. Thus the foxes have holes ; and we read in scripture that " the rabbits" or field-mice (as some interpret the word) " are but a feeble folk," and easily destroyed when taken, " yet they make their houses in the rock," Prov. xxx. 26. " The high hills," saith the Psalmist, " are a refuge for the wild goats, and the rocks for the conies." The birds have also convenient habitations. Some make their nests upon inaccessible rocks. "The eagle maketh her nest on high. She dwelleth and abideth 70 orton's practical works. on the rock, upon the crag of the rock and the strong place," Job xxxix. 27. Others fly to the habitations of" men, and seek their shelter in some parts of our dwellings. " There the spar- row finds a house, and the swallow a nest for herself, where she may lay her young." Other birds make their nests in trees or bushes; in the highest trees, where they cannot easily be reached, or the thickest bushes, where they cannot easily be seen ; as if they rationally contrived to keep them from being desti'oyed. " In the trees the birds make their nests ; as for the stork, the fir trees are her house," Ps. civ. 17. Some make their nests on the ground, amidst the shrubs and grass of the earth. " By the rivulets of water the fowls of the heaven have their habita- tions, which sing among the branches," Ps. civ. 12. Their sagacity in discovering proper places for their nests is very re- markable, and more so their skill and dexterity in making them. Before we proceed to the other particular in our text, let us pause a little, and reflect upon the wisdom and goodness of God which is herein apparent. How wonderfully are these displayed in the provision made for the convenience and security of beasts and birds ! That these creatures are governed by an instinct implanted by the Creator, is very evident ; considering that all of the same species provide and furnish their dwellings in the same manner, and have done so in every age. What besides an imerring instinct, implanted and guided by an over-ruling Providence, could direct these creatures to choose their different but suitable habitations ? With what contrivance do the foxes and some other animals dig holes in the earth ; and generally under rocks or large trees, in order to be more secure! "With what inimitable art," as a pious naturalist observes, " do the poor untaught birds lay a parcel of rude sticks and straws, moss and dirt together, and form them into commodious nests ! With what curiosity do they line them within ; wind and place every hair, feather, or lock of wool, to guard the tender bodies of themselves and young, and keep them warm ! With what art do many of them thatch them over, and plaister and coat them round, to guard and fence them against the injuries of the weather, as well as to deceive the eye of spectators !"*" These excellent ends which they pursue, and the admirable art which they exert, are undoubtedly none of their own ; but owing to that adorable Being, who gives irrational as well as rational creatures wisdom ; who is " wonderful in counsel and excellent in working." Again, how great is that goodness which hath made such ample provision for the continuance, support, and comfort of these creatures ! How abundantly are they fiirnished with clothing, food, and lodging by the universal Parent ! They are all part of his family, and not the meanest orders of them * Derhiim. DIS. IX.] THE POVERTY OF CHRIST. 71 are overlooked or unprovided for by him. How widely doth he diffuse happiness, and how kindly preserve beasts and birds as well as men ! " They all wait upon him, and he openeth his hand and filleth them with good." These instances proclaim the Creator's wisdom, bounty, and kindnessj; and we must reflect upon them with great coldness, if they do not lead us to say with the Psalmist, " O Lord, how manifold are thy works ! In wisdom hast thou made them all. The earth is full of thy riches ; and thy tender mercies are over all thy works." Let us consider, IL Christ's representation of his own destitute circumstances. " The Son of man hath not where to lay his head." That illustrious person, prophesied of by Daniel under that title, whose kingdom and suft'erings and glory he foresaw, and whose dignity he celebrated, — this illustrious person, when he appeared on earth, was "partaker of flesh and blood, and found in fashion as a man; yea, in the likeness of sinful flesh," Rom. viii. 3. He was exposed to the common infirmities and hazards of human nature ; to hvuiger and thirst and weariness. He was under a necessity of recruiting his animal powers by sleep ; and was as liable to suffer by the inclemency of weather and seasons as other men. Consequently he needed the same conveniences and accommodations. But he was often destitute of them. He was born in mean circumstances. A stable was his bed chamber ; a manger his cradle. His whole life was a life of poverty. After he appeared in public, as a preacher of righteousness, he was indebted to the generosity of men for his support ; for we read of those " who ministered to him of their substance." He possessed not a large estate nor a stately palace ; nay, he had no house ; not so much as a cottage or hut, which he could call his own. He was beholden to others for his lodging, as well as his food ; even to his own disciples, and particularly Lazarus. Some other generous friends might welcome him to their tables and their beds ; but it is probable that] he was sometimes desti- tute even of a lodging ; as may perhaps be inferred from the circumstance of his sleeping in a fishing boat. So little was he regarded in the world ! For " he came to his own, but his own received him not." The want of a convenient, warm, and agreeable lodging was peculiarly grievous, after he had been travelling many miles on foot; especially after he had been preaching to great multitudes, which he must do with an elevated voice; a work which those who are employed in it know to be very laborious, occasioning a great expense of spirits, and consequently requiring a recruit of comfortable sleep. In those circumstances to want suitable accommodations must be disagreeable and painful. Yet this was the case with our blessed Lord. While the beasts and the birds, even those which 72 orton's practical works. are most wild and voracious, had proper habitations; and while almost every man hath a house or chamber of his own, to which he can return in the evening, and dwell securely and comfortably, " the Son of man had not where to lay his head." So destitute were his circumstances ! Let us now attend to the useful lessons which we may learn from hence. APPLICATION. 1. How wise and faithful was Christ in this representation: and how much instruction doth it convey to his followers. The cribe who addressed our Lord, declaring his purpose to follow him whithersoever he went, came in hopes of obtaining great preferment and honour in his kingdom. To put his sincerity to the trial, and to convince him how much he had mistaken the nature of that kingdom, Christ told him what his own condition was, and how vain were all expectations of wealth and grandeur from such a master. It is an evident proof of his wisdom and faithfulness, that he gave all his disciples fair warning what they must expect if they would adhere to his cause. Had he been an impostor, he would rather have flattered their expectations. If he had pursued temporal interests only, he would have pro- mised his followers great things, and have said nothing of diffi- culties and dangers. On the contrary he told them, that " in the world they should have tribulation ;" that '' the world would hate them, as it had hated him." " If any man will come after me," saith he, " let him deny himself and take up his cross and follow me." " Ye shall be hated of all men for my name's sake." Yea, he requireth his disciples to relinquish father and mother, wife and children, houses and lends, yea, and their own lives also, when any of these come in competition with their duty to their Lord and master. It must be allowed, there was something peculiar in the case of the first Christians. They were exposed to particular trials and persecutions. Nevertheless the kingdom of Christ is not of this world now, any more than it was then ; and, as the apostle observeth, " all that will live godly in Christ Jesus," all who are determined to be steadily good, "shall suffer persecution," 2 Tim. iii. 12. We learn therefore not to take up a hasty resolution to follow Christ and espouse his cause ; but to weigh matters deliberately ; to con- sider and count the cost ; wisely to balance the profit and the loss. They that would be Christ's faithful, stedfast disciples must exjioct hardships, and prepare for them ; be willing to bear all for his sake, and to take a part in his indigence and distress, if he calleth them to it. On these terms alone will he own us as his disciples. And unless this be seriously considered and laid down in our account, though we may " receive the word with joy and endure for a while," yet " when tribulation and persecution arise because of tiie word," we shall be "offended," DIS. IX.] THE POVERTY OF CHRIST. 73 and draw back. Let us therefore attend to the advice of the apostle : " Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind," 1 Pet. iv. 1. 2. The condescension of Christ in submitting to these hardships is truly admirable. " The Son of man had not where to lay his head." How wonderful was his grace in stooping so low ! Let us consider who he was — "the Son of God ; the brightness of his Father's glory and the express image of his person." He laid the foundations of the earth ; built this stately house, which the children of men inhabit, and raised the glorious fabric of nature ; yet had not where to lay his head. One would have imagined that, upon his appearance, the kings of the earth would have offered him their thrones and their bed- chambers, and esteemed his presence the greatest glory of their palaces; that the lords and gentlemen of their bed-chambers would have waited upon him with the highest reverence and pleasure, and counted it their greatest honour to have performed the meanest office for him. But the princes of this world knew him not. Their proud and prejudiced minds did not discern the Son of God, the Prophet, and the Saviour, under his mean garb. Consider, further, how he had been accommodated and attended before he appeared on earth. He had, as St. John tells us, " been in the bosom of the Father," John i. 18, enjoyed incon- ceivable glory and happiness with him before the foundation of the world. The angels had waited on him and ministered to him ; and he had the most glorious and honourable place in God's heavenly palace. As he could not but remember this, it must (to speaic after the manner of men) make his destitute circumstances on earth peculiarly grievous ; as none feel the burthen of poverty more than those who have lived in plenty and splendour. Consider further, why, and for whom, he sub- mitted to this abasement. He had done nothing to deserve to be thus degraded, or to forfeit the least part of his original dignity and happiness. It was for us men, sinful, miserable men, that he laid aside his glory, submitted to the inconveniences of flesh, and the most grievous hardships and sufferings to which human nature is exposed. The apostle sums up these thoughts in that delightful, comprehensive passage, " Ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich," 2 Cor. viii. 9. Surely such grace should excite our greatest veneration for him, and our most ardent love to him. View the Son of God wandering about like an outcast without an habitation ; with few friends, and those mean and poor ; despised and rejected of men ; and all for our sakes : and certainly we must be destitute of ingenuity and gratitude, if we do not admire and adore his love, and endeavour to make him all the returns of love, duty, and obedience in our power. How 74 orton's practical works. fit is it that we should enter into that devout and beautiful re- flection, which one of the fathers makes upon our text, " O blessed Jesus, by how much the lower thou wast reduced for my sake, by so much the dearer shalt thou ever be unto me ! " 3. Hoiv reasonahle is it that the disciples of Christ should be humble ivhen they have, and contented when they have not, the com- fortable accommodations of life. When our Lord would recom- mend to his disciples a cheerful trust in the providence of God to supply their wants, he urgeth them to " consider the fowls of the air ; they neither sow nor reap," nor have habitations pro- vided for them by men ; " yet your heavenly Father feedeth them," Matt. vi. 26. Are not men much better than fowls ? Doth God take care of oxen, of foxes, of birds ? Will he not much more take care of his rational creatures, and especially his children? But the text directs us to a more noble and instructive object of consideration. Behold the Son of God, the Lord of glory, the Favourite of heaven, " who went about doing good," yet " had not where to lay his head." He submitted to this, to show us the vanity of worldly wealth ; how foolish it is for men to be proud of their fine houses, chambers, and beds, or boast of their furniture and elegancies. He designed to teach his disciples to seek better things, and to instruct them, that it was hardly worth their while to spend one anxious thought about those things, which engross the daily thoughts, cares, and labours of the generality of mankind. He submitted to these inconveniences, that he might be our example, and con- vince us that neither the elegancies nor conveniences of life are absolutely necessary to our happiness. Let those who have them be thankful for them, and not proud of them ; remembering that foxes and birds are as well accommodated as they ; as much to their own satisfaction, and all without their thought and expense. Let them not despise the poor, who want the comforts of life, for though they may be forced "to lodge with- out covering, and to embrace the rock for want of a shelter," Job xxiv. 7, 8, still they may be dear to God, the objects of his complacence, " rich in faith and heirs of the kingdom, which he hath prepared for them that love him." Let this teach poor Christians to be contented with their mean accommodations. If you have houses of your own, brethren, though small and mean and poorly furnished ; if you have beds to lie on of your own, or provided for you by your parents, masters, and mistresses, your friends, or even by the parish, you have more than Christ had, and are as well or better accommodated than he was. If you should even want a lodging, this has been the case of some of whom the world was not worthy, who, as the apostle ob- serveth, " wandered in deserts, and mountains, and dens, and caves of the earth,"Heb. 37. xi. No better provided for than the foxes, and like them also, sought after to be destroyed. It DIS. IX.] THE POVERTY OF CHRIST. 75 was the case of the holy apostles, of whom one of them saith, " Even to this present hour we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling place," 1 Cor. iv. 11. It was also the case of our Lord Jesus; and "the disciple is not above his Master, nor the servant above his Lord." It is enough for the disciple to be as his Master ; and if he fare as his Master did, he hath no reason to complain. You may be happy, as he was, without a place where to lay your heads, " While this was our Lord's case, how truly great was he within himself! How much above the mean and unmanly desires of ambition, covetousness, or lust ! He indulged himself in no carnal, sensual pleasures, it is true. But how calm that soul, which no angry or envious passion disturbed ; where nothing but sacred love dwelt ; the love of God, the love of men, and the rational and wise love of himself ! How happy that soul, which was illuminated with divine knowledge, supported by an unshaken faith, and filled with joyful reflections and glorious hopes ; that soul, which, full of God and full of heaven, had no room for uneasy cares or afflicting sorrows !"*' If your minds like his are humble and contented, devout and serious, you will easily bear the want or loss of all things. You will not be alone, for the Father will be with you. You will find God your "dwelling-place" and your home, Ps. xc. 1. And though you have no lodging, his presence and love will " give you songs in the night," and turn the meanest place where you rest, into a Bethel, " a house of God," as they did the place where Jacob lay, though the ground was his bed and a stone his pillow. Thus St. Paul in the name of his fellow labourers, amidst their destitute and persecuted state, triumphantly de- clares, that " though sorrowful they were always rejoicing; as having nothing and yet possessing all things," 2 Cor. vi. 10. Let Christians learn from their Master and the apostles, " to be full and to be hungry, to abound and to suffer need, and in whatever state they are, therewith to be content." If poor Christians are tempted to consider their low circumstances as a proof of God's displeasure against them, or an evidence that they do not belong to him, let them look to Jesus and they will see that such a conclusion is false. Let them rather consider this circumstance as an evidence of God's paternal love ; that they are the genuine disciples of him who was destitute, afflicted, and hath " called us to patience, because he suffered for us, leaving us an example that we should follow his steps." Once more, 4. With how much pleasure should we think of the exaltation and glory of Christ in heaven. He, who once had not where to lay his head, is now gone again into heaven, and " is sat down "^ Dr. Lucas. 76 orton's practical works. at the right hand of the throne of the majesty in the heavens." He is now " crowned with glory and honour : angels and principalities and powers being made subject unto him." When we think of the glorious alteration in his circumstances, it should be with pleasure; and we should rejoice on his account and on our own. We have reason to rejoice on his account. To rejoice with our fellow-creatures when they rejoice, is a very reasonable precept of his holy religion. As Christ shared so largely in our sorrows, yea bore our sins, and submitted to so many inconveniences and sufferings for our salvation, surely we should share in his joy. We should congratulate him, in our humble adorations, that he is so highly exalted, hath a name above every name, and authority, splendour, and felicity, superior to the highest angel. We have reason also to think with pleasure of his exaltation on our own account : for it is to be considered as an assurance, pledge, and earnest of the ex- altation of all his faithful followers. Hence Christians are said to be " quickened with Christ," to be " raised up together, and made to sit together in heavenly places with Christ Jesus," Eph. ii. 5, 6. All his people shall at length share in his honour and his joy. Those who have been in the lowest circumstances here below, shall be received to glory ; and though they had not where to lay their heads on earth, shall enjoy blissful mansions in their heavenly Father's house, and be received to everlasting habitations. Finally, my brethren, let us " be content with such things as we have." If we meet with reproach and censure, with hardships and persecutions ; if we are driven from house and home, from friends and relations, or are even called to resist unto blood, let us be patient and faithful, and " endure hardness as good soldiers of Jesus Christ ;" remembering the encourage- ment the apostle giveth : ** It is a faithful saying; if we be dead with Christ, we shall also live with him ; if we suffer, we shall also reign with him," 2 Tim. ii. 11. DISCOURSE X. THE BLESSING OF ZEBULUN AND ISSACIIAR CONSIDERED. Deuteronomy xxxiii. 18, 19. And of Zebulun he said. Rejoice, Zehulun, in thy going out ; and Issachar, in thy tents. They shall call the people unto the mountain, there they shall offer sacrifices of righteousness : for thci/ shall such of the abundance of the seas, and of treasures hid in the sand. Of Moses it is said, that " the Lord knew him, and spake unto him face to face, as a man speaketh to his friend." There was such a friendship between them, and Moses had such a regard to DIS. X.] THE BLESSING OF ZEBULUN AND ISSACHAR. 77 the will of God, that when he commanded him to go up to mount Pisgah and die, Moses readily go up and dies. But he would die after the manner of his ancestors ; and as he was both a king and a father to Israel, he would take a solemn farewell of them, as his subjects and his children, and pronounce a pro- phetic blessing upon them. My text is the blessing he pro- nounced upon Zebulun and Issachar, two of the tribes of IsraeL And it agrees entirely with Jacob's blessing of them : " Zebu- lun shall dwell at the haven of the sea ; and he shall be for a haven of ships ; and his border shall be unto Zidon. Issachar is a strong ass, couching down between two burdens ; and he saw that rest was good, and the land was pleasant." Both these blessings were remarkable predictions of the situation of those tribes, when they should be settled in the land of Canaan. And they were fulfilled above two hundred years after Jacob's time, when we are told, that Zebulun's border was fixed by lot, that it went toward the sea, and that Issachar's went quite to the river Jordan, Josh. xix. 10, 22. I apprehend this portion of scripture is capable of conveying some very useful instruc- tion ; and in discoursing from it, I shall consider, I. The different circumstances and occupations in which men are placed. And, II. The duties incumbent on them, as hinted at in the text. I. I am to viake some reflections on the different circumstances and occupations in which men are placed. Zebulun was to rejoice in their going out, and Issachar in their tents. This naturally points out the two grand divisions in which men of business may be ranged ; that is, tradesmen and farmers. The lot of Zebulun lay from the Mediterranean sea on the west, to the lake of Gennesareth on the east : and therefore it was said in Jacob's prophecy, that it should " be a haven for ships," Gen. xlix. 13; accordingly there were several fine ports in this lot. This tribe was chiefly employed in commerce; they were merchants and tradesmen. The lot of Issachar fell more in the inland part of the country, in a fruitful soil, ad- joining to the river Jordan ; and they " saw that rest was good," they were fond of a retired life ; and *' the land was pleasant," Gen. xlix. 15, and fertile ; and so they devoted themselves prin- cipally to agriculture. Zebulun, on account of its situation, " sucked of the abundance of the sea," gained wealth by navi- gation and traffic ; and Issachar enjoyed " the treasures hid in the sand." The earth yielded them a plentiful increase, espe- cially the rich land near the river Jordan, to which there may probably be a particular reference. And when Jacob describes this tribe as " a strong ass couching under its burden," it may intimate their being patient and unwearied in country labours. 78 orton's practical works. These are the two chief occupations in every nation, and more particularly in this. Multitudes are employed in navigation and commerce ; in going to sea, and travelling abroad, to export the products of our own country, and bring to us the products of other countries. By this, we above any other nation may be said to " suck the abundance of the seas." Others are employed in domestic traffic ; in preparing and selling various manufactures ; in going out to get orders, or buy in goods ; in exchanging commodities with their neighbours, and selling some sorts, that they may fur- nish themselves and families with others. And those may be very naturally ranged under this head, who are employed in fur- nishing others with the necessaries and accommodations of life, with food, habitations, fuel, garments, and the like. The other grand division of men is into farmers : those who, like Issachar, abide in their tents ; are confined within a small sphere; who cultivate the ground, and raise corn of various kinds for the service of man and beast ; and a breed of cattle and sheep, and feed them to be fit for the use of man. Thus they " suck of the treasures hid in the earth." Now there is much of the wisdom and goodness of God to be observed in these different occupations in which men are en- gaged. They are each necessary and useful, for the good of the whole ; and they mutually support and assist each other. The hand of Providence is to be acknowledged, in giving men their different capacities and inclinations ; that all are not fond of trade, or of husbandry, and one branch of business greatly over- stocked, and the other much neglected. It is owing to God's directing the inclinations of men, that some are fond of the country, and some of the town ; that some love the noise and bustle of cities and sea-ports, the fatigue and hazard of naviga- tion and travelling ; while others prefer the retiredness and si- lence of the country. Some choose to dwell with Zebulun at the haven for ships ; others with Issachar in the tents of the country, among the bleatings of the flocks. Nor is this dif- ferent choice entirely owing to education and habit, since it is frequently seen that young people choose a different occupation from their fathers ; and some are uneasy till they have changed that to which they were brought up. This diversity of inclina- tion is to be acknowledged as the appointment and the influence of God, the great Lord and supreme sovereign of every com- munity. Further, his hand is to be owned and adored in giving men ability and skill to pursue their several occupations; in giving them the use of their limbs and senses, health of body, and capacities of mind. From God, the art of navigation is derived ; the skill in building and working ships. From him the instruments of trade and manufactures are derived. All arts are to be traced up to him, as the original inventor. Thus, DIS. X.] THE BLESSING OF ZEBULUN AND ISSACHAR. 79 in scripture, the skill of those who built and furnished the taber- nacle is ascribed to God, " Every wise-hearted man, in whom the Lord put wisdom and understanding, wrought for the service of the sanctuary," Exod. xxxvi, 1. This is more particularly as- serted concerning husbandry, though it; requires so much less skill and sagacity than many other octcupations. When the farmer ploughs and harrows, and sows hiip fitches, wheat, barley, and rye, " his God instructs and teaches him." His different methods of threshing and sifting the rseveral kinds of grain, " come forth from the Lord of hosts, whjo is wonderful in counsel and excellent in working," Isa. xxviii. i^3, Sec. Since then there are such different occapations in life, and men's inclinations to them, ability for them, aii'd skill in managing them, come from God, his providence ought hu'.mbly and grate- fully to be acknowledged and adored. It also .follows, that there is impiety, as well as folly, in that liberty, whiish so many take, of throwing contempt on trade or husbandry, or ainy other lawful and useful occupation. There is no employment li'i life properly mean, which is of real service to mankind. One ma-;Y- justly apply to the body politic, what the apostle observeth concerning the natural body ; that " God hath set the members every one of them in the body, as it pleaseth him. The eye cannot say to the hand, I have no need of thee ; nor the head to the foot, I have no need of thee. Nay, much more, those members of the body which seem to be more feeble and less honourable, are necessary," 1 Cor. xii. L5, &:c. The merchant cannot say to the farmer, " I have no need of you;" nor the shopkeeper to the mechanic, " I have no need of you :" yea, those occupations, which we think to be less honourable, are needful, for they provide us the necessaries of life, and, as Solomon observes, to the honour of husbandry, " The king him- self is served by the field," Eccles. v. 9. Thus there are different occupations in life, and the hand of Providence is to be ac- knowledged and adored in disposing and directing mankind to choose and pursue them. Let us consider, IL The duties incumbent upon men, hoivever different their occupations he. And here I shall confine myself to such thoughts as the text furnisheth us with. Zebulun and Issachar are called upon to " rejoice," to " offer the sacrifices of righteousness," and " call the people to the mountain." This suggests, that it is the duty of men in their several occupations to be content and cheerful with their lot ; to make religion their chief business ; and to do what they can to promote it in others. It is their duty, L To be content and cheerful with their lot and calling, whatever it may be. Some understand the word " rejoice" to intimate, that they should have cause of rejoicing; and in' this 80 ORTON S PRACTICAL WORKS. sense it will be true of every one that diligently and honestly follows his proper employment. It may also be considered as a direction to both these tribes to be content with the portion of land assigned them. It is the duty of men of business to ac- commodate themselves) to it, to be well pleased with it, and rejoice in it ; more pairticularly, to guard against an envious spirit; a discontented, fretful temper of mind. Let not Issachar be uneasy with the toiR and dirt of the country, and envy the greater gain of the merchants of Zebulun. Let not Zebulun be uneasy with the noise ffl.nd hurry of the city, and envy the tranquillity and pleasure-' of the country. Let not the farmer repine at his toil, nror the tradesman at his confinement. Let neither murmur at 'providence, nor censme the good intentions of their parents, -and friends, in disposing of them to such a par- ticular businft's's, on account of any fatigue, difficulty, or hazard, which maiy attend their situation and circumstances. Every calling ^nath its conveniences and inconveniences. A dislike to the IjLtusiness, to which a man hath been brought up, generally Siiiseth from pride, ignorance, or an inordinate love of wealth or ease : and if the discontented person were to have his wish, and change with the person he envies, in all probabiHty he would re- pent it speedily, and wish he had continued as he was. " Vanity and vexation of spirit" are written upon all things under the sun. He that expects to pass through life without experiencing this, deceives himself. But prudence, diligence, and good economy will gradually lessen the difficulties of any employment ; and piety and humility reconcile the mind to them. It is our duty to pursue the business of our several callings with activity and cheerfulness. We are to guard against that excessive application, hurry, and fatigue, on the one hand, which men of ambitious and covetous spirits impose upon themselves, so that they can have no real pleasure in the enjoyment of life. On the other hand, we are to guard against a trifling, indolent, extravagant dispo- sition, by which men first lose their trade, and then complain of the deadness or unprofitableness of it. It is the wisdom and duty of young people to submit to the judgment of their parents and wise friends in the choice of an employment, pro- vided it be lawful ; and in whatever occupation they are placed, to be content. And it is the duty of all to guard against an uneasy, fretful spirit, on account of their station in life. And here I must remind vou, that both Zebulun and Issachar are called upon to " rejoice." Solomon observes, "As a bird that wandereth from her nest, so is a man that wandereth from his place," Prov. xxvii. 8 ; that is, he exposeth himself to many temptations and inconveniences by leaving his station. I must also remind you, that God " fixeth the bounds of our habitations, and chooseth our inheritance for us ;" and what the apostle saith to some who were slaves, the meanest and most disagreeable DIS. X.] THE BLESSING OF ZEBULUN AND ISSACHAR. 81 situation we can conceive, is a rule of general force and benefit; " Let every man abide in the same calling, wherein he was called." " As God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all the churches," 1 Cor. vii. 20, 24. Again, it is the duty of men in every occupation, 2. To make religion their chief business and greatest concern. To " rejoice," in scripture, frequently denotes religious joy ; or a devout regard to, and confidence in God, which ought to proceed from a love to him and complacency in him, and to be attended with delight. Accordingly, in the New Testament, "joy" is described as one of the fruits of the Spirit; and "joy in the Holy Ghost," or a cheerful spirit, is one of those things in which the kingdom of God consisteth. It is the duty of men, in every occupation, to observe and acknowledge the hand of God in it, and in every circumstance which makes it com- fortable ; to " acknowledge him in all their ways ;" " in every thing by prayer and supplication, with thanksgiving, to make their requests known to him ;" to seek direction from him in the management of their affairs, and implore his blessing, as that which is necessary to make their labours successful. When he is pleased to prosper their handywork, it is their duty to be unfeignedly thankful ; for as Solomon observes, " every man to whom God hath given riches and power to eat thereof, and to take his portion, and to rejoice in his labour, this is the giftofGod,"Eccl. V. 19. But these several branches of duty are more evidently in- cluded in that phrase in the text, " There they shall offer sacri- fices of righteousness." They, that is, the persons spoken of, Zebulun and Issachar : though some understand it of the peo- ple mentioned in the former clause, whom they should invite. But if they invited others to serve God, it cannot be supposed they would neglect his service themselves. It is the common duty of merchants, and tradesmen, and farmers, to " offer the sacrifices of righteousness," which means the sacrifices required of the Israelites by the law, which they were bound in justice to offer ; or righteous sacrifices, offered with a sincere and faith- ful heart. This, in the sense of the New Testament, is to make religion their great business, and the service and glory of God the chief end and aim of their lives. They are to be careful and conscientious in an attendance on public worship, in " go- ing to the mountain," to the house of God, and there " offering- sacrifices," the spiritual sacrifices of prayer and praise. It is no uncommon thing for merchants, tradesmen, and farmers, to excuse themselves from such an attention to religious concerns. They plead in such language as this: These things are well enough for those who have nothing else to do. They are not absolutely necessary ; they are too much for men of business. VOL. I. G 82 orton's practical works. For my part I have no notion of being so very religious. I do not want to be one of the stricter sort. At least this appears to be the language of their hearts. But if any of you have so much business, and are so greatly hurried that you cannot mind religion, that you cannot find time to worship daily in your closets and families, to read the scriptures and converse with your own hearts, and must rob God of the whole, or part of his holy day ; that excess of business is certainly sinful. Religion and diligence in business are undoubtedly reconcile- able. But if any of you fancy that they are not, it is evident which is to be preferred ; since (as Dr. Lucas observeth), " if the will of God were so, it is much better to be starved than damned." Those who pretend that they cannot find time for religion, can find time for pleasure, and spend more in unneces- sary sleep, idle chat with their neighbours, or other amuse- ments, than would be necessary for the acts of religious wor- ship, secret and social. Where a person's disposition is serious and spiritual, and when his great aim is to please God and save his soul, there will be no difficulty at all to find time for religion. There is nothing wanting but the heart, a real love to that which is good. By the regular practice of religious worship, and a care to perform the works of your several call- ings, " after a godly sort," that is, with honest intentions, and a desire to please God and approve yourselves in his sight ; by these means, I say, the business of both worlds may go on together. Let this then, my friends, be your care ; your daily, your earnest concern. As Christians you " are a royal priest- hood," to offer up the sacrifices of righteousness ; and let it not be your guilt and your shame, that, to use our Lord's words, " one goeth to his farm, and another to his merchandise," Mat. xxii. 5; or, which is more criminal and shameful, one goeth to his pleasure, and another to his company, when the service of God demands his attendance. Let it be the care of the trades- man, that his merchandise may be " holiness to the Lord ;" of the mechanic and labourer, that his hire may be " holiness to the Lord," Isa. xxiii. 18. Let it be the care of the farmer, that, according to the prophecy of Zechariah, there may be " upon the bells," or, as the word rather signifies, upon the bridles or gears " of his horses, holiness unto the Lord," Zcch. xiv. 20.: that is, that every thing in your common occupations may be done in a religious manner ; that serious, vital godliness may appear in all you do ; and that God in all things may be glori- fied. Once more ; it is the duty of men of every calling, 3. To endeavour to promote religion in others. Tims it is said in the text, " They," that is, both Zebulun and Issachar, " shall call the people to the mountain;" to the house of God, which Moses foresaw, by a spirit of prophecy, would be built upon a mountain. There was, indeed, one of the tribes of DIS. X.] THE BLESSING OF ZEBULUN AND ISSACHAR. 83 Israel particularly set apart and devoted to the service of the sanctuary, viz., Levi; and of this tribe Moses saith (v. 10), " They shall teach Jacob thy judgments, and Israel thy law." Their immediate business was to call the people to the moun- tain ; yet it was not their business alone. The tribes spoken of in the text, though their employments were so different, were to unite in promoting the interests of religion. Thus, though Christ hath appointed pastors and teachers in his church, yet it is the duty of every one of his disciples to " do good to all men," as they " have opportunity," to " seek the things of Jesus Christ," and to " exhort one another daily." Let mer- chants and tradesmen then improve their commerce to spread the knowledge of God and religion, and to promote piety, jus- tice, and charity. Let farmers improve their business and con- nexions with others, to the same good purpose. Let those of you, whose labours God hath prospered, " honour the Lord with your substance," and cheerfully concur in any good design for promoting the happiness of all around you, supplying the needy, and relieving the afflicted : and thus, according to that expression of the prophet, " consecrate your gain unto the Lord, and your substance unto the Lord of the whole earth," Micah iv. 13. But the great thing you are to be solicitous about is, to promote the salvation of one another's souls. There are few of you who are in trade, or have husbandry to manage, or even common domestic concerns, but have servants and dependents, as well as children, over whom you have some authority and influence, who will naturally pay some regard to what you say, and on whom your admonitions and instructions will be likely to have a good effect. Let me entreat you, then, to " call them to the mountain;" to urge upon them a regular and serious attendance upon public worship. For such an attendance, in its own nature, and by the promised blessing of God, will be likely to impress their hearts with a sense of religion, make them diligent and faithful in the duties of their stations, and at once a blessing to your families, and an honour to Christianity. God speaks of it to the praise of Abraham, that he would " command his children and household to keep the way of the Lord." Let it be your care to invite and encourage, and (where that will not do) to command your chil- dren and household, to sanctify God's sabbath, and to rever- ence his sanctuary. Set before them the reasonableness and usefulness of so doing, and let them see that you are in earnest, by frequenting the house of God yourselves : not setting them an example which you would not have them follow, nor em- ploying them otherwise at the seasons of religious worship. You well know, it is the command of God that on the sabbath neither your " man-servant, nor maid-servant, nor cattle," should work, any more than yourselves. Cases of necessity and mercv G 2 84 orton's practical works. are always to be excepted: of these you must judge; but judge as in the sight of God, and as accountable to him for the souls of your children and servants, if they perish through your neglect or default. Let this pious and commendable care extend also to your neighbours and intimates. Call them also " to the mountain " exhort them to mind religion, and take care of their souls. And, it is probable, God will succeed your labours of love; it is certain he will remember and reward them. These are the duties which our text naturally urgeth upon persons in business, whatever their particular occupations be; that they should be content and cheerful in it; make religion their chief business; and endeavour to promote it in others. I would not conclude without observing, that these are duties incumbent upon every one of us, as reasonable creatures, mem- bers of society, and especially as the professed disciples of Christ. These are the duties of those who are of the learned professions; of those who can subsist without trade and labour ; of women, children, and servants ; for they are indeed the one thing needful. Each of you, my brethren, hath some business in life to do, which requires activity and cheerfulness in the dispatch of it. In every station in which you are, the gospel requires you to be content. It is your duty, it is mine, to make religion our main concern, and the salvation of our souls the grand ob- ject of our pursuit. It is your duty, as well as mine, to cultivate a public spirit, and to be generously concerned for the salvation of the souls of others, and zealously to promote it. You have every one of you some friends or acquaintance, with whom you can converse about divine things ; whom therefore you ought to endeavour to make wise and good, and build them up in know- ledge and holiness. "Consider one another, then, to provoke unto love and to good works." And to excite you all to the discharge of the duties now recommended, I entreat you seri- ously to reflect on that weighty and encouraging declaration of the apostle Paul, with which I conclude, " Godliness is profit- able unto all things, having the promise of the life that now is, and of that which is to come," 1 Tim. iv. 8, 85 DISCOURSE XL THE BLOOD OF SPRINKLING, SPEAKING BETTER THINGS THAN THE BLOOD OF ABEL. HeB. XII. 24. And to the blood of sprinkling, that speaketh better things than that of Abel. " God forbid, that I should glory," saith the apostle Paul, " save in the cross of our Lord Jesus Christ, whereby the world is cru- cified to me, and I unto the world." Having felt the powerful influence of the death of Christ upon his own heart, he made it the object of his joy and boasting ; and took all opportunities to recommend to others the same regards to it. He is in the context, as in many other places of this epistle, showing how much more excellent the privileges of Christians were, than those of the Jews, and setting them in a comparative light. In the list of Christian privileges, he mentions this, that we are come *'to the blood of sprinkling, that speaketh better things than that of Abel." It is in the original, " than Abel ;" so that inter- preters are not agreed to what the apostle here refers : whether to the sacrifice he offered, and of which God declared his accept- ance ; or to his own blood, which his cruel brother had shed. Many suppose that it refers to his sacrifice, which was more ex- cellent than that of Cain, and therefore God had respect to it. But Christ's sacrifice is much more excellent than that. I un- derstand it in the latter sense, as referring to his own blood ; for there seems no particular reason, why the sacrifice of Abel should be mentioned, rather than the Jewish sacrifices in general ; or the sacrifice of some particular person, as Samuel, Elijah, or So- lomon, of which God declared his acceptance in a more extra- ordinary manner than he did his respect to Abel's. This inter- pretation is illustrated and confirmed by what God saith to Cain, "The voice of thy brother's blood crieth unto me from the ground," Gen. iv. 10, that is speaketh unto me for vengeance. So the martyrs are represented as crying to God to judge and avenge their blood. Rev. vi. 10. And on this interpretation the contrast of opposition between " the blood of sprinkling," that is, the blood of Christ our sacrifice, and the blood of Abel, is more plain and striking. The latter spoke, or as it is said in the history, " cried," with a strong repeated cry (as the word there used signifies), for vengeance on Cairi, the murderer. But the blood of Christ speaketh better things ; pleads for mercy in be- half of sinful men, yea, even of those that shed it. For the further illustration of this important subject, I shall, I. Consider what the blood of Abel speaketh. II. What better things the blood of Christ speaketh; — and 86 orton's practical works. then apply the subject to practical purposes. Let us consider, I. What the blood of Abel speaketh. It cried to God for justice and vengeance against his brother Cain, who had cruelly shed it. The guilt of Cain in this horrid action was as great as we can well conceive. His conduct was unjust, unnatural, cruel, and impious to the highest degree. The law written upon his heart strongly forbad it. One would have thought, that the natural dread of shedding human blood, which man, even in his apostate state, feels, might have been sufficient to prevent his slaying any man, especially his brother. He knew death was the penalty of sin. He had seen beasts slain for sa- crifice, and perceived what terror and pain they felt when dying; which should have increased his abhorrence of putting a brother to death. His guilt was greatly aggravated by the consideration, that there were then but few men upon earth, and it wanted to be peopled. If Abel had a family, the distress and misery in which they were involved by his death, made the guilt of his murderer more heinous. But the most aggravating circumstance of all was, that Cain hated and slew him because he was more righteous than himself, and God had shown more regard to his sacrifice than to Cain's. So that it was desperately flying in the face of the Almighty ; and because he could not be revenged upon God, he would be revenged upon his brother. No wonder an act of such horrid and complicated guilt was most provoking to God ; and that the blood thus cruelly shed, cried unto him. It cried unto him, as the author of life, and the righteous gover- nor of the world, who ordereth and disposeth of the lives of his creatures. It cried to him for vengeance against a wretch who had broken the law of the creation, and usurped the prero- gative of the Creator. It cried to him as a holy God, to whom the righteous sufferer was very dear, and in whose sight " the death of his saints is precious." Considering Abel's pious cha- racter, it is very probable that he poured out his dying breath in prayer for his cruel brother, that God would forgive him. But his blood cried for vengeance; that is, the circumstances of the case and the guilt of the murderer demanded a just retribution from the most High. So " the cry" of the sins of Sodom is said to " reach unto heaven ;" and in many places of scripture the same phrase is used. Before I dismiss this head, I would ob- serve, that this apostle saith that Abel, " being dead, yet speak- eth," Heb. xi. 4. He not only testifies, that there is a future state, and a reward for the righteous in it, but he warns all persecutors and murderers, intimates how great their; guilt is, and what a dreadful execution awaits them. If the blood of one righteous person cried for vengeance, how terrible will be their doom, who have " shed the blood ol the saints and mar- tyrs of Jesus in abundance !" How sad the case of the Romish churcli in particular, " in which," as St. John observes, " is found DIS. XI,] THE BLOOD OF SPRINKLING. 87 the blood of prophets, and saints, and of all that were slain upon the earth," Rev. xviii. 24. The voice of so much blood crieth, and will be heard. And in the day when God comes to " make inquisition for blood," it will be the utter ruin of that cruel, persecuting church. Let us beware of this guilt ourselves. There is persecution of the tongue, cruel mockings and sneers of those who are more righteous than their persecutors. Dread the thought of having the blood of others crying against you. Remember there are other kinds of murder, which may perhaps be more painful to the sufferers than directly killing them ; as the murder of their reputations, vexing their spirits, and de- stroying their health and comfort. It is better to murder a man at once, than do it by inches. There is a kind of murder which I fear many are guilty of ; and that is, hating their bre- thren, or not lovingthem. " This," saith St. John, " is the message, that we should love one another. Not as Cain, who was of the wicked one, and slew his brother. And wherefore slew he him ? Because his own works were evil, and his brother's righteous. Whosoever hateth his brother is a murderer," in disposition, and would slay him if he could do it safely. "And ye know that no murderer hath eternal life abiding in him," 1 John iii. 12 — 15. Beware therefore, my brethren, of heart-murder. Check the first risings of envy, resentment, and passion ; for you know not to what desperate wickedness they may lead you. "Woe unto them that go in the way of Cain!" Jude 11. I proceed to consider, II. What better things the blood of Christ speaketh. That is undoubtedly meant by " the blood of sprinkling." So we read of " the sprinkling of the blood of Jesus," 1 Pet. i. 2. And it is so called in reference to the law of Moses, which di- rected the priests to sprinkle the blood of that sacrifice, which had been offered to make atonement for the sins of the people. So Moses sprinkled the blood on the people, as the blood of the covenant, or that blood which confirmed the covenant that the Lord had made with them. But what is most to our present purpose is that passage in the law, where, on the great day of atonement, to which the apostle so often refers in this epistle, the high priest was to go into the most holy place, with the blood of the sacrifices for himself and the people. There he was to " sprinkle it upon," and before, " the mercy-seat seven times, to make an atonement for his own sins and the sins of the congregation," Lev. xvi. 4. Blood, in the nature of it, can cleanse no other way than by " making atonement ;" cleansing fi-om sin and moral pollution. Thus the high priest procured pardon for the sins of Israel as a nation ; and God promised, in consequence of this action, to forgive their sins against him, as their lord and king, and to continue his favour to them. Now OO ORTON S PRACTICAL "WORKS. it is with reference to this appointment, that the blood of Christ is called " the blood of sprinkling;" that is, he died as a sacrifice for sin ; and they who repent and believe in him are interested in the blessings obtained by his atonement and intercession. But on this important point T must be a little more particular. I would observe, then, that the blood of Christ speaketh better things than the blood of Abel, as it speaketh to God in behalf of penitent sinners, and speaketh encouragement to every peni- tent believing soul. 1. It speaketh to God in behalf of penitent sinners. Abel's blood cried to heaven for vengeance against Cain ; but the blood of Christ pleadeth for mercy. His blood answereth the same end in kind as the Jewish sacrifices ; taketh away the guilt of sin and confirms a covenant of mercy. Having once offered up himself without spot unto God, he is entered into heaven, as the high priest did into the most holy place, there "to appear in the presence of God for us." Christ, by dying for our sins, made an atonement, — repaired the honour of God's law, which we had broken ; and God, having hereby shown his governing justice, and testified his displeasure against sin, raised his Son from the dead. He, as our high priest, is gone into heaven to sprinkle his blood, as it were, upon the mercy-seat or throne of grace; that is, to present it before the Father and plead the merit of it there for our acceptance. His very appearance there is pleading for us. There is a language in the action itself, in his standing be- fore the throne. Besides this, he is said to " intercede for us ;" which denotes something more than his appearance there ; even praying or pleading for us ; asking of the Father that pardon, peace, and assistance which we want, as guilty and feeble crea- tures. He acts for us there as our advocate, and the plea is the merit of his own blood. And what better things can this blood ask for us than these ? I much dislike, and am even shocked at, the expressions of some divines on this subject ; of " the blood of Christ being sprinkled on the burning throne and turning the wrath to grace ;" of its " calming the frowning face of God ;" " prevailing on him to lay by his thunder and fury." This is by no means a scriptural representation of the case, but directly con- trary to the general tenor of the gospel. It is subversive of the leading design of Christ's death, which was to bring us to God, not to drive ns from him. He was rich in mercy, dis- posed to show favour to sinners, before the blood of Christ was shed. His throne was ** a throne of grace," a mercy- seat, before the blood was sprinkled upon it. *' Fury was not in him," Isa. xxvii. 4. But in order to dispense his mercy in a way honourable to his government, and to preserve upon our minds a sense of his spotless holiness and utter abhorrence of sin, he appointed his Son to die, and to act as our intercessor. The mercy of God was the cause, not the effect, of Christ's death. DIS. XI.] THE BLOOD OF SPRINKLING. 89 Just as he was disposed to show favour to Israel, and therefore appointed the high priest to sprinkle the blood of the sacrifice on the mercy-seat. 2. The blood of Christ speaketh encouragement to every true Christian. The blood of Abel not only cried to heaven for vengeance, but spake terror to Cam ; followed him, as it were, wherever he went ; filled his guilty conscience with horror and confusion, and made his punishment intolerable. But the blood of Christ speaketh encouragement and peace to every penitent, believing sinner. It shows that God is reconcileable, and willing to pardon the most aggravated offences. It gives us undoubted evidence that there is salvation for the chief of sin- ners. It seals the everlasting covenant of grace, by which we are assured that God will " be merciful to our unrighteousness and remember our iniquities no more." It proclaims peace to the awakened humble penitent. It gives us access to the holi- est of all, to the heavenly world ; and we can present our ad- dresses to the throne of grace with comfortable hope of success. By this blood the assistances of the Spirit of God were obtained for us, and they are promised to us. By these our polluted souls may be sanctified, our dying graces revived ; and we may have strong consolation under the afflictions and sorrows of life. " If the blood of bulls and goats, sprinkling the unclean, sanctified to the purifying of the flesh, how much more shall the blood of Jesus purge our consciences from dead works," works which deserved death in the sight of our judge, " that we may serve the living God," Heb. ix. 13, 14. Such encouragement doth the blood of Christ speak to us ! Such foundation doth it lay for our hopes of pardon, assistance, comfort, and eternal fife ! This prevailing efficacy of the blood of Christ ariseth from his dignity and character, and its being shed by divine appoint- ment. Consider the dignity of his person and the excellency of his character. His dignity, as the Son of God, and one with the Father, enhances his condescension in dying for us, and at the same time gives a high value and merit to his blood. Reflect likewise on his character. Abel's works were righteous, but not perfect. No doubt, as a son of fallen Adam, there were many defects in his character ; yet God had a regard to the voice of his blood. How much more will he regard what the blood of Christ speaketh, "who was holy, harmless, and without spot !" He was the first favourite of heaven, and died " the just for the unjust." He was not, like Abel, incapable of resistance. He could have delivered himself from his murderers ; but he volun- tarily laid down his life for us. Therefore the Father loveth him, and heareth his pleading blood. Further, it was shed by divine appointment. Had it been only shed in the common course of things, as the blood of Abel or any other martyr, it would indeed have crie.d more loudly against the wicked Jews who shed it, 90 ORTON S PRACTICAL WORKS. but have been of no avail to our redemption. But " it pleased the Lord to bruise him ;" and God's " sword awakened against the man that was his fellow," that he might make atonement for sin. God " set him forth as a propitiation for our sins ;" and therefore no doubt the voice of his blood will be heard. The efficacy of it extends to all penitent sinners. It " cleanseth from all sin." His atonement is as extensive as our iniquities; and the whole church of the redeemed are washed from their sins in" this precious " blood of the Lamb." I am now to apply the sub- ject to practical purposes. APPLICATION. L Let us rejoice that we are come to this blood of sprinkling. The apostle represents this to the believing Hebrews in the text, as a singular privilege ; in order to lessen their attachment to the law, and excite their thankfulness for the gospel. " We are not come to mount Sinai," with its terrors ; nor to the Jewish temple and sacrifices, " which could never make the comers thereto perfect." We are not come to the blood of bullocks and goats, the sprinkling of which could only " purify the flesh," take away pohtical offences, and cleanse ceremonial guilt ; but it " did not pertain to the conscience," and free it from moral guilt and the condemnation of God, as the governor and judge of the world. But we are come to " the precious blood" of Jesus, which shows that God is propitious and will forgive penitent believers all their iniquities. And consider, Christians, how great a privilege this is. We know we are guilty before God and liable to condemnation; and when the conscience is awakened to see its guilt and danger, it is thrown into great and dreadful perplexity. An intolerable burden lieth upon it. And what must it do for relief? How must atonement be made to God and his injured law ? What solid hope of pardon and acceptance can reason and nature, or even our own future obe- dience, give? The awakened sinner is then led by the Spirit to look unto Jesus, to view the ransom paid, and to accept and trust in the great propitiation. Then conscience is both pacified and purged. Here is our comfort, that though our sins cry for justice against us, the blood of Jesus Christ speaketh louder for remission and peace. What a blessed privilege is this ! How thankfully should we adore the love of God to us, in giving his Son " a ransom for many !" Redeeming us at such an inestimable price ! And with what gratitude should we ascribe " to him, that loved us and washed us from our sins in his own blood, glory and dominion for ever and ever. Amen." 2. What enco7ira(jement doth this afford to sinners to ask and hope for mercy throvgh this Mood, and seek their refuge in it. What is there else, as I hinted above, that can give them hope? God hath pronounced a sentence of destruction on all the trans- DIS. XI.] THE BLOOD OF SPRINKLING. 91 gressors of his law ; and " every mouth must be stopped and all the world stand guilty before God." Is not this the case of every one of you, Sirs ? And what will you do ? How do you hope to escape this destruction ? By what method is your guilt to be removed? Not by a slight wish, or something like a prayer, " God forgive me !" Not because you practise some duties, or resolve and promise to be better for the future. If you should be so, what is to make atonement for past offences ? Indeed before men are awakened to a penitent sense of their sins and God's justice, they are veiy confident of his mercy, and hope for salvation through their own acts of obedience; and, perhaps, they may add to it, for form's sake, the merit of Christ. But when conscience is deeply convinced, when they see the number and aggravation of their sins, and the law and holiness of God armed against them, then they perceive the vanity of their former hopes, and the weakness of their confidence, and are ready to despair of mercy and help. I am to invite every awakened, humbled sinner to look unto Jesus ; to come to this " fountain opened for sin and uncleanness ;" to fix their hopes on the merit and efficacy of his death ; to wash away their scarlet and crimson sins in the blood of the Lamb ; and to look to a wounded Saviour to have the deepest wounds of their souls healed by him. Hear, sinners, the kind, pleading voice of his blood ; pleading with God for mercy for you, and pleading with you to have mercy upon your own souls, and not despise this only remedy. To you salvation is offered ; salvation purchased and ensured by the blood of Jesus. Oh, earnestly seek an in- terest in it, and solemnly put yourselves under its protection, that you may be saved from destruction ; as the houses of the Israelites in Egypt were saved from the sword of the destroying angel, by having the blood of the passover sprinkled upon their doors. Attend to the exhortation of the apostle, in the words immediately following the text, " See that ye refuse not him that speaketh;" that speaketh to you by his word, and for you by his blood ; that speaketh such kind things in your behalf, and promiseth infinite and eternal blessings. If you despise this blood, you sin against the remedy, and are the murderers of your own souls. There is no other sacrifice for sin. You trample under foot the blood of the covenant ; you pierce Christ yourselves. Rev. i. 7, and are in effect his murderers. And you can conceive nothing more dreadful, than to have his blood crying against you. To have the blood of your own souls which you have murdered, and the blood of Christ which you have despised, both crying against you. The Lord pity your deplorable state, and awaken you immediately to fly to the only refuge ! 3. Let tTue Christians maintain a constant regard to this blood of sprinkling, and fix their dependence upon it. The apostle ob- 92 orton's practical works. serveth, that " God hath set forth his Son to be a propitiation^ through faith in his blood," Rom. iii. 25. Observe that carefully. The apostle's meaning is plainly this, that faith in his blood is required of us, in order to our having the benefit of this pro- pitiation; as he adds, that " God may be the justifier of them that believe in Jesus." Now this faith in his blood doth not merely signify a right persuasion concerning its value and efficacy ; for that some of the worst of men may have ; but, as the word faith (so far as it is a Christian grace or said to be saving) signifieth, a trust in it and dependence upon it ; not only believing that the blood of Christ is sufficient to obtain for- giveness and to cleanse from sin, but actually relying upon it; depending upon his atonement ; trusting to the merit of his death for pardon and salvation. And this is to be the habitual temper of a Christian, as well as the act of a penitent sinner at his first conversion. The merit of Christ's blood is to be applied to our souls and consciences, by the daily exercise of faith in it. Christians, labour to keep a due relish of, and regard to this truth upon your spirits. You will find it a preservative from sin. It will promote your humility and watchfulness. Would you successfully struggle with temptations and increase in ho- liness ? Think much of this blood. Are you sensible of decays and declensions in religion ? Remember your " advocate with the Father, Jesus Christ, who is the propitiation for your sins ;" and renew the exercises of repentance and faith in his blood. The most kindly workings of repentance arise from a view of a bleeding Saviour. In all your approaches to God re- member that you will not be welcome without this blood of sprinkling. This is the " new and living way by which alone you have boldness to enter into the holiest, even by the blood of Jesus," Heb. x. 19. Remember, yovu' good works must be sprinkled with this blood, if you desire that they should be ac- cepted of God. Observe what a union the apostle Peter estabUsheth between these; " Through sanctification of the Spirit to obedience and sprinkling of the blood of Jesus Christ," 1 Pet. i. 2. You will find this a noble support under afflictions. Doth the blood of Christ speak such and such good things for me ; and shall I be impatient and complain of this or the other evil thing? Doth the world speak evil of me falsely? But what saith this blood for me ? You perceive, I hope, the im- portance and advantage of faith in this blood. See then that you fix your dependence upon it, both living and dying. But nothing shows its importance more, or that a believing regard to the atonement and intercession of Christ is necessary, than this; that he hath appointed his sujiper to be a sensible sign and me- morial of it ; to keep up the lemembrance of his death in the church, and direct the hearts of Christians to hope in it ; even that " blood of the new covenant, which was shed for many for Dis. XII.] Christ's incense perfuming prayer. 93 the remission of sins," Matt. xxvi. 28. Do you hope to be saved by this blood, and yet neglect to commemorate it ? May you not reasonably fear that it will cry against you for such a neglect ? Let Christians draw near to that ordinance with a true heart, and in full assurance of faith in the efficacy of this sacrifice, having our hearts sprinkled from an evil conscience. And thus shall we be prepared to join " the spirits of just men made perfect ;" who have all " washed their robes and made them white in the blood of the Lamb," Rev. vii. 14. Amen. DISCOURSE XIL Christ's incense perfuming the prayers of all saints. Rev. viii. 3. And another angel came and stood at the altar, having a golden censer ; and there was given unto him much incense, that he should offer it with the prayers of all saints, upon the golden altar, which was before the throne. It is of very great importance, my brethren, that we have just and exalted ideas of the nature and design of religious worship ; because it makes so large a part of our business as Christians, and hath so great an influence upon our temper and conversation. We should be often reminded of the necessity of it, and the manner in which it is to be presented ; as we are too apt to forget these, or have but a light impression of them upon our minds. The scriptures therefore represent Christian worship to us in different Hghts, and under various images ; in order more strongly to affect our minds and render our worship serious and devout in itself, acceptable to God, and edifying to our souls. It is represented to us under a beautiful, expressive image in our text. Through most of the visions in this sacred book, there is an allusion kept up to the Jewish temple, its furniture, ministers, and service. Heaven, which was the scene of these visions, is described by figures taken from the temple. There the apostle saw " seven angels with seven trumpets, preparing themselves to sound." But before they sounded, we are told in the text, that " another angel came and stood at the altar, which was before the throne ;" alluding to the golden altar of incense which was in the holy place of the Jewish temple, just before the veil, or entrance into the most holy place. This angel " had a golden censer," or chafing dish, which held live coals, on which incense was scattered and a fragrant smoke raised. " And to him was given much incense," or many rich and fragrant perfumes, " that he should offer it with the prayers of 94 orton's practical works. all saints ; an allusion to the Jewish priests offering incense at the hour of prayer, as the mediators or intercessors of Israel. Thus we read that Zacharias the priest burnt incense in the temple, and " the whole multitude of the people were praying without," in the court of the temple, " at the time of incense," Luke i. 10. Our text is a visionary representation of Jesus Christ, our great high priest; and beautifully shadows forth his intercession for his people. And the words suggest these three observations. I. All the saints are men of prayer. II. Their best services are very imperfect. And, III. It is the intercession of Christ that renders them accept- able to God. I. All the saints are devout and praying persons. This is plainly intimated in the text, where we read of the prayers of all saints. The people of God are called " saints ;" that is, as the word signifieth, holy beings ; because they are devoted to God ; sanctified by his Spirit and grace ; resemble him in his moral perfections of holiness, justice, truth, and good- ness ; and because they are employed in his service. On these accounts angels are called " saints." " The Lord came from Sinai with ten thousand of saints," that is, angels, when he gave the law, Deut. xxxiii. 2, 3. Consequently a saint is the most honourable title in the world. Now the saints are all men of prayer. It is an essential part of their character as saints, to be so. It is a branch of their daily business to pray to God. The history of the saints shows this. Ever since God hath had a peo- ple in the world, they have been described as men that " called upon the name of the Lord ;" as " the generation of them that seek him." It is said that " every one that is godly seeketh the Lord." The time would fail me to mention the particular instances of good men recorded in scripture ; of Abraham, Isaac, Jacob, Moses, Samuel, David, and the prophets ; of our blessed Lord and his apostles, and all the first Christians. These are numbered among those that " called upon God's name." The Hves of good men in later ages show this. They all practised devotion and recommended it to others. The saints esteem it highly reasonable in itself, that as dependent creatures they should own their dependence upon God ; that, as needy creatures, they should seek a supply of their wants from him ; that as sinful creatures they should implore his mercy; and as weak creatures should beg grace to help in time of need. They esteem it fit, that, as creatures highly obliged to God, they should own their obligations and express and strengthen their gratitude to him. They esteem it unreasonable and imjust to withhold that reverence and homage which is due to God, as the greatest and best of beings. They know that God requires Dis. XII.] Christ's incense perfuming prayer. 95 their prayers ; that he commands men " to pray always and not faint ;" to " continue in prayer ;" to " pray every where ;" to " pray without ceasing." They observe that " seeking God" is sometimes put for the whole of religion, as it is the foundation and support of it ; and that it is described in scripture as the character of the wicked, that they " forget God," and " will not call upon him." God hath made many gracious promises to those who perform this duty ; and denounced many awful threat- enings against those who neglect it. The saints have received the Spirit of God, which is a " spirit of supplication." He ex- cites them to this duty, and fits them for it, by cherishing fervent desires in their hearts. They know that prayer is highly advan- tageous, as it keeps up a serious, reverent sense of God, of his presence and providence in the heart, and promotes a prevailing habitual regard to him ; as it teacheth us to regulate our desires, and preventeth our indulging any which we cannot with pro- priety and decency make known unto him. It strengthens that love to God, which is the first and great commandment ; gives peace and serenity to the mind ; and is the appointed means of obtaining the blessings we want. For these reasons all the saints are devout, praying people. Let us observe, II. There are many imperfections attending the prayers of the saints. This is implied in the text, where we read of " much incense" being offered with them. It is supposed they were sincere ; else they could not be the prayers of saints, nor would incense have been added to them. But the addition of the incense plainly intimates, that they were imperfect and polluted ; and, of them- selves, unfit to be received by a pure and holy God. The justice of this remark is confirmed by observing, that though we have several accounts in this book of the worship of angels, yet we read nothing of their having any mediator, or any incense offered with their devout services. They are a higher order of saints. Their holiness and obedience are perfect, and their worship is in itself pure and acceptable to God. But the saints on earth are but sanctified in part. They do, as it were, pollute every sacred thing they touch ; and there is not only imperfec- tion but sin in their best services. Though sometimes their thoughts are more fixed and their affections more devout and fer- vent in prayer, than at other times ; yet at all times, some trifles will break in upon their minds ; some vain, impertinent thoughts and distractions will intrude upon them and lead away their hearts from God. While he is near in their mouth, he is far from their reins : and their words and their hearts do not always correspond. Their devotions are sometimes hasty and formal ; without any, or with very little, serious sense of God, his great- ness and giory, and knowledge of the heart. There is not that 96 orton's practical works, life and ardour in their addresses which is proportioned to the importance of the blessings they ask for. Sometimes they neither feel, nor endeavour to feel, many of the good things which they utter before an all-seeing God. When their thoughts are tolerably fixed, they often ask amiss. They ask earthly things too eagerly ; spiritual blessings too coldly ; and are apt to prescribe to God and limit the holy One of Israel, to grant such particular requests, or just in such a way, without a due submission to his will. In short, all the saints know this, and feel these imperfections. They confess and lament them before God. And if it were needful to convince any of them that this is the case, 1 would only desire them to suppose, that their prayers were written down, with every thought which occurred during the performance of them ; and they would soon see, that thus they appear to the eye of God, and that every vain and foreign thought was an imperfection in them, and a pollution of them. They would readily own that there might often be as much evil in them to displease God, as good to recommend them to his favour. With pleasure therefore I add, III. It is the intercession of Christ, which renders the prayers of saints acceptable to God. Whether the angel here mentioned, who offered incense with the prayers of the saints, was, as I suppose, Christ himself, or an angel who had the honour to represent him on that occasion, the action is undoubtedly designed to lead our thoughts to his intercession. He had been described in the fifth chapter of this book, as appearing like a " lamb that had been slain ;" which was a symbolical representation, or emblem, of his being the propitiation for our sins. Here he is described as offering incense; to represent the other part of his priestly office, act- ing as mediator and intercessor for the saints. And, indeed, his intercession is founded on his sacrifice. The Jewish high priest, on the great day of atonement, went into the most holy place to present the blood of the sacrifice before the mercy-seat, and took with him incense to offer there. This the apostle tells us in the Epistle to the Hebrews was a type of Christ, Heb. ix. 24, &c. The Jewish temple was a figure of heaven; into which Christ entered, after he had once offered himself a sacrifice; and there he " appears in the presence of God for us." There " he ever liveth to make intercession," Heb. vii. 25, to plead for us before God, and obtain those blessings for us, of which we stand in need. Therefore he is styled our " advocate with the Father," and the " one Mediator between God and man." His appearance before God is a virtual intercession; as the high priest's presenting the blood of the sacrifice before the mercy- seat, was, in effect, an intercession for Israel, though he had said nothing : and, indeed, no form of words was directed to be Dis. XII.] Christ's incense perfuming prayer. 97 used on that grand occasion. Hence the blood of Christ is said to " speak better things than the blood of Abel ;" as there is a language in the action of presenting it. It is Christ's constant intention to plead for his people, that his death may answer the purpose designed, and be considered by the Father as a suf- ficient atonement for their sins, and as having virtue and efficacy in it to render their services acceptable. Besides thus presenting his blood before God, he actually intercedes or prays to him in behalf of the saints ; whether mentally or vocally the scripture doth not say. This is plain from the general idea of intercession, and from comparing another passage in this sacred book ; there we read of the four living creatures and the four and twenty elders, as emblems of the Christian church, both ministers and people, " having every one of them golden vials or censers, full of odours, which are the prayers of saints," Rev. V. 8.* These Christians prayed themselves; and Christ having the golden censer full of incense, intimates that he prayed likewise, offering his own prayers with theirs and for them. He seconds and enforces their petitions. He intercedes that those sinful defects which cleave to their prayers may be pardoned and excused, and their imperfect services accepted of God. These prayers of Christ are enforced by a just, proper, and effectual plea; even his own merit, his perfect righteous- ness and obedience, even unto death, which are so pleasing to God, that, on that account, he grants mercy to men. His intercession is founded on what he hath done and suffered : so that he hath a just claim to be heard, asking nothing but what he hath already purchased for his people ; and God, by his pro- mise and covenant, stands engaged to bestow. Now to this intercession of Christ it is owing, that the prayers of the saints are acceptable to God, Thus it is said, that " the Father hear- eth him always," John xi. 42. Our Lord often tells his dis- ciples, that what they ask in his name should be granted them. And this is described in the verse following the text : " The smoke of the incense ascended up with the prayers of the saints before God out of the angel's hand," that is, they were accepted by him. It may be necessary to add under this head, that the design of Christ's intercession, represented by his offering in- cense, is not to remind God, as if he were forgetful, or to move and persuade him, as if he were unkind. But it is his own constitution and appointment; which shows his tender mercy and readiness to hear prayer : at the same time it reminds us of our guilt and unworthiness, and promotes in our hearts deep * It is fidded, " And they sung a new song, saying, Thou art wortliy, for thou hast redeemed us to God hy thy blood out of every kindred," &c., which seems plainly to prove that the four living creatures were not angels, or emblems of the angelic nature, as most commentators suppose ; especially as they are particularly distinguished from the angels, who were present, and joined in some acts of worship. Compare v. 11, vii. 11. VOL. I. H yH ORTONS PRACTICAL WORKS. humility and reverence; an habitual sense of the evil of sin and dilii^ent care to avoid it. Therefore our oblij^ations to the Father are not in the least diminished by this appointment; but his mercy and "race are apparent in the whole scheme of our redemption. Thus we learn from the text, that all the saints are devout and praying persons; that there are many imperfections attending their prayers ; nevertheless the inter- cession of Christ renders them acceptable to God. I now ])ro- ceed to point out to you the instruction which may be drawn from these particulars. APPLICATION. 1 . They who do not make a serious business of prater are not saints. You see, my brethren, that it is the character of " the saints," yea, of all the saints, without one exception, that they are men of prayer. It hath been their character in every age and under every dispensation ; so that I may address you, as Eliphaz doth Job, " Call now, if there be any that will answer thee, and to which of the saints wilt thou turn," but hath prac- tised this duty? Job v. 1. One of the first signs of spiritual life beginning in dead souls, is serious prayer. So it was said of Saul the persecutor, " Behold, he prayeth." And it is the great support of the spiritual life. It is the character of the wicked, that they " cast off fear and restrain prayer before God." It is the character of the hypocrite, that " he will not always call upon God." He may do it now and then,, to silence the clamour of his conscience, or to appear with some decency amongst men ; but he will not do it always, will not make a daily business of it. Wicked people live " without God in the world ;" forget their preserver and benefactor ; and many of them entirely neglect prayer. Others of them generally neglect it, and do not regularly and seriously perform it. They omit it upon every trifling occasion, and perform it in a trifling, formal manner, without any reverent thoughts of God or earnest desires of his favoiu*. While the abandoned sinners say, " Who is the Almighty, that we should serve him ?" these more refined sinners say, " What profit shall we have if we pray to him ?" Let me entreat you carefully to inquire, what is yoiu- character, and try yourselves by this mark? Are God and conscience witnesses, that you daily pray to your Father in secret? That morning and evening you present yourselves before him, to confess your sins, to entreat mercy and grace, and give him thanks for the blessings you enjoy? Inquire further, of what kind your prayers are. Whether they are a mere ceremony or a spiritual service. Whether they most resemble the common forms of compliment and civility which you use to your acquaintance, or your familiar, endearing con- verse with a beloved friend. Do you make your visits to the Dis. XII. j Christ's incense perfuming prayer. 99 throne of grace, not only to pay a homage which God requireth, but to seek an entertainment which you prefer to all others? Do you consider prayer as a task, a burden, and a disagreeable condition, without which mercy is not to be obtained ? Or do you esteem it a great honour and favour to be admitted to approach to God, and think those the most delightful moments which are spent in communion with him? If prayer be not your daily, serious, solemn, delightful business, you certainly are not saints. You may indeed be gentlemen and ladies; you may be wealthy, learned, polite, and esteemed and admired by men ; but assure yourselves you are not saints. A wicked man hath long treated this as a contemptuous title. Some of you may, perhaps, think lightly of it too; and may say, as I once heard a profane wretch say, when he was asked to join in family worship, " No, I '11 be none of your saints." But, Sirs, if you are not saints, what are you then? You are sinners, vile, abominable sinners ; odious to God, under his wrath and curse, and going down to everlasting ruin. You may not be much impressed with this now ; but there is a day coming, when Christ shall descend from heaven with ten thousands of his holy angels, and make this proclamation, " Gather my saints to- gether." Then shall he " come to be admired in his saints," and conduct them to heaven. And what will you think of saints then, when you see them " caught up in the clouds to meet the Lord in the air, and going to be for ever with him," and you, and all other prayerless creatures, punished with ever- lasting destruction from his presence? You will pray then, and pray sincerely and earnestly too ; but it will be too late. Christ will not intercede for you, but condemn you. In short, if you are not saints on earth, you will never be saints in heaven. I pray God to convince you of your folly and mad- ness; that you may " seek the Lord while he may be found, and call upon him while he is near." We may infer, 2. The intercession of Christ will not excuse the neglect of prater, or the allowed defects of it. As Christ's being a pro- pitiation for our sins strengthens and doth not lessen our obligation to a holy life, so his intercession strengthens and doth not lessen our obligation to prayer. It is designed to excite and encourage our addresses. If any take occasion therefore from this appointment to neglect prayer, they pervert the gospel, make Christ "the minister of sin," and "turn the grace of God into licentiousness." Nor will his intercession excuse the allowed imperfections and defects of our prayers. Our duty is to strive against them ; to labour after an habitual command of our thoughts ; to enter upon prayer with serious considera- tion ; to implore the help of the Spirit ; to check our thoughts when they begin to wander, and to examine, after the exercise is finished, how it hath been performed ; to be humbled for its H 2 100 orton's practical works. defects, and labour to serve God without prevailing distraction, Tlien may we cheerfully hope, that Christ's intercession will avail for our acceptance. Again, 3. How glorious and how amiable doth Christ appear as an intercessor! How honourable is the office with which he is invested ! How great is his merit in God's esteem ! and how dear is he to his Father, that the prayers of the saints will be accepted through his incense, but not without it ! What a capacious mind must the Son of God have, that he doth not overlook or forget the prayers of any one saint, but knows the meaning even of those desires and groanings which cannot be uttered ! How compassionate is his heart to regard them ! How gracious doth Christ appear, that, amidst all the glory of his exalted state, the splendour of his Father's palace, and the homage paid him by saints and angels there, he regards all his people on earth ; hears and presents all their prayers ; never retires from the work of intercession, and is never weary of it. Blessed Jesus, should every saint say, I adore and love thee and rejoice in thee ; and worthy art thou to receive everlasting glory and blessing ! Further, 4. What deep humility hecometh the greatest saints. When God intended to show Job's friends how much he resented their uncharitable treatment of him, and to lead them to humility and repentance, he commanded them, " Go to my servant Job, and he shall pray for you ; for him will I accept, lest I deal with you after your folly," Job xlii. 7. With the same view are we commanded, to go to Jesus Christ, It shows us the odious nature of sin in God's sight, that, notwithstanding the infinite benignity and goodness of his nature, he will not allow a sinful creature to come near him, but by a Mediator ; nor listen to the prayers of polluted lips, but as presented in his name and with regard to his intercession. This is a most wise and gracious appointment, as it illustrates the majesty and holiness of God, and in every address reminds us of the evil of sin and our own imperfections, since our best services need incense to perfume them. The pride of our hearts, which is not entirely mortified in the best, leads us to imagine, that we can come im- mediately to God, or bring something valuable of our own. We are ready to boast of our performances, and think God isjindebted to us for them. But the intercession of Christ strikes at the door of this sin which easily besets us. It shows us that the greatest saints have reason to be humble, and that our best duties need forgiveness, instead of meriting reward. Are we at any time ready to trust to our own righteousness and plead the worth of our services? The iniquities of our holy things should be sufficient to destroy our confidence. Our j)rayers would bear witness against us, and in this sense, out of our own mouths ^should we be condemned. Let us often think of the matter iu Dis. XII.] Christ's incense perfuming prayer. 101 this light, to cure our conceit of ourselves and promote our humility ; for " when we have done all that is commanded, we are unprofitable servants," and are only *' accepted in the Be- loved." Which leads me to add, 5. Let us fix our dependence on the intercession of Christ for the acceptance of our prayers. Through Christ we have access to the Father. This is an encouragement to prayer, peculiar to the Christian dispensation. If we do not pay a believing regard to him as Mediator, we do not pray as Christians, nor shall we be heard. Let us then cherish in our hearts a deep sense of our need of a Mediator ; an entire acceptance of Christ under that character ; a cheerful dependence upon his grace ; and a hearty comphance with his method of salvation. Let all our prayers be offered up in his name with a serious regard to his intercession. Let us often mention his name in our addresses, and have a respect to it, when we do not expressly mention it; pleading it with God, and committing our prayers to his hands to be perfumed with his incense. While our best services are so broken and imperfect that we may blush to present them ; while a con- sciousness of guilt and pollution discourageth and is almost ready to terrify us, let us behold, by an eye of faith, Jesus standing before the throne, with his golden censer and much incense. And having such a high priest to intercede, a high priest who was once in our own nature, and is still touched with the feeling of our infirmities, let us, as the apostle exhorts, " come boldly to the throne of grace, and draw near with full assurance of faith," Heb. iv. 14, that our prayers will be heard ; that we shall be guarded against the many dangers to which we are exposed, and grace and glory be given to us. But let me again remind you, brethren, that Christ will not plead in a bad cause. He offers up his incense with the prayers of his saints and theirs only. For " the prayers of the wicked are an abomination." But I would add, if there are any truly de- sirous to become saints ; who are sincerely sorry for their past sins, and particularly their neglect- of serious prayer ; if they are willing to receive Jesus Christ as their Lord and Saviour, and will now earnestly address the throne of grace, Christ will in- tercede for them, and perfume their first cries for mercy. For we are assured by the apostle, that " he is able to save to the uttermost them that come unto God by him ; seeing he ever liveth to make intercession for them," Heb. vii. 25, 102 DISCOURSE XIII. THE DIFFERENCE BETWEEN TRUE CHRISTIANS AND TIIK WORLD. John xvii. 16. They are not of the ivorld, even as I am not of the world. My fellow-Christians, it is my honour and joleasure to address you by that name and title, and it is yours to wear it ; but it will be my grief, and your reproach now, and your aggmvated misery hereafter, if, while you name the name of Christ, you do not depai't from iniquity and live in this world as your Lord and Master did. It is necessary therefore frequently to consider, what were the temper and conduct of Christ and of his holy apostles, and to view these in various lights, that we may be followers of them. We have one view of them in the text ; and it will, by the blessing of God, be very useful in the present state of men and things about us, to attend to it. Christ is here recommending his disciples to the care and protection of liis heavenly Father ; and he asks this for them, because (ver. 14) " the world hated them j" for, says he, "they are not of the world, even as I am not of the world. Nevertheless I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil " that is in it. And further to enforce his petition and fortify their minds, he repeats it again in the text ; " They are not of the world, even as I am not of the world." By " the world " we are here to understand, not merely those who did not believe in him, but all wicked men in general; all tliat were not sincerely holy and good. And it contains an intinuition that the generality of men were bad. The dispositions of Christ's disciples were ditterent from those of the world about them, whether Jews or gentiles. Hence we read of "the men of the world," and "the children of the world," as distinguished from the children of God and of light. And St. John saith, " We know that we are of God," born of God, and do not |)ractise sin, " and the whole world lieth in wicked- ness," 1 John V. 19. This is true of all Christ's sincere disciples now. They arc not of the world, any more than their Master. His temper and behaviour were, and theirs are, widely different from the temper and behaviour of the generality of men. And if we take our view of things from scripture and observation compared together, wo shall soon be convinced of this. My design is to show the difference between Christians, that is, true Christians, who are like (JIuist (lor in that sense I now use the word), and the workl, or generality oi' men. And here DIS. XIII.] CHRISTIANS NOT OF THE WORLD. 103 I would observe, that their leading sentiments, rules of life, affections, and pursuits are very different and contrary. I. Their leading sentiments and views of things are very different. I speak not of the things of the world, of common objects, or good and evil in general ; but things of the greatest im- portance, and those by which their characters are distinguished. The world is willingly and affectedly ignorant of the best things, and some of its wisest men only study them as a science, without having their hearts affected by them. Worldly men have some general notions of God and his providence, and that some reverence and worship is due to him. The Christian con- siders him as the God with whom he hath to do ; as the life and happiness of his soul ; as his hope and portion and exceeding joy; whose " loving kindness is better than life;" while others know not God, and are " without him in the world." It is no wonder that, in consequence of this, they have hardly any idea of the dignity of their souls, the proper use of their rational faculties, and the end of their creation ; while the Christian sees and knows these, and at the same time considers himself as having once been in a sinful, polluted, condemned state, and needing, with all his dignity and glory, to be born again, or else he must have perished for ever. These sentiments of himself lead him to see that sin is an evil and bitter thing, the disgrace and ruin of the creation; while worldly men think it a very light matter, make nice distinctions between vices and crimes, and colour over some detestable practices with specious names. They call some vices in themselves, and others, which both reason and scripture condemn, only foibles ; and think that God is too wise and good to condemn his creatures for them. Their sen- timents of Christ are very different. Worldly men call him their Lord and Saviour ; but they see no form nor comehness in him, nor their need of an interest in him ; while he is "precious" to the true Christian, and he esteems him, in his holy life as well as meritorious death, in his precepts as well as his promises, altogether lovely. They have different views of this world and another. They" who are of the world seek it as the main thing, look upon it as their treasure, portion, and felicity, and upon those who have the largest share of it, as the most happy men; while the Christian despiseth it, looketh upon it as a dangerous enemy, and useth it only to promote his own gratitude and comfort, and the good of others. Worldly men have very low and carnal ideas of heaven. They talk of it as a fine place and a state of rest, but know little of its nature, work, and blessed- ness ; while the Christian considers it as the perfection of know- ledge, holiness, and love; a state of eternal nearness to God and friendship with him ; and delights to view it as his home and inheritance. I observe. 104 orton's practical works. II. Their rules of life are very different. The world is in a great measure lawless. They " walk after the imagination of their hearts, and the sight of their eyes ;" indulging all their fancies, and " fulfilling the desires of the flesh and of the mind." They obey " the law in the members." Sin hath dominion over them, reigns in their bodies, and directs their actions. They, as the apostle expresseth it, " walk according to the course of this world," Eph. ii. 2, the vain conversation re- ceived by tradition from their fathers, and the fashions of the age in which they live. They consider not what is reasonable and fit, what Christianity requires, what is truly honourable and useful ; but what others do ; what the generality, especially the rich and the great, do ; and would not upon any account differ i'rom them. This leads many to be brutishly wicked, and run to every excess of riot ; and it leads others to be genteelly wicked ; only to allow themselves in the politer, and not the vulgar, vices of the age. They think that cannot be wrong which the many do, especially which the soberer part of the gentry do ; and laying down this false principle, ''they follow a multitude to do evil." If they have any regard to the gospel, it is only to keep up the external form of Christianity, and to be very zealous for some sentiments, rites, and ceremonies, which are no part of it ; while they are led captive by the god of this world, obey him as his servants, and are influenced by that "spirit which worketh in the children of disobedience," the Christian, like his Master, makes the will of God the rule of his actions ; this he studies ; to this he conforms ; to this he sacri- fices every thing. He considers, not what is the way of the world, the custom and fashion; but what God commandeth, what Christ did, and what, as a Christian, he himself ought to do. He makes the word of God the rule of his devotion, his justice, his charity, and of his politeness too. He is born again, lives under the influence of that new nature which he hath re- ceived, and labours in all things to approve himself unto God. He hath the appetites and passions of others ; but they are not his rule. His reason and conscience, as enlightened and sanc- tified by the word and Spirit of God, are his guide, and the ex- ample of Christ is his model. I observe further, that true Christians are not of this world, because, III. Their affections are very different. The spirit of the Christian, his principles, his affections, his motives of action, are in general contrary to those of the world. He hath the same natural afl'ections as others ; but they are sanctified, work in a different manner, and are strongest towards the best and most deserving objects. His prevailing love and hatred, his principal hopes and fears, joys and sorrows, are ((uite different from those of worldly men. The latter have not DIS. XIII.] CHRISTIANS NOT OF THE WORLD. 105 the love of God in their hearts. Some of them openly affront and blaspheme him. They contemn and reproach their Maker, They all hate God, are at enmity with him, and habitually forget him. What our Lord saith of the world in his time, is true of it now, that " they hate both him and his Father." Whereas the Christian loveth God with all his heart and soul ; loveth Christ Jesus in sincerity, and delights to serve and please him. The Christian hateth sin as the greatest evil, and accounts those his enemies and the scandal of human nature who hate God. Worldly men hate and shun poverty, shame, reproach, sickness, and death, as the greatest evils; while they caress sin in their bosoms as a friend and a favourite. Carnal men are " lovers of pleasure more than lovers of God ;" they " love the praise of men more than the praise of God." A little popular applause elevates their vain minds. Again, they treat good and bad alike. They " bless the covetous, whom the Lord ab- horreth ;" associate with the worst of men at their tables, in gay assemblies and parties of pleasure ; and would reckon it a mark of rudeness to show any public slight to a rake or debauchee. But in the eyes of a Christian, " a vile person is contemned," He will shun the company of such, and have no conversation with them, when he can possibly help it ; while he shows his concern for them, aad love to them, by his earnest prayers for them, doing them any service he can, pitying their afflictions and rejoicing in their happiness. The Christian fears the name of God, while worldly men profane it or take it in vain. He dreads nothing so much as sin, and therefore " abstains from the appearance of it ;" while worldly men make a jest of sin, readily venture upon temptations to it, and speak of the vices of others with a joke and a laugh. The desires and hopes of a Christian all centre in God, in his service, in converse with him in public and private, and in his favour; while the desire of others is to- wards the world, its gains and pleasures. They glory in their wealth and honour, their birth and outward accomplishments ; Avhile he glories only in God, and rejoiceth in Christ Jesus, and the hope of eternal life. His principal zeal is against sin, and for God, while they are zealously affected in that which is bad, and are ashamed to appear and act in a good cause. The Chris- tian seeks and finds his chief pleasure in God ; in reading, me- ditation, and prayer ; in his closet and in the house of God; in denying himself, mortifying the flesh, improving his under- standing and his graces ; and in showing kindness and being useful to all men. The men of the world have no idea of plea- sure in these things, but seek it in carnal gratifications, in getting money, making a figure in life, indulging their appetites, in a round of amusement ; and this, while the consciousness of a rational immortal spirit within torments them. They say of religion and the sabbath, what the Christian saith of worldly 106 orton's practical works. business and pleasure, '* Wliat a weariness is it !" and when will it be over, that I may be in my proper, delightful clement? But I add, once more, IV. Their jyur suits, chief aim, and ends are very different. This indeed I have touched upon already ; for according to men's sentiments, rules, and affections, will their aim and pur- suits be. Christ " always did the things which pleased" the Father. It was his "meat to do his will, to glorify him on earth, and finish the work he had given him to do." And this is the Christian's aim ; while " they that are in the flesh cannot please God," but mind the flesh and earthly things. The Christian's business in life is to serve the Lord Christ ; " this is the fruit of his labours ;" to him " to live is Christ." Worldly men call this enthusiasm and folly, or are wholly devoted to a temporal interest. Their business is to " lay up treasures on earth," and to secure a portion in this life. They take more pains to gain the world and enjoy its pleasures, than, I fear, Christians do to " work out their own salvation" and do good to the souls of others ; though that is their main business in life. The end of all the Christian's actions is to secure an immortal crown. He "sets his affections on things above," hath " his conversation in heaven," and by a patient continuance in well doing seeks it earnestly. Whereas they who are of the world mind the things of the world. Their chief concern is, " what they shall eat and drink, and wherewithal they shall be clothed ;" and how they shall enjoy, as they call it, the most of this short, precarious life. In a word, the one are sacrificing to the flesh, the other to the spirit ; the one are laying hold on the world, the other " laying hold on everlasting life." So wide then is the difference, and so great the contrariety, between the men of the world, and Christ and his true disciples, who are not of the world ; — between their sentiments, rules of life, aflTections, and pursuits. Let me now draw some useful inferences from this subject. APPLICATION. 1 . TJie state of the ivorld is very much to be lamented ; since it is so very different from the temjier of Christ and his faithful servants. It is still true that " the world licth in wickedness," and the generality walk in " the broad way that leadeth to de- struction." It is lamentable that this should be the character of any of God's rational creatures, so different from what man was at first, so different from what man should be. It is peculiarly lamentable, that it should be the character of any Christians, who enjoy " the glorious gospel of the blessed God," have such a perfect rule and pattern of life in it, and such powerful motives to engage their conformity to them ; that it should be the cha- racter of so many Christians, of the greater part of them ; that DIS. XIII.] CHRISTIANS NOT OF THE WORLD, 107 they are the reverse of the maxims of the gospel, " seeking their own things, not the things of Jesus Christ." What is vet more strange, they are easy and contented with this character, and often despise and insult those of a different character. Look round about you, my brethren, and see if this is not a just description of the world. And can we behold this and think of it without deep concern ? Can we behold transgressors and not be grieved ? If we ourselves were not too like the world, and sick of the same disease which will be fatal to them, we should more seriously lay it to heart and more deeply lament it. 2. It is no wonder that the world hateth true Christians, since their temper and manners are so different. That the world doth hate them, that there is great enmity in it to .godliness and godly men, is very plain. They " called the master of the house Beelzebub." He was never one of the world's favourites ; and no wonder his faithful followers are not. Their piety and steadi- ness bear witness against, reprove, and shame the world's cor- ruption. They have often been persecuted and evil entreated for that conduct, for which they ought to have been valued and esteemed. They have had, and still have, " trials of cruel mockings." They are had in derision and laughed to scorn. Their infirmities and imprudences are aggravated into vices ; while the notorious vices of the wicked are treated as foibles. Principles and practices are laid to their charge which they abhor. If the world cannot find any thing to censure in their conduct, they will judge their hearts. If they show unusual zeal in God's service and for the souls of others, they are re- proached and bantered. They are charged with being stiff and rigid, sour and morose ; and with depriving others of pleasures, for which themselves have no relish. The patrons of amuse- ment and the men of gaiety are admired and caressed; while humble, pious souls are the song of the drunkard and the jest of the polite. And some who call themselves their friends, and the friends of religion too, will be so far from vindicating their character and espousing their cause, that they will join in the censure, though they do it in softer language. But it was so from the beginning. This is the old enmity between the seed of the serpent and the seed of the woman. It hath been main- tained and shown in every succeeding age, and particularly against Christ. And by this thought he encourageth his disci- ples, and gives them the true key to the world's opposition. " If the world hateth you, ye know that it hated me before it hated you," or "hated me your chief and master." Mark what follows; " If ye were of the world, the world would love its own ;" if you will join with them, encourage them, at least not oppose them, n\ their sinful customs, they will love you, as persons of their own party and likeness ; " but because ye are not of the world, but I have chosen you out of the world," to be preachers of 108 orton's practical works. righteousness and examples to it, to enlighten and reform it,. " therefore the world hateth you," John xv. 19. Again he saith, " The world hath hated them, because they are not of the world, even as I am not of the world," John xvii. 14. So that for a man to be hated of the world is so far, in general, from being a proof of his wickedness or folly, that it is really an evidence of his singular wisdom and goodness. If we experience less of this than our fathers, it is not, I fear, because the world is grown better, but we are grown worse. " Marvel not," my brethren, and be not discouraged, "if the world hate you," 1 Johniii. 13; for you see how to account for it, and who hath endured the world's hatred before you. And though it may seem a strange, it is far from being an unkind wish, that the world hated you more. 3. Here is a touchstone for our characters; a test to try them by ; a rule by which we may judge of our true state. Are we of the world or not? Is your conduct most like that of the ge- nerality or of the pious few ? Consider in what degree, and in what respects, you resemble the multitude. Are your senti- ments, rules of life, affections, and pursuits like those of the world, or those of Christ and his sincere followers ? What do you think of the world, and what doth the world think and say of you? By this you may form some judgment of your real cha- racter. " They that are of the world, speak of the world, and the world heareth them," 1 John iv. 5, and is fond of them. So St. John describes some corrupt teachers ; and no doubt they would plead, that they were baptized, were separated from the unbelieving world, and professed Christianity. But St. John plainly declares, that notwithstanding all this, while they were influenced by a worldly spirit and suited their doctrines and practices to the taste of a corrupt age, they were still " of the world." If there is no difference between you and the gene- rality about you, but you engage in the same pleasures and mani- fest the same earthly spirit, and will give up a good conscience, or act against your better judgment, to please men, you must lie under the black character of belonging to the world, and have your portion with them. It is therefore highly necessary for us all to enter seriously and closely into this inquiry, whether we are of this world or not; since, as St. James observeth, "the fellowship of the world is enmity with God ; whosoever there- fore will be a friend of the world is the enemy of God," James iv. 4. 4. See the clanger of heincj conformed to the world. Tliis is a sin that easily besets us, but will end in ruin. It is a temptation especially dangerous to young persons. They are not susj)icious of evil, nor experienced in the ways of the world and the wiles of Satan. Their social disjiositions, their fear of shame and love of applause, too easily lead them into this snare. T]n"nk DIS. XIII.] CHRISTIANS NOT OF THE WORLD. 109 then, my brethren, and especially myyoimg friends, that " the way of the world" is a bad way ; and how many soever walk in it, it leads to destruction. Be careful that you never make their practice your standard ; that you never adopt their corrupt principles and maxims ; nor think of levelling religion, as too many of its professors and I fear preachers do, with the humours and modes of the world. Be sure that their customs and usages are safe and innocent, before you venture upon them. And to know whether they are so or not, inquire, did Christ act thus? Would he have been seen in such a place, with such company, or at such diversions ? Would he have been hindered from the temple, or his more private religious duty, by that, which I think a sufficient excuse for my neglect, because the generality think it so ? And what though some who are called polite, sober, and charitable do, as you are inclined to do ? Con- sider, they may be all this, and yet be destitute of the fear and love of God, and so be of the world. Ask not. What is the fashion ? but. What is the gospel ? for by that you are to be judged, and not by the customs of the age. The number of sinners will be no excuse for your conformity to them; no security against your future destruction. " The wicked shall be turned into hell, and all the nations that forget God." Save yourselves therefore from this untoward generation. " Come out from among them and be separate, saith the Lord ; touch not the unclean thing;" and "partake not of their sins, lest ye also partake of their plagues." 5. How much need have Christians of resolution, watchfulness, and prayer. We have need, brethren, of great resolution of mind, to stand firm in the midst of a crooked and perverse ge- neration ; not to be carried away with the throng, but maintain our integrity. Yet this is not all. We are, like our Master, to testify our abhorrence of their wickedness, to appear on the Lord's side, and "rise up for him against the workers of iniquity." And this we are to do, though all men forsake us ; and we have reason to say, that " men of low degree are vanity, and men of high degree a lie," and that even our brethren deal deceitfully with us. We need much patience under reproaches and dis- couragements for well doing ; and much courage, that we be in nothing terrified by our adversaries. We likewise need great prudence and caution, that we be not corrupted by the world, and that our love doth not wax cold, because iniquity abounds. We need these also, that "our good be not evil spoken of;" that by " walking in wisdom towards them that are without," we may give no unnecessary offence. In order to this firmness and prudence, we constantly need divine aids. Let us be fer- vently thankful to God, if he hath, by his grace, chosen us out of the world, and made us to differ from others. If we have been enabled to overcome the world, it is "because greater 110 orton's practical works. is he that is in us," that is, the Spirit of God, " than he that is in the world," that is, Satan, the god of it, 1 John iv. 4. Let us earnestly pray for ourselves, while we rejoice that Christ is praying for us, that God would " keep us from the evil of the world;" that we be not ensnared by it; that our regard to religion and conscience be not in the least lessened by its corruptions; that we may be "wise as serpents and harm- less as doves." Are we not of this world? so much the better. Let them despise us for it. But there is another world to which we belong; to which our tempers and manners bear a nearer re- semblance. The painful scene will soon close. We shall quickly leave this wicked world ; get beyond the enmity and the con- tempt of it ; and our piety, zeal, and stedfastness will receive a glorious reward in that world " wherein dwelleth righteousness." For thus hath our Lord declared, to encourage his faithful ser- vants in this world, " Thou hast a few names, even in Sardis," that wicked place, " which have not defiled their garments, and thev shall walk with me in white, for they are worthy," Rev. iii. 4. DISCOURSE XIV. the danger of looking back after having put the hand to the plough. Luke ix. G1, 62. And another also said, Lord, I will follow thee: hut let me first go bid them farewell, which are at home at my house. And Je- sus said unto him. No man having put his hand to the jilough, and loohing back, is fit for the kingdom of God. It is an important part of Christian friendship to point ou( to men the sources of those errors and that misconduct which may be destructive to their souls ; and to warn them of the rocks, on which others have made shipwreck of faith and a good con- science. The principal of these are, not judging of things, and minding them, according to their real importance ; and being too eager in the pursuit and enjoyment of things lawful and innocent in themselves. Against both these our Lord warns us in the text. A person who had heard his doctrine and seen his mira- cles, came to him, and, without being expressly commanded, said, " Lord, I will follow thee," I will become thy disciple and stated attendant ; " but let me first go bid them farewell which are at home at my house. Jesus said unto him. No man having put his hand to the plough, and looking back" (a proverbial expression for a careless, irresolute person) "is fit for the king- dom of God." He is not lit to be one of my disciples ; I sliall DIS. XIV.] THE DANGER OF LOOKING BACK. Ill not consider and own him as one of them ; and he will liave no title to the blessings of my gospel. Now these words suggest to us the following weighty truths ; I. Many seem disposed to follow Christ, and yet are kept back by their domestic and worldly affairs. II. The concerns of rehgion are so very important, that they admit no excuse nor delay. III. Those who have engaged in, the service of Christ, must be resolute and persevere to the end. I. Many seem disposed to follow Christ, yet are hindered hy their domestic and ivorldly affairs. To " follow" Christ is to become his sincere disciple, to obey his laws, to imitate his example, and to trust in his righteousness and grace. So that it is the character of Christians now, as well as those who attended him from place to place while he was upon earth. Thus he spoke of his disciples in general as his sheep, who " hear his voice and follow him." And, in the Re- velation, true Christians are described as the " followers of the Lamb," whithersoever he goeth. The person in the text saith, *' Lord, I will follow thee ; but let me first bid farewell to my family." Had his meaning been, as our translation intimates, that he would only go and take leave of them, it is probable our Lord would not have opposed it. And in this case, his answer is not a positive prohibition, but a seasonable caution, that he should not suffer his friends to hinder the immediate execution of his good resolution. But the words may be better rendered to " set in order his household affairs." And this might take up a great deal of time, engage his thoughts, divert his attention, and our Lord might foresee, that by the variety of his cares, or the persuasion of his friends, he might be kept at home and never return to him. In whichever sense we take the words, and both may be included, they suggest this important truth ; that domestic affairs are very apt to lead men to neglect religion, to defer it, or pay less regard to it than its importance requires. Many who have been awakened to a sense of their danger by rea- son of sin, and their duty to repent and return to God and mind religion, have been led to neglect these duties entirely, and to go on in their sin, by worldly concerns. They are so much taken up with their domestic affairs, that their serious impressions are worn out. They have no time to think closely of the importance and necessity of religion, and to try and prove what is accept- able to the Lord. They are so entangled with the business of this hfe, and the hurry of their trades and family affairs, that they cannot move towards God and heaven. Though they come to the house of God out of custom and decency, yet the word and prayer make no lasting impression upon their hearts, but " the cares of the world choke the good seed," so that it produceth no 112 orton's tractical works. fruit. They are such slaves to modes and forms and fashions, that they can scarcely entertain any serious thoughts about their souls and eternity. Others have some such thoughts, and are in effect saying, *' Lord, I will follow thee." They seem resolved for God and religion ; yet put off a close attention to these weighty matters. Their language is, " Let me first order my household;" let me be settled in the world; let me have des- patched so much business, and have put my affairs into such a track and method, that I may have less encumbrance from them ; let me get forward in the world, and attain such easy circum- stances, that I may retire from business or lessen it ; and then I shall have more leisure to think of religion. Many an awak- ened youth hath thought with himself. Let me be first free from a state of servitude and dependence, be fixed in a business and family of my own, and then I will follow Christ. Others post- pone this great concern out of what they call civility and com- plaisance. They do not choose to differ from the custom of the times, to separate from some of their companions, or do any thing which would make them look singular, lest they should be laughed at and ridiculed : lest their attention to religion should be censured as idleness, enthusiasm, or vanity. Others, who go a step further than this, may begin to follow Christ, but soon stand still or make no considerable progress ; because they consider their worldly concerns as the main thing, and religion as only a secondary thing ; which is to be minded when nothing else interferes with it, and when they are at leisure from weigh- tier concerns. They see others, and some who make a profession of religion, acting in this manner; and therefore think theymay do so. They seem almost ashamed to have begun to follow Christ, and afraid to show any vigour and resolution in his ser- vice. They think it sufficient, that they have as much religion as the generality ; which is indeed none at all, or next to none. These remarks sufficiently illustrate and confirm the first obser- vation from the text, that many who seem disposed to follow Christ are hindered by their worldly affairs. I go on to observe, IL The concerns of religion are so very important that they admit no excuses nor delays. You see, in the text, that our Lord did not allow the excuse, which this person made for not following him immediately. Nor doth there appear any thing peculiar in his case. It must there- fore be considered as containing a general intimation, that reli- gion is to be minded in the first place ; and that those who have entered upon it must not look back, nor be diverted from the pro- secution of it by anything else, especially not by worldly af- fairs. It may be proper to observe, that our Lord cannot be understood to mean that domestic afiairs and worldly business are not to be minded. It is every man's duty to attend to these. DIS, XIV.] THE DANGER OF LOOKING BACK. 113 The Christian religion commands men to " do their own business; to work with their hands," to be diligent in their proper calling, to set their houses in order, and make a suitable provision for their families. It declareth that the man " who provideth not for his house, hath denied the faith and is worse than an infidel, and that if a man will not labour, he should not eat." But worldly business is no excuse for neglecting religion entirely, or deferring an attention to it, or trifling in its momentous con- cerns; and that for these reasons : — religion is the most import- ant concern; religion and business may go on together; and busi- ness will flourish the better, if religion be minded, and minded too as the principal thing. 1. Religion is the most important concern, infinitely more so than any domestic and worldly concern. And therefore if they could not subsist and proceed together, religion should have the first place in our thoughts and pursuits. God demands our supreme fear, love, and obedience. The care of the soul is the one thing needful. To " fear God and keep his commandments" is " the whole duty of man." Nothing is of equal importance. Men have different callings and occupations in life; but every man's calling and occupation is to be wise and good, and "labour for the meat that endureth to everlasting life." This is too plain and evident to admit of a doubt in any reasonable creature, who believeth the immortality of his soul and a future state of re- wards and punishments. A man need not consult with flesh and blood about it. Or if he doth there are none, except fools and madmen, but will tell him that " wisdom is the principal thing," and that it is his highest duty and interest " with all his gettings to get understanding." Further, 2. Worldly business is no excuse for neglecting religion, be- cause both may go on together, if a man will " guide his affairs with discretion." He that acteth in his domestic concerns from right principles, and with good ends, is serving God and minding reli- gion, while he is employed about them.* And every wise and pru- dent person may find sufficient time for those exercises, which are more properly religious, as reading, meditation, and prayer. If he cannot, his weight and multiplicity of business is sinful; his love of money is predominant above the love of God; and with all his dihgence and anxiety, he will be condemned as a slothful servant. A person who is desirous to follow Christ now, hath in general * " I exercise myself in the very business of my calling, as an act of duty and obe- dience to thee ; acting in it those virtues of Christianity that might be honourable to thy name, of good example to others, of improvement of grace unto mj'self ; usmg m it diligence without anxiety, dependence ujjon thee without presumption, contentment, patience, thankfulness, uprightness, plain-dealing, liberality ; and by their means trans- lated my secular employment into an exercise of Christian duty ; serving thee, whdst I served myself, and converting that very employment and the time spent therein, to the use and honour of my Lord and Master, the good example of others, and the increase of my spiritual as well as temporal advantage." — Sir Matthew Hale. VOL. I. * 114 orton's practical works. no occasion to bid farewell to his family and friends. He is only required to forsake vain, mischievous companions, who are his real enemies. 3. To this I add, — that business and domestic affairs will flourish the better, if religion be minded as the principal thing. The fear of God, and a due attention to religious exercises, will promote prudence, diligence, frugality, humility, condescension, and afl'ability. These virtues have an evident tendency to in- crease a man's substance. And by these he will secure " the blessing of God," which " maketh rich, and addeth no sorrow with it." Without this blessing, " it is vain to rise up early and sit up late." If men, as is sometimes seen, prosper without possessing these virtues, I believe it will generally be found that they put on the appearance of them. Or if not, that very prosperity is a snare to them, and will at length utterly destroy them. This is our Lord's command, " Seek ye first the kingdom of God and his righteousness, and all these things," meaning all necessaries, " shall be added unto you," Matt. vi. 33. But whenever it happens that business and religion come in com- petition, then religion is to have the preference : for it is abso- lutely necessary ; it is the only way to true honour, wealth, pleasure, and happiness. And " what is a man profited if he gain the whole world and lose his own soul ?" As these reasons show that religion is not to be neglected on account of domestic concerns, so they likewise prove that an attention to it is not to be deferred. To which may be added, that if men would observe what passeth in the world about them, they would soon see that the pretence of deferring it, in order to have more leisure for it hereafter, is vain and trifling. For the contrary will be the case. Their connexions in life, their avocations, and consequently their cares and anxieties, will increase ; and they may then have less ability of body and mind to follow Christ, than they now have. The love of money may strengthen in their hearts, till it cannot be rooted out. Other bad habits may be contracted, which cannot be cured. Their relish for devotion may be quite gone, and they can think of nothing but the world. Religion is a sacred art and science, which is to be learned like others in youth ; and so it will become natural, easy, and pleasant, and mingle itself with all our other concerns. But it is an unanswerable argument against delays, that our " time is short," and death may come upon us unawares. It is therefore the greatest wisdom to lay up treasure in heaven. He who is convinced of the truth and the obligation of rehgion, and yet puts off' an attention to it, time after time, is not worthy of the pleasure and benefit of it, and will be likely to lose all its future rewards. These reasons show that the great affairs of religion admit no excuses nor delays ; for religion is the one thing need- ful ; it is perfectly consistent with a wise application to worldly DIS, XIV.] THE DANGER OF LOOKING BACK. 115 business ; yea the prosperity of our secular affairs will be pro- moted by a diligent attention to religion. I proceed to the last observation from the text. III. They who have engaged in the service of Christ must he resolute, and persevere to the end. " No man having put his hand to the plough, and looking back, is fit for the kingdom of God." If a person who hath made a solemn profession of the gospel and given himself up to the Lord, looks back, or (as the word is) looks back to that which he hath left behind, turns to his former sins and wicked company, and loseth his seriousness and zeal, he will forfeit all title to the kingdom of God. If a ploughman is tired of his work, complains that it is difficult and dirty, and lays it aside, he is but a sorry labourer, and can have no hope of harvest. The disciples of Christ are not to leave his work and withdraw from it. For they can have no substantial reasons for leaving it. They can never discover any unreasonableness in his laws, nor have any ground to hope for satisfaction and real lasting ad- vantage in the ways of sin. They can find no better service than that of Christ ; and when they are tempted to forsake him, their answer should be, " To whom should we go but unto him ? he hath the words of eternal life." They must not be discouraged by any difficulties which they may meet with, but arm themselves with a courageous mind. Though there will be many tempta- tions to draw them aside, yet none of these things should move them ; else they will lose all their hopes, and be punished as backsliders and apostates. Further, the text intimates that they are not to neglect his work, nor go on carelessly in it. If a ploughman looks behind him, if he turns his head to gaze at his companions, to look at the flowers that grow in his path or the birds that fly around him, he will make baulks, and crooked furrows ; his ground will not be turned up to a proper depth, nor lie in a regular manner. He must look straight on and keep his eyes and mind intent upon what he is about. Thus must the Christian act ; and be careful that he be not diverted from his work by worldly business, and so cumbered about many things as to forget the one thing needful. He must not be fond of the pleasures of this life, as they will waste his time and lessen his relish for divine pleasures. He must guard against an excess of civility and compliance with fashion, lest it make him ashamed of Christ and his words in the midst of a wicked generation. The Christian's work is most im])ortant, pleasant, and honourable. It requires and deserves most diligent application and self-denial ; much more than any worldly business whatsoever. If men once begin to. trifle with rehgious concerns, they will soon lose all the seriousness and ardour of their spirits ; and some little omissions will " increase I 2 116 orton's practical works. unto more ungodliness." They will be unfit for the kingdom of God ; unfit for the duties of religion ; unworthy of its pleasures ; and unfit for the work and blessedness of God's heavenly king- dom. Besides, it is a treacherous violation of their promises and vows. In short, this is indispensably required of us, in order to our acceptance and salvation, that " forgetting what is behind," and not looking back to the way we have left, " we press on to that which is before, endure to the end, and be faithful unto death." If we do not " continue patient in well doing," but grow weary of it, we shall lose the future harvest and come short of the kingdom of God. These then are the important truths suggested in the text : — that many, who seem disposed to follow Christ, are kept back by worldly and domestic affairs ; that religious concerns are of such vast importance, that they admit no excuses nor delays ; and that they who have engaged in the service of Christ must be resolute, and persevere to the end. Let me now add some useful reflections from this subject. APPLICATION. 1. How lamentable is the conduct of mankind in general ; no widely different from the maxims of our Lord and Master. The man in our text is an emblem of multitudes who say, " Lord, I will follow thee," but let me first do this thing or the other. Our Lord silenced this man's idle excuse at once. But men are every day repeating it, and endeavouring to satisfy their consciences with this, that they are to mind their business and take care of their families. Yea, they reckon it folly and weak- ness to make any scruple about pursuing their domestic con- cerns, while they neglect religion or omit its institutions. The world commends them for their conduct, as doing well for them- selves, though they forget eternity. Thus they trifle in the most important concern, are double-minded and unstable in all their ways. " Business is to be minded," they say. And who denies it ? But is not religion a business of some moment ? Doth not the care of the soul deserve some serious thought ; at least as much as the world ? And would you be content to have your portion in this life and be miserable for ever ? " Civility and complaisance are to be maintained." And who denies that ? But must I comply with sinful, dangerous customs ? Must I compliment myself into hell and destroy my soul, in order to be ])olite ? Sooner let all the world brand me as a clown and a churl. " One must be friendly and sociable." So I would have you. But cannot men be so, without being wicked ? Must I wound my conscience, displease God, and dishonour religion, by drinking to excess, keeping bad company, and spending my time in gaming and sports, merely for company's sake ? Must I sin against God, by omitting religious services, merely that I nuiy .go out with my friends or bid them farewell ? You see i)lainly, DIS. XIV.] THE DANGER OF LOOKING BACK. 117 that our Lord doth not allow any of these excuses. He doth not admit these huts and exceptions ; and it is astonishing how any one who professeth religion can make them. What pity is it that men should trifle in the most serious matters, and defer a business of infinite importance! Thus- lamentably do men deceive their own souls ; contenting themselves with pleas which they know will not be admitted at the bar of Christ, and thus go down to destruction with "■ a lie in their right hands." And therefore, 2. What great need have we to watch over ourselves, lest do- mestic affairs hinder us in religion. How many melancholy instances have we every day, of persons acting over this man's folly, and suffering earthly engagements anid possessions to destroy their souls ! " Wherefore let him that thinketh he standeth take heed lest he fall." Be deeply convinced of the great moment and absolute necessity of being truly and steadily religious. Let young persons be engaged immediately to follow Christ, who kindly invites them. You can never find a better time to enter upon his service; for you have fewer cares and avocations than you will ever have ; and he is most worthy to have the prime of your days and the vigour of your affections. If you do not devote the beginning and best of your days to God, you may be unfit at the end of life to be admitted into his kingdom. Let heads of families and men of business be very watchful, that they do not love the world and " turn aside from following the Lord." Apply your minds closely to religion, and stir up yourselves to the greatest activity and resolution in this most weighty business. Attend diligently upon the means of grace. For the more your cares and hurries are, the greater need you have to embrace every opportunity of calling off your thoughts from the world, and strengthening religious im- pressions. Keep your spirits intent and active, otherwise you will look back. "^Domestic affairs insensibly draw off the thoughts from God and divine things, without the utmost care. And this they more easily do, because diligence and activity in worldly business are every man's duty and highly commend- able. Yet those who are most eminent for them, are prone to have their hearts taken off from better things thereby. Often think of the dreadful consequence of losing the hfe and power of religion for the sake of the world. What a poor equivalent will hundreds and thousands be for a starving soul, a troubled conscience, and everlasting torments ! Let not civility and complaisance be carried to an extreme ; and lay it down as an invariable rule, never to compliment any one at the expense of your conscience, peace, and improvement in religion. Earnestly pray, that by divine grace you may be preserved from the snares of business and doinestic cares, and the more dangerous snares of company, entertainments, and diversions ; remember- 118 orton's practical works. ing, that your great business in life is to follow Christ, and become meet for the kingdom of God; and your noblest pleasure, to be conscious that you are active in his service, and to have good hope, through grace, of inheriting that kingdom. 3. Let us he solicitous to pei'severe to the end. Let me address all who have taken upon them a public solemn profession of religion, especially my young friends. You have " put your hands to the plough," and must not " look back." You have opened your mouths to the Lord and you cannot go back. Be not discouraged by the difficulties you may meet with. Greater is he that is with you than all they that are against you. Though ploughing may sometimes be dirty, disagreeable work, yet it is the work your master assigns you. You " plough in hope," and your harvest will be sure and glorious. " Be not therefore weary in well doing, for in due season you shall reap, if you faint not." With purpose of heart cleave unto the Lord. Go forth, and go on, in his strength; looking to Jesus, con- sidering what labours and sorrows he endured, and he will make his grace sufficient for you. When you are tempted to desert religion, " remember Lot's wife," Luke xvii. 32. It is our Lord's own exhortation. She had left wicked Sodom ; but she " looked back" with a hankering mind after the possessions and relations which she had left behind ; and she was instantly struck dead, and turned into a pillar of salt. An awful monu- ment of God's displeasure against backsliders in heart ! For she onl?/ looked back. Keep the kingdom of God continually in your eye. Consider whether it is not worth pursuing, with the hazard of losing, yea, with the actual loss, of every earthly good. If the devil could give you all the kingdoms of the world, and the glory of them, what would you be the better? But if you are made meet for " the kingdom which God hath prepared for them that love him," you are happy, eternally happy. I conclude, therefore, with that exhortation of the apostle Peter; " Wherefore, brethren, give diligence to make your calling and election sure. For so ye shall never fall, but an entrance shall be administered unto you abundantly into the everlastins: kingdom of our Lord and Saviour Jesus Christ," 2 Pet. i. 10. 119 DISCOURSE XV. the sinfulness of those actions, of the lawfulness of which we doubt. Romans xiv. 23. Whatsoever is not of faith is sin. To " suffer sin upon our neighbour, and not to rebuke him," is, in the judgment of the divine law, to " hate him in our hearts," Lev. xix. 17. If he sinneth ignorantly, it is our duty to inform him; if knowingly, to rebuke him; and this is the best proof of true friendship and a rational love. The Searcher of hearts knoweth that I at all times address you, brethren, from a sincere and fervent concern for your happiness; and never more so, than when I judge it necessary to reprove and rebuke as well as exhort. My design in this discourse is to explain to you that important maxim which the apostle layeth down in the text, and urge your attention to it and remem- brance of it at all times ; as what will be likely to preserve you from many of the temptations of life, and to increase your holi- ness and happiness. As in the apostolic age there were some contentions between the Jewish and gentile converts, about the lawfulness of eating particular kinds of food, St. Paul is, in this chapter, endeavour- ing to heal these contentions, and to promote a peaceful and charitable spirit, and a tender regard to the comfort and edifi- cation of one another. In order to this he lays down some general rules and maxims, which are of great importance and of universal obligation. He gives this reason why they should not censure one another, or impose their own sentiments and practices upon their brethren ; namely, that though the thing in question was either doubtful or indifferent, yet to do it con- trary to a man's own judgment was wrong. " He that doubt- eth," saith he, that is, maketh a difference between the several kinds of food, from a principle of conscience and duty to God, " is damned if he eat," that is, condemned of his own con- science, and exposed to the judgment of God; " because he eateth not of faith," that is, with a firm persuasion of the law- fulness of so doing. And then he adds his reason for that sen- timent, and lays down a general maxim in the text, that " whatsoever is not of faith is sin." I intend, I. To explain and illustrate this maxim, and II. To add some practical reflections. I. !Zo explain and illustrate the apostle's maxim in the text. The word " faith" in this connexion plainly signifies, a per- suasion of the lawfulness of any action. He that performeth an action without such a persuasion, it is sin ; it is oflensive to God, 120 orton's practical works. and exposeth the offender to his condemnation. There are many practices which are universally allowed to be lawful, and approved as commendable ; many, which eveiy one sees and owns to be wrong and unlawful. The difference of actions is so plain in general, and so naturally and easily perceived by all mankind, that there are very few instances in which the lawful- ness or unlawfulness of an action will admit a doubt. All the open violations of the moral law, the neglect of the most im- portant duties we owe to God, to our neighbour, and to ourselves, every one condemns. But there are some cases in which it may be doubtful whether particular actions are lawful or otherwise; and in such cases the person who acts contrary to his apprehen- sion or suspicion, is guilty of sin. These two remarks will sufficiently illustrate the maxim in the text. 1 . There may be some practices, about the lawfulness of which there may be room to doubt. Concerning which, some, who are sincerely desirous to know and do their duty, may not be able clearly and absolutely to determine whether they are right or wrong. This was the case with regard to the question consi- dered in this chapter; whether such particular food might be lawfully eaten, or whether it were the duty of Christians to ab- stain from it. This doubt sometimes ariseth from the nature of the things themselves. There may be some lesser matters of the law, concerning which' it may be hard for an honest mind to determine, how far they are at particular times to be observed. It may be difficult to fix a just and determinate boundai-y in some allowable indulgences, and to say when they are moderate and when they are excessive. This doubt may also arise from some ])articular circumstances ; a variety of which may occur, as in the case here stated. A person might lawfully eat any wholesome kind of food, by the allowance of the gospel; but it might be doubtful how far he sliould use that liberty, where either Jews or gentiles might be prejudiced against Christianity, or a fellow- Christian be ensnared by it. It was impossible that the law of God should extend to every minute case, which might be sup- posed to occur, and sometimes doth occur ; and which may create a suspicion in the heart of a Christian of the lawfulness of what he is inclined to do or to enjoy. Sometimes this doubt may arise from ignorance and a want of better information. A person may scruple the lawfulness of some actions or gratifi- cations, which a little more reflection or further information may convince him to be allowable. Sometimes this doubt may arise from observing the behaviour and conduct of others ; espe- cially those of whose integrity and prudence he may have a good opinion. He may imagine an action or indulgence wrong in itself; yet may be led to (jucstion it, when he sees those, for whom he hath an esteem, making no scru|)le of it. This is generally fho case with young people; they are too ready to DIS. XV.] - DOUBTFUL ACTIONS UNLAWFUL. 121 fonii themselves upon the model of others, without duly at- tending to the dictates of conscience and the authority of scrip- ture. I observe, 2. Whenever this is the case, a compliance is sinful. He that acteth contrary to his own apprehension, or even suspicion, of the unlawfulness of any indulgence in question, is guilty in the sight of God. Whatever a man doth, which he is not lully persuaded to be lawful, to him it is sin; though to another, who is fully persuaded of the lawfulness of it, it may be no sin. I am speaking, you will remember, of indifferent actions, or such as may appear doubtful. But this can never be the case with regard to the great essential duties of religion. Unless we are verily persuaded that what we are doing is good in itself, and acceptable to God, our conduct is sinful. The apostle observeth (v. 14) that " there is nothing," that is, no kind of food, " un- clean of itself, but to him that esteemeth any thing unclean, to him it so." And again (v. 20), " All things indeed are pure, but it is evil for that man who eateth with offence," so as to ensnare his Christian brother, and lead him into sin. If we have only a doubt or suspicion about the lawfulness of any action, it is our duty immediately to forbear it. And if we persist, while that doubt and suspicion remain, we contract guilt in the sight of God, and expose ourselves to his displeasure and condemnation. This will appear more evident and striking, if we consider that it shows a contempt of the divine authority and favour ; light thoughts of the evil of sin; great want of self-denial and reso- lution ; and it tends to lead us into further and greater irregu- larities, (1.) To do what we doubt the lawfulness of, shows a contempt of the divine authority and favour. It is acting contrary to the dictates of reason and revelation, both of which are the law of God. Reason shows, that the authority of conscience ought to have great weight with us. It was a favourite maxim among the heathen moralists, and what they often inculcated, " Never perform a doubtful action." To do so is likewise contrary to the express law of the gospel, to the apostle's maxims in this chapter, and to that excellent rule, " Abstain from all appearayice of evil," 1 Thess. v. 22. Christianity is a divine institution, and was intended to raise us to the highest eminence in religion; to make us as pure and holy as possible ; and in order to that it is our duty to abhor and shun whatever has the appearance of sin. As the favour of God is inseparably annexed to the ob- servance of his laws, the violation of them shows a contempt of his favour. To do what we doubt the lawfulness of proves that our hearts are not so entirely God's as they should be. It shows a want of care to purify ourselves from sensual and selfish affections. It shows that we do not propose the glory of God and the securing his friendship as the great end of life^ 122 orton's practical works. which we ought to do. Had we a daily and ardent concern to please God and approve ourselves to him, it would prevent the least hesitation in such cases as these. We should then con- sider nothing more, than what would best answer the ends of religion, and secure our own happiness, and we should never venture on what we suspect to be wrong. (2.) This conduct shows, that we have light thoughts of the evil of sin, and are not sufficiently sensible Avhat a mischievous and bitter thing it is. It is the character of an upright man, that he " fears God and flees from evil," Job i. 2. He considers sin as the abominable thing which God hateth ; which hath oc- casioned all the calamities and mischief that have been and are in the world ; and therefore he will keep at the remotest distance from it. To make free with temptations to sin, to venture on that which may be evil, shows that the mind is not duly im- pressed with a sense of the malignity of sin, or a becoming dread of that uneasiness, remorse, and anguish, which a reflec- tion upon a sinful conduct produceth ; and which is indeed tlie hell of hell, the chief torment in that place of torment. It is therefore to be feared, that those who act without a full per- suasion* of the lawfulness of what they do, have never been truly humble and penitent ; but though they may abstain from grosser sins and keep up the forms of religion, are nevertheless " in the gall of bitterness and the bond of iniquity." (3.) This conduct shows great want of self-denial and reso- lution, and some prevailing bad principle or motive of action. " If any man," saith Christ, " will be my disciple, let him deny himself, and take up the cross." Let him continually oppose every sinful inclination and desire, deny himself what he knows or fears to be wrong, and submit to any hardship and suflering, rather than displease God and injure his own soul. A resolute Christian, one determined at all adventures to glorify God and secure his final salvation, will have very little difficulty how to act in the case we are considering. He will never venture on what he hath the least doubt of the lawfulness of. Nay, though he is ever so sure of its lawfulness, if he apprehends that it is not expedient, he will resolutely abstain from it. To act against a man's faith in such cases shows an unsteady mind ; a double, a wavering heart ; a heart which yet halts between God and the world, and is not " brought into captivity to the obedience of Christ." It shows there is some bad disposition prevalent in the mind, which tiie person in question hath not self-denial and re- solution to correct or act contrary to it. He appears to love his money, or his sensual pleasure, or vain companions, better than (Christ and his soul. It shows he is more influenced by sinful shame, and the fear of man, than the fear of God and a regard to conscience and duty. It shows that he is more afraid of being ashamed before men, than being condemned of God; that DIS. XV.] DOUBTFUL ACTIONS UNLAWFUL. 123 he chooseth to follow the fashion and be conformed to the world, rather than serve Christ, and be approved of him. It is from such bad principles and dispositions as these, that men are led to this comphance. And it is sinful to be influenced by such considerations and motives, where duty and everlasting happiness are concerned. (4.) This conduct tends to lead men into further and greater irregularities. It hath been an old and it is a just remark, that no man becomes very wicked on a sudden. The devil is too artful and experienced a deceiver to propose to a person, who hath any sense of religion, a temptation to some gross and heinous crime. His great design and most dangerous engine is, to weaken a regard to conscience and duty, and lead men to trifle with these, and act in some smaller instances against the judgment of their own minds, or while they are in doubt of the lawfulness of what he proposeth. When he hath gained this end, the transition is easy to act against the deliberate judgment of conscience and the express declarations of scripture. From acting without a full persuasion, men are led to palliate their sins ; at length they come to approve them ; the judgment is biassed and prejudiced, till habitual practice hath seared the conscience, and they " commit iniquity with greediness." From indulging themselves in some things, the lawfulness of which may be at least questioned, they go on from bad to worse ; till they run without consideration to all excesses of riot, and at length are " hardened by the deceitfulness of sin." As what is perhaps lawful in itself may lead to sin, and stupify and enslave the conscience, in that connexion it becomes sinful ; and it is the duty of every Christian to abstain from it, and keep himself pure. Thus have I endeavoured to illustrate the important maxim in the text, and represented to you the evil and danger of doing that, concerning the lawfulness of which we doubt ; as it shows a contempt of the divine authority and favour ; that we have light thoughts of sin ; want self-denial and resolution ; and as it tends to lead us to further and greater irregularities. I am now II. To add some practical reflections. 1. How aggravated is their guilt, who run on in wilful, pre- sumptuous sin ! Doing that which they assuredly know, and sometimes confess, to be wrong. This is sinning " with a high hand," as scripture expresseth it. Numb. xv. 30, and is the most notorious aftront to the God of heaven. There are many who know their duty, yet live in perpetual violation of the divine laws, continually combat with the dictates of their own con- sciences, and promise themselves peace, though they go on in the imagination of their own evil hearts, and wilfully pervert their own ways. But •* the anger of the Lord will smoke," 124 orton's practical works. Deut. xxix. 20, aguinst such persons, and of all sinners their future ])unishnient will be niost dreadful. For " who ever hardened himself against God, and prospered?" 2. What hath been said should teach us a tender regard to others, that we do not lead them into sin. This is the apostle's inference in the words after the text, "We then that are strong," who rightly understand Christian liberty, " ought to bear the in- firmities of the weak, and not to please ourselves." It should be our care to avoid all impositions upon the consciences of others, and not to lead them into sin by our authority, our persuasion, or our example. If they scruple to eat any particular meat, as things strangled or blood, for instance, as many Christians do ; to eat it, while they have this scruple, is sin in them ; and it is sin in us to urge them to it, how well soever we may be satisfied of the lawfulness of it. They are rather to be commended than blamed for abstaining, while such is their persuasion. If a person scruples the lawfulness of any particular form of wor- ship, any particular indulgence or recreation, and the like ; to censure such a person as of a narrow spirit, as too scrupulous and precise, is contrary to Christian charity, and may be at- tended with mischievous consecjuences. Let us endeavour in such cases to enlighten their understandings, to open their minds, and thus remove their scruples ; but never urge them to act contrary to them while they remain. We should be care- ful also that our example doth not lead others into sin, and bring them to do what they suspect to be wrong, because they see us doing it. Many in the higher ranks of life occasion great mischief this way ; and none more than some of those who make a profession of religion and in general behave as becometh the gospel. Their example, in complying with some fashions, and allowing themselves in some gratifications, which are dangerous, leads others to do what they have been taught and believe to be wrong; and so weakens the principles of con- science and a good education. Let us be cautious therefore, as the apostle exhorts, ** that we do not put a stumbling-block, or occasion to fall, in our brother's way ,• but diligently follow the things that make for peace, and things wherewith one niay edify another." Let us deny ourselves for the good of others; " for even Christ pleased not himself," but died to save souls. Let us therefore be careful not to destroy them. 3. In all doubtful and suspicious cases it is the wisdom and duty of a Christian to keep on the safe side ; to preserve a tender conscience, and resolutely avoid that which he tioubts the lawfulness or expediency of. This is an im])ortant direction, naturally arising from what hatli. been said. It is of general use ; extending to a variety of circumstances and occurrences in life, where more particular directions cannot be given. And the illustration of it by some instances may be the best means to enforce it. Do you doubt, for instance, (to return to the case DIS. XV.] DOUBTFUL ACTIONS UNLAWFUL, 125 proposed in this chapter) whether any particular kind of food be lawful ? It is your duty to abstain fronj it. Do you apprehend that such a particular kind of food, or such a quantity of it, will injure your health or unfit you for the busi- ness of life ? It is your duty to abstain. Are you at any time in cheerful company, and apprehend that another glass or two more than you have taken, will hurt your understanding, or flutter your spirits ? It is sinful to touch it. Do you suspect that prolonging a visit to a friend will take up that time which ought to be otherwise and better employed? It is then high time to go ; and a sincere Christian will at once break from the company, however rude and ill-mannered he may be reckoned for so doing. The maxim in the text is applicable to many circumstances which occur in trade and dealing. Doth a person suspect that it is wrong to put off bad or light money; to sell damaged goods ; to darken his shop, that his goods may appear more valuable than they really are ? Doth he suspect that it is wrong to sell a commodity which may be, and is generally, abused to the purposes of vice ; that it is wrong, for instance, to sell a man more strong liquor, after he begins to be, or is in danger of being disordered ; to sell a profane, obscene book or ballad ? An upright conscientious Christian will avoid those things, and rather lessen his trade, and his profit, than incur guilt before God. If a person suspects that any method of trade is not quite honest or honourable ; that it looks like knavery, or is unreasonably severe and hard upon a customer, or a brother tradesman ; that it would be acting contrary to the golden rule of "doing as he would be done by;" this very suspicion is reason enough to make him forbear. Again, if servants apprehend that the neglect of their proper business, trifling away their master's time, or embezzling or giving away his property, though it be but of small value, is wrong ; as they evidently do, by their endeavours to conceal such a conduct ; then it is certainly sinful. Again, it may be doubted whether gaming be lawful, especially when sums of money are played for ; some believing it to be innocent, others a great sin. Yet when one sees how much persons' passions are excited by it ; how much time is consumed by it ; how much extravagance, sin, and mischief, it occasions to most who engage in it ; what bad consequences it produces to men's estates, and families, and souls ; and how much more rational and innocent recreations they might find ; I say, whoever considers these things, cannot, I think, but be in doubt about the lawfulness of it. Now (as Archbishop Sharpe expresseth it) " to a man that loves God and hath a tender sense of his duty, this is enough, in all conscience, to deter him for ever from the practice of gaming, though he doth not think it in all circumstances unlawful, and doth not find it expressly and explicitly forbidden by any of the laws of Christ." Again, it may be doubted whether frequenting the 126 orton's practical works. play-house, the assembly-room, and some other public diversions, is lawful or not. Yet I think a person must never reflect at all, or be extremely stupid, who hath no suspicion and doubt upon this head. It is evident that Christianity requires us to avoid, as much as possible, the society of persons of bad characters ; that it represents the love of pleasure as spiritual death ; that such diversions occasion irregular hours, and disorderly famihes ; hinder or unfit for family and closet devotion ; that they give the mind a wrong turn, indispose it for serious thoughts and re- flection ; that persons of the worst characters are most fond of these amusements, and countenanced in their vices by the better sort, who associate with them ; that the wisest and best men in all ages have generally condemned them. Who then, that thinks at all, but must doubt of the lawfulness, at least ex- pediency, of such diversions ? And in such cases it is the wisdom and duty of every Christian to keep on the safe side, that he may not fall into sin and condemnation. I shall only add another instance. I think there are none, who have had a good education or read their bibles with any care, but must have their doubts, whether visiting, frequenting public-houses, and unnecessary travelling, on the Lord's-day, be not sinful. And if so, it is their duty to abstain, to turn away their feet from what they suspect to be evil, and to keep out of harm's way. In short, I must beg leave once more to repeat it, a doubt or suspicion whether a thing be lawful or no, is reason enough to make us forbear it, if we desire to approve ourselves to God and our own consciences, I am very sensible that this doctrine, though it be evidently that of the apostle, is very unfashionable, and not likely to go down with the lukewarm Christians of the present day, especially the younger sort. They think it will re- quire much self-denial, and that they shall be reckoned unpolite and unfashionable for acting agreeably to it. I am very sorry that any should esteem these to be objections of any weight, where duty and happiness are concerned ; that they should " love tlie praise of men more than the praise of God," and think it much to deny themselves, when everlasting life is promised. Abstain- ing from such practices, of the lawfulness of which you doubt, will expose you to no unreasonable difficulty. It will require no self-denial, but what will be consistent with the truest and noblest pleasiu'e; make your consciences calm and easy; secure the approbation of the wisest and best men, and the loving- kindness of God, which is better than life. This is so far from making you slaves, that it is improving and increasing the true liberty of a rational, inmiortal creature : a freedom from the slavery of ap])etite, passion, and custom. It will secure the regular exercise of his faculties, the delightful approbation of his conscience, and the cheerful hope of glory, honour, and im- mortality. Let me beseech you therefore, brethren, to consider DIS. XVI.] THE MADNESS OF SINNERS. 127 this matter carefully ; seriously to weigh the apostle's determi- nation in the text, and to make it the rule of your conduct. A due regard to this short, plain maxim would have the most happy influence on your lives, to keep them pure, regular and holy ; it will give you more exquisite pleasure than you can possibly enjoy in the gains of this world, the gratification of any craving appetite, or the indulgence of any fashionable recreation. I see not how persons can be otherwise than uneasy, who do what they suspect to be wrong ; and the greater advantages they have enjoyed for religion, and the more solemn profession of it they have taken upon them, the greater uneasiness they must feel. On the contrary, as the apostle observes in the words before the text, " happy is he that condemneth not himself in that thing which he alloweth ; " that is, it is a great happiness to be easy in what one doeth, and to be free from the reproaches and suspicions of conscience. It is a happy thing to use lawful enjoyments in a lawful and regular manner, and to abstain from all those things which we know or suspect to be evil. I conclude the discourse with those forcible words of the apostle John : " If our hearts condemn us, God is greater than our hearts and knoweth all things." If we are conscious that we have acted or continue to act, against our apprehension or suspicion of evil' God sees and knows it ; yea, beholds a thousand follies which we have never observed or have forgotten, and a thousand aggrava- tions which it is impossible for us fully to estimate. " But be- loved, if our hearts condemn us not, then have we confidence towards God, and whatsoever we ask we receive of him • be- cause we keep his commandments, and do those things' that are pleasing in his sight," 1 John iii. 20 — 22. DISCOURSE XVI. the madness of sinners. Luke xv. 17. And when he came to himself. It is related in the life of Colonel Gardiner, that, after his re- markable conversion from a course of irreligion and debauchery to the fear and love of God, and a conduct agreeable to the gospel. It was reported among his gay companions, that he was stark mad ; a report at which none who know the wisdom of the world m these matters will be surprised. He therefore took the first opportunity of meeting a number of them to- gether; and after having defended a righteous, sober, and godly life, and challenged them to prove that a life of irreligion and sensuality was preferable to it, one of the company cut Short the debate, and said, " Come, let us call another cause : we thought this man mad, and he is in good earnest proving 128 ORTON 8 PRACTICAL WORKS. that we are so." Perhaps there are few among the irrehgioiis and Hcentious part of mankind who would make so frank a confession ; yet if we take our notions of things from the dictates of unprejudiced reason and the word of God, we shall be sensible that this sentiment is true ; that religious men are the only persons in their right minds, and that all the rest are in a state of miserable distraction. This sentiment is suggested to us in the text ; where it is said concerning the prodigal son, that "he came to himself;" which intimates that before he was beside himself. This truth I shall now endeavour to illustrate and improve ; and it comprehends these two thoughts, that every unconverted sinner is a madman or beside himself; and that when a sinner repents and returns to God, he comes to himself and to his right mind. I. Every unconverted sinner is a madman, or beside himself. A human creature, who hath lost his understanding and is distracted, is a lively emblem of an ungodly, wicked man. And here let us attend a little to the character of the person spoken of in the text; and we shall find it an exact picture of the gay world in the present day. He was a young man, and being, like too many young people, very proud and conceited of his own wisdom and abilities, he desires his father to give him his fortune ; having a mind to set up for himself and be a man at once. Quickly after he had received it he leaves his father's house. Being impatient of control, weary of the good order, and averse to the wholesome restraints of his father's family, and yet not being quite lost to all shame, he did not choose to stay at or near home, but rambles abroad, and there " wasted his substance with riotous living." He was a great lover of pleasure; fond of amusement and diversions; and, therefore, with the most ])rodigious extravagance, he squandered away what he had, to furnish out his pleasures and keep pace with the companions of his riot. At length this thoughtless, extra- vagant youth was reduced to want and beggary. All this while, the text intimates, he was beside himself; quite out of liis senses ; while he thought himself a wise and a polite man ; laughed at the gravity of the old gentleman his father; and ridiculed the sobriety, diligence, and dutifulness of his elder brother. So nnhapjiy and miserable is the case of every impe- nitent sinner, though his vices may not be the same; thougli he may not so profusely waste his substance, or run to the same excess of riot ! And this will aj)pear if we consider — that a wicked man doth not use his understanding as he ought, but acts contrary to the nature of things, his own professed judg- ment and true interest, and is averse to the methods of cure. He doth not use his understanding as he ought. He is not himself, that is, what a man should be, what is expected from DIS, XVI.] THE MADNESS OF SINNERS, 129 human nature. " There is a spirit in man, and the inspiration of the Ahnighty giveth him understanding." He is made " wiser than the beasts of the earth, and hath more knowledge than the fowls of heaven." God hath implanted in the human soul a capacity of discerning good and evil; of judging what is right and fit to be done, and what to be avoided ; together with a principle of conscience, or a power of comparing our actions with the divine law, approving or condemning them : that men may see, and feel too, what will be the consequence of such and such particular actions and dispositions ; that they may not, like the brutes, follow every impulse from within, and rush headlong to the gratification of any appetite which solicits them, Now a wicked man doth not use these faculties for the purposes for which they were given; doth not use them to inquire what is true, and good, and useful, and therefore fit to be pursued ; nor examine into the consequences and efiects of any particular conduct. He " walks in the way of his heart and the sight of his eyes;" he follows, wherever fancy or passion, custom and fashion, lead, without thought and without reflection. He employs his mind about trifles, fills his memory with pernicious or unprofitable ideas, and takes no care to cul- tivate that reason which is the distinguishing glory of the human frame. He is not what he seems to be, a rational, thoughtful, reflecting creature. Further, he acts contrary to the nature of things, his own professed judgment and true interest. Solomon observes, that *' the heart of the sons of men is full of evil, and madness is in their heart while they live," Eccl. ix. 3. " Madness in ge- neral," as one observes, " means such an extravagant deviation from the common apprehensions and actions of men, as dis- covers either the want or total disorder of some of the principal faculties which men daily exercise in common life. Now vice is the same deviation from the established constitution of nature, and the same violation of its laws, as madness is of the ordinary practice of mankind." As in a natural lunacy, there are oftentimes intervals in which the unhappy creature is him- self, and seems for a time well, so it is in this moral disorder. Sinners are sometimes under strong convictions of the misery of their state ; are sensible of the necessity and excellency of true religion, and accuse and condemn themselves for neglect- ing it ; and for a while they act rationally, but soon return to folly. The distraction appears again; they grow worse than before, and forget their wise acknowledgments and good reso- lutions. The sinner overlooks the rank, dignity, and immor- tality of his soul; is intent upon " making provision for the flesh, to fulfil its lusts," and acts as if he were to die like a beast. He seldom or never inquires, " Where is God my Maker?" but forgets, affronts, and provokes that Being, in VOL. I. K 130 orton's practical works. whom he lives and moves, and from wliom he derives every blessing and comfort; just as madmen, without distinction, neglect, disobhge, and provoke their best friends and benefac- tors. He makes a fooUsh and absurd choice. He prefers wealth and splendour, pleasure and gay company, to the favour of God, the peace of his own conscience, the joys of religion, and the happiness of heaven ; just as a madman prefers dirt or tinsel to gold, and a pebble to a diamond. He employs his faculties, consumes his health, his time, and his vigour, in pur- suing wealth and sensual pleasure ; while he speaks contempt- ibly of the sublime joys, and solid, lasting advantages of true religion. All his carnal delights put a force upon reason and conscience, and are no better than the dreams and fancies of a distracted man. He seems pleased with his own unhappy con- dition ; sports with the chain of iniquity in which he is held, and, by repeating his follies, he furnisheth his conscience with fresh accusations, or sears and hardens it, till it becomes almost insensible. With the madman described in the gospel, he "casts himself into the fire and the water," exposeth himself to innumerable hazards; or, like another mentioned there, he " wounds and cuts himself," despiseth everlasting happiness, selleth his soul for the gain of this world, and })arts with the eternal joys of heaven for the " pleasures of sin, which are but for a season." Thus he goeth on amusing himself, while he is the object of the pity and contempt of all wise and good beings. He sees some of his companions perishing by their own folly and extravagance, and ruining themselves for both worlds ; but he takes no warning ; deceives himself with delusive hopes, that he shall come off" better than they. He is also mischievous to others; violating their chastity, property, or reputation, and seducing them to sin and ruin. And is such a man as this in his senses, who is as great a stranger to benevolence and humanity as to piety and rigliteousness ? No, " as a madman who casteth fire-brands, arrows, and death, so is the man that deceiveth his neighbour and saith, Am I not in sport ?" Prov. xxvi. 18. Once more. He is averse to the proper methods of cure. Distraction is the worst disease to which we are liable, because madmen are their own enemies and unwilling to be healed. They often return ill language and abusive behaviour, for the most kind and friendly attempts to restore their understandings. Herein also sinners are like them. There is notliing they hate more than thought and consideration. They take pains, by a round of business or pleasure, to drive them out. Serious useful books are their aversion. Public worship they forsake; or, if some sense of decency brings them to it, their hearts are not en- gaged; and converse with God and tlieir own consciences in secret is neglected. They despise the proj:)Osals of the gospel, DIS. XVI.] THE MADNESS OF SINNERS. 131 and slight the remedy of the great Physician of souls. " Some of them reject the gospel, though they never deigned to give it an hour's hearing, and satisfy themselves with an oath or a jest, and with saying boldly and at random, that * 'tis all a cheat.' Such is the vain security and stupid indolence of many sinners, of whom some act against conscience, and others have no conscience to act against. In whatever point of view you place their conduct, its folly is apparent. And, therefore, what- ever honourable titles they may boast of; whatsoever high rank and station they may hold in civil society ; whatsoever airs of importance they may give themselves ; whatsoever scorn they may affect for the sober, the serious, and the honest ; whatever wit they may have at command ; whatsoever learning they may possess, though usually they have not much of that ; they are at the bottom persons void of understanding. Though they are not confined to dark rooms, like some other unhappy persons, but are permitted to walk up and down, and to shine in the politest circles, yet is their frenzy not at all the less real, and is infinitely more mischievous to the world."* In short, the whole life of sinners is one continued scene of frenzy and folly. In many cases of lunacy, persons will speak and act rationally, except upon one particular subject. So it is here. Though with regard to the concerns of this world and his temporal interest he may act wisely and rationally ; yet to that which is " the one thing needful," " the whole of man," and the main concern of an immortal being, he pays little attention. But there is this difference, and it shows the prodigious folly and madness of sinners, that their distraction is voluntary ; they bring it upon themselves ; they choose it, and love to have it so. Such is the deceitfulness of sin, that when once a man hath devoted himself to it, he generally persists in it against the clearest dictates of conscience, and will call it happiness, though he feels it to be misery ; whereas a natural madness is a calamity, not a crime ; and the unhappy persons who are af- fected with it deserve our tenderest sympathy. I observe, II. When a sinner repents and returns unto God, he comes to himself. So the prodigal in the text. His necessities brought him to himself. He thought and considered, resolved and returned to his father. And his father received him " safe and sound," as it is expressed (v. 27). In the original it is only one word, and signifies restored to his health, or to a sound understanding. The first good symptom in the case of a sinner, is thinking and considering. It gives favourable hope that the madness is re- moving, when men are sensible that they have been disordered. * Jortin's Sermons, vol. iii. s. 19, p. 387. k2 132 orton's practical works. The convinced sinner thinks on his ways, argues the case with himself, is, like the prodigal, sensible of his miscarriage in sinning against heaven, and his own folly in forsaking the ways of religion and happiness. He not only sees, but pursues, his true interest. He begins to be sensible of the worth of his soul and the importance of his eternal concerns, — to have just appre- hensions of God and his duty. He hath, as the apostle observes, " his senses exercised to discern both good and evil," Heb. v. 14. He sees the evil of sin, and now detests those vile refinements, luxurious arts, and sensual gratifications, which before he called politeness. He awakens from his dream of pleasure, shuns the company with which he before associated, and is ashamed to think that he should have been so long intoxicated and enslaved by sin and vanity. He now sees the value of Christ, as the physician of souls; applies to his salutary remedies; puts himself into his able, faithful, and tender hands, to have all his mental disorders cured, and his heart renewed in the image of God. And he is careful to comply with his prescriptions ; gives himself to reading, meditation, and prayer ; regularly and seriously attends public worship; and guards against every thing that might occasion a relapse, disorder his understanding again, and pervert him from the ways of God. In this view he walks humbly and watchfully ; ponders the path of his feet ; is thankful for the admonition of his friends, and determined " with purpose of heart to cleave to the Lord." Now he appears to be in his senses ; and the change is as remarkable, great, and wonderful, as for an idiot or a madman to become a judicious, serious, amiable, and useful creature. He now " shows himself a man," acts up to the dignity of his rational nature, because he acts upon religious principles. He becomes an honour to human nature, an ornament to religion, and a blessing to mankind. Well may it be said of such a one, as of the converted prodigal, " He was dead, but is alive again ; he was lost, but is found." Let me now add some useful reflections from this subject. APPLICATION. 1 . Wliat numhers of distracted people are there in the world. If forgetfulness of God and religion, a neglect of consideration, watchfulness, and prayer, and a disregard for scripture; if pride, luxury, and licentiousness, are symptoms of distraction, alas ! almost all the world is mad. It is a kind of Bedlam ; for, as the apostle John observeth, "it lieth in wickedness." The god of this world blindeth men's eyes ; he bewitcheth them, and works and rules in all the children of disobedience. How few are there to be seen of a sound mind ; who are per- fectly themselves ; who think and act as rational, accountable creatures ! How many men of the greatest sagacity and pene- tration, who get large estates and fine fortunes, are yet out of DIS. XVI.] THE MADNESS OF SINNERS. 133 their senses ! I fear most in the higher ranks of life are quite beside themselves ; and their madness was perhaps never so raging, desperate, and inveterate, as in the present day. The play-house, the gaming-house, the assembly-room, the card- table, are almost entirely filled vi^ith such unhappy persons, who to use the prophet Jeremiah's language, are " mad upon their idols," Jer. 1. 38. They are persons who have never yet come to themselves; are almost utter strangers to just thought, a sound understanding, and their own true interest. You may observe some of them reehng in almost every street, uttering profaneness or ribaldry in every company, boisterous and trou- blesome in their families, disturbing and grieving all the grave and sober about them. They ridicule those who will not comply with fashionable follies, and " he that departeth from evil is accounted mad" by them, Isa. lix. 15. And may we not, alas ! in some instances take up the prophet Hosea's complaint, " The prophet is a fool ; the spiritual man is mad," Hos. ix. 7 ? This is the lamentable state of what we call a Christian nation ; and while commerce, learning, and what is styled politeness flourish, religion, which is the supreme good of a rational being, and, as some say, the only thing by which a man is dis- tinguished from the brutes, is almost lost among us. Such is our wisdom ! such our politeness ! Who that thinks and judges and feels as he ought, but will take up a lamentation, and say, " Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night" for the melancholy state of my fellow-creatures ! Are there any of you, Sirs, in these unhappy circumstances; unconcerned about your souls and eternity, strangers to repentance and faith, and without God in the world ? This, certainly, if any, is a lucid interval, a sober moment, a proper time of addressing you, when I may have some hope of success. And what is it I would advise you to, but that, with the prodigal in the text, you consider and argue with yourselves ? Reason and conscience, if you will give them leave to speak, are on the side of religion. A thousand argu- ments taken from gratitude and ingenuity, from duty and in- terest, will at once present themselves, if you indulge a few cool and sober thoughts. Think what your desires and aversions, your hopes and iears are at present, and ask yourselves calmly what they ought to be, and regulate your conduct accordingly. Shake off', I beseech you, that careless, trifling disposition, which IS the disgrace of a man and the general source of wickedness and destruction. Take the matter this day into serious consi- deration. If you will not do it, it is a sign your malady is dan- gerous, obstinate, and almost incurable. When heaven and hell, an eternity of happiness or misery, are in question, it is madness, the greatest madness imaginable, to defer attention and reflection. If you are conscious you are yet in an uncon- 134 ORTON S PRACTICAL WORKS. verted state, earnestly aj)ply to God by prayer, that he would give you a sound mind. And, if no better motive will influence you, let your present uneasiness, and the fear and forebodings of future misery, lead you to " think on your ways and turn your feet to God's testimonies." 2. We see the benefit of afflictions. The young prodigal never came to himself and thought of returniu"; to his father, •111" • till his money was spent and he was perishing with hunger. Poverty, disappointment, sickness, especially that which is the immediate consequence of luxury and irregular indulgences, are often the means of leading men to repentance. They force them to think. God brings men under such painful discipline, in order to awaken and reform them ; as rough methods are some- times necessary to be used, in order to bring distracted people to their senses. The connexion which God hath established be- tween sin and misery in this world, tends to recommend religion and to reform sinners. And many have found that " it is good for them to be afflicted ; for before that time they went astray like the prodigal, but by this discipline they learned God's statutes." It is especially " good," as the prophet observeth, "for a man to bear this yoke in his youth;" that by "sitting alone and keeping silence" he may be led to consider his ways, and with deep humility and repentance, " put his mouth in the dust, if so be there may be hope," Lam. iii. 27, 29. 3. Thei/ have great reason to be thankful who have a sound mind. It is a pleasure to address those who will consider what is said ; who know what true religion means, and have a relish for the rational, manly pleasures of devotion, holiness, and be- nevolence. To you, my brethren, I address, and call upon you to give thanks to the Father, who hath redeemed you from the dominion of sin, set right your disordered understandings, cor- . rected your dej)raved taste, taught you to discern those things that differ, and approve and pursue those that are really excellent. You can recollect the time when you were '* foolish and dis- obedient, serving divers lusts and pleasures," and mad upon this or the other idol, which possessed your heart. But now it is otherwise. Let God have the praise of his own work ; for nothing less than a power divinely strong can assuage the dis- orderly passions, and dispose the soul to pursue solid good. And let it be your care to show your gratitude to the great Phy- sician, by pursuing his course of medicine and discipline, till the cure is completed and you are got beyond all danger of the distemper's return. Be often examining yourselves, how you improve your enlightened understandings ; and what care you take to furnish yourselves with antidotes against a relapse. Show your gratitude also, by endeavouring to save others ; es- pecially any of your family, friends, and relations, who may not he themselves. Would you not do what you could to cure them DIS. XVI.] THE MADNESS OF SINNERS. 135 of lunacy ? If their heads were disordered, you would spare no pains nor expense to bring them to their understandings. And have you no concern for those who are labouring under the worst kind of madness, the madness of the heart ? Let me entreat you to look upon them as the greatest objects of pity. Watch every sober moment, every favourable interval, to ad- monish and exhort them ; especially when they are feeling the bad effects of sin themselves, or see others suffering them. Let nothing be undone, that faithful reproof, tender expostulation, serious persuasion, and fervent prayer can do, to bring them to themselves, and restore them to the paths of virtue and happi- ness. And may God quicken you to, and prosper you in, every such pious attempt ! 4. What pity is it that any of a sound understanding should he comjjanions of those who are beside themselves. How contemptible doth the representation in the text make all wicked men appear to the eye of sober reason ! And how unbecoming is it for wise and good men to be the companions of fools ! You would reckon it a just reproach to your understanding, and a disgrace to your family and friends, to associate with a madman. But what do you else, who enter into the path of the wicked and make them your chosen associates ? And is not this the case with those who are most fond of public company and diversions ? " I am a companion," saith David, " of them that fear thee, and keep thy precepts." "The saints, the excellent of the earth, in them is my delight." " I have not sat with vain persons, neither will I go in with dissemblers. I have hated the assembly of evil-doers." And he gives this character of a good man, that " in his eyes a vile person is contemned, but he honours them who fear the Lord." The sentiment suggested in the text should make all, and especially young persons, extremely cautious whom they choose as companions for life ; and their parents, whom they countenance, and with whom they place their children in any re- lation. Rakes and sots and infidels are the worst sort of mad- men ; and he that puts his son apprentice to a wicked man, or marries his daughter to a rake or a scorner, is much more crimi- nal, and injurious to his child, than he who was to form such an alliance for it with a man disordered in his senses. And that for this plain reason ; because this kind of madness is infectious; it is a catching distemper ; and what Solomon advises in one species of this moral madness is applicable to all : " Make no fellowship with an angry man, and with a furious man," that is, a drunken, passionate, ill-tempered man, " thou shalt not go ; lest thou learn his way, and get a snare to thy soul," Prov. xxii. 24. They who are employed to attend distracted persons often become by degrees unaffected with their case, and are not shocked at their folly and rage ; it is the same in the madness 136 orton's practical works. of the heart. Associating with tliose who are not themselves, takes off the horror and dread of vice, and by making it famihar brings a well-disposed mind first to bear it, then to relish it, and then practise it. Suffer therefore the word of exhortation, my young friends ; " enter not into the way of the wicked, nor go in the path of evil men ; avoid it ; pass not by it ; turn from it, and pass away." This is a duty peculiarly incumbent upon you, who have devoted yourselves to God and his service. You will sometimes find the truth of what St. Peter observed, that those who " walk in lasciviousness, lusts, excess of wine, revellings, and banquetings," will " think it strange that you run not with them to the same excess of riot," and they will therefore " speak evil of you," reproach you, and banter you, 1 Pet. iv. 4. But look upon all this as the folly and nonsense of a distempered mind ; and pay no more regard to it than you would to the ravings of a madman, for it is no better. Pity and pray for them, but do not mind them ; and get out of hearing as soon as you can. You are, through grace, come to yourselves ; take care you do not lose yourselves again, by bad company, sinful indulgences, or neglecting watchfulness and prayer. And to prevent this, keep close to Christ and his gospel ; and devote to his service those powers, which his grace hath rescued from misery and ruin. Thus we read that the lunatic, whom Jesus had healed, " sat at his feet, clothed and in his right mind," Luke viii. 35. DISCOURSE XVII. st. pauls prayer for gnesiphorus, that he might find mercy of the lord in that day. 2 Timothy i. 18. The Lord grant unto him, that he may find mercy of the Lord in that day. There is a lamentable imperfection in the character of many Christians, who are possessed of several amiable qualities. Some who have refined sentiments of benevolence, and much of a generous, friendly temper, seem to have very little of a devo- tional spirit, and of those regards to eternal concerns, which the importance of them requires. Whereas others, who have much of a devotional spirit, and piety towards God, are defective in the social virtues, and those grateful friendly dispositions, which they ought to manifest towards their fellow-creatures. These imperfections of character are the more inexcusable, as in the gospel we have both a perfect rule of duty and several excellent patterns of it. Next to the example of our divine Master, that of the apostle Paul shines brightest. In him we find a happy union of fervent piety, and grateful, tender friendship ; and both Dis. XVII.] ST. Paul's prayer for onesiphorus. 137 are admirably expressed in our text ; which, as a learned critic observes, is " a more pathetic and lively parenthesis, than is to be met with among any of the writers of Greece or Rome." He had been informing Timothy how kind Onesiphorus had been to him ; that he had often refreshed him by his company and his contributions; had ministered to him in many things at Ephesus; sought him out very diligently, and found him, during his con- finement at Rome ; and was ever ready to honour, assist, and comfort him, as an apostle of Christ, and a sufferer for his cause; and in the middle of this account of Onesiphorus's kindness, he inserts the parenthesis in our text, " The Lord grant unto him, that he may find mercy of the Lord in that day." The ex- pression, " The Lord grant that he may receive of the Lord," is agreeable to the usual manner of speaking among the He- brews ; and only means that the Lord would grant him mercy. Thus it is said, ''The Lord rained upon Sodom fire and brimstone from the Lord ;" that is, from himself. Gen. xix. 24. So we read that " Solomon assembled the elders of Israel unto king Solo- mon," 1 Kings viii. 1. The same person is therefore meant by " the Lord" in both places in which it is used in the text. The words furnish the following useful remarks : L There is a great day approaching — the day of judgment. IL All men are then to appear and be tried. IIL None can merit any reward at that day. IV. To find mercy then is the greatest blessing. I. There is a great and solemn day approaching. The apostle speaks of his finding mercy " at that day." It is plain he refers to the second coming of Christ, to the day of the general resurrection, and final judgment. So hesaith (v. 12), " He is able to keep what I have committed to him against that day." Likewise in this epistle he speaks of " the crown of righteousness, which the Lord the righteous judge would give him in that day " (iv. 8). He elsewhere speaks of Christ being," re- vealed from heaven, with his mighty angels, in flaming fire, to punish the wicked and be glorified in his saints, in that day," 2 Thess. i. 10. So that the expression plainly refers to the day of judgment. And when the apostle only calls it " that day," it may intimate these two things, that it was a day much expected and talked of by Christians, and was a most important and awful day. It intimates that it was a day much expected and talked of by Christians, on which not only the thoughts of the apostle, but their thoughts were much fixed. Timothy very well knew what day St. Paul meant by the phrase. He knew his thoughts were full of it. He had often heard him mention it in his con- versation and sermons, and urge its speedy approach and g;reat solemnity, as powerful motives to holiness. The eyes and hopes 138 ORTON S PRACTICAL WORKS. of all Christians were directed to it by tlie apostles ; especially when they were sutlering persecution for the profession of Chris- tianity. It was a day they looked and longed for. The apostle's own thoughts were peculiarly fixed upon it, considering wliat clear discoveries he had been favoured with of the great transactions of it. And as he was now expecting death every day, and apprehended that " the time of his departure was at hand," 2 Tim. iv. 6, it was very natural for him to have it much upon his heart and upon his tongiie. The expression may likewise intimate, that "it was a most important and awful day ;" more so than any other day, and therefore called, by way of eminence, ' ' that day ;" that great and solemn day, with which no other day is worthy to be compared. It is called " a day," as it is a period of time, in which many signal events shall come to pass. So we read of " the day of grace," and " the day of salvation." It is likewise called "the great day;" "the judgment of the great day ;" because great scenes are then to open and great affairs to be determined. And it is styled " the last day, " because then is the end of the world ; there will be no more time, but a vast eternity will commence. Most awful scenes introduce that day; the descent of the Judge from heaven in all his pomp and glory ; the resurrection of all the dead ; and the burning of this world. All mankind, who ever lived upon the earth, are then to be raised and appear together in one vast assembly, to have their characters tried and their future eternal state determined. The Lord Jesus Christ shall then come down from heaven, " in his own glory, and in his Father's glory, with all his holy angels," to preside on this grand occasion. The consequences of that day prove it to be a most awful and important one. For all mankind are then to be se- parated into two divisions ; the wicked to go away into ever- lasting ])unishment, but the righteous into life eternal. The mediatorial kingdom of Christ is to be delivered up to the Father, and all the schemes of providence relating to this world of ours to be completed. It is with great propriety therefore that the apostle calls it " that day," and fixed his thoughts so much upon it, and directs the thoughts of Christians so much to it. Let us observe, II. At that day all men arc to appear and be tried. When the apostle speaks of " finding mercy of the Lord," that is, the Lord Jesus Christ, it intimates that he is then to be revealed from heaven, as the judge of the world, by whose judgment every man must stand or fall ; agreeably to what he told the Athenians, that " God liath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead," Acts xvii. 21. That Dis. XVII.] ST, Paul's prayer for onesiphorus. 139 all must then be tried is frequently asserted in scripture : " We must all appear before the judgment-seat of Christ." The " dead, small and great," are to " stand before God ;" and he shall "judge the secrets of all hearts by Jesus Christ." St. Paul takes it for granted that his pious friend Onesiphorus must stand at that tribunal. This intimates to us that there is no man's character so good and excellent, but he must be tried and judged. And there are some reasons why it is proper and fitting that the righteous as well as the wicked should be judged. It is necessary to manifest their real characters. The best cha- racters are mixed and imperfect ; and there are spots and blemishes in many good men, which make it sometimes doubtful in what rank they are to be placed. Many of them live in ob- scurity, are not at all known to the world; and in times of great degeneracy, they are peculiarly desirous to conceal their virtues, that they may not be persecuted by the impious, and scorned by the proud. Therefore it is fit that the excellency of their cha- racters should be illustrated and displayed before the whole world. It is likewise fit it should be so, not only for their honour, but for the honour of God ; to manifest the equity, wisdom, and goodness of Providence towards them; and for the honour of Christ also ; to show the effect of his gospel and ordinances, and with how much complacency and kindness he accepts and applauds his servants. The text intimates, III. None can merit any reward at that day : That the obedience of none is so perfect, as to give them a just claim to future glory. The character of Onesiphorus was an excellent one. His regard for St. Paul undoubtedly arose from a sincere love to the Lord Jesus Christ, and to the cause in which the apostle laboured, and for which he was now suf- fering. He was not ashamed of the apostle's chain (v. 16), when he was confined as a prisoner ; but sought him out, re- lieved, and assisted him, though in so doing he ran the hazard of being a fellow-sufferer witli him. This kindness he had shown to the apostle at many times, and in different places, as the context proves. Now who was more likely to deserve a future reward, than so upright, zealous, and friendly a Christian? Yet the apostle plainly intimates that there was no room for merit, even in his case. For you will observe, he doth not say that he might have justice done him, but that he might find mercy. And this is indeed the general strain of the gospel. Thus our Lord directs his disciples, when they had done all things that were commanded, to acknowledge that they were " unprofitable servants," and had done no more than their duty. The apostles often remind Christians, that " by grace they are saved ;" that it is " not by works of righteousness which we have done, but according to his mercy that he saves us," Titus 140 orton's practical works. iii. 5. That, if we are " begotten to the lively hope of an heavenly inheritance," it is " according to God's abundant mercy." Thus the heirs of heaven are called " vessels of mercy." And you are well acquainted with that passage, where the apostle alters his phrase, to prevent our entertaining any opinion of merit ; " The wages of sin is death ;" it is its due desert ; " but the gift of God," not the wages of righteousness, " is eternal life throuo-h Jesus Christ our Lord," Rom. vi. 23. Agreeably to the language of our text, the apostle Jude describes the future o-lory, as " the mercy of our Lord Jesus Christ unto eternal life." And indeed how should it be otherwise ? If we consider the holiness of God, the purity and extent of his law, in how many instances we come short of our duty, and with how many im- perfections our best services are attended, boasting must be for ever excluded. Whatever good we do, the ability and inclina- tion to do it are from God. We must appear before the tribunal of Christ as miserable sinners, who cannot deny our guilt, or answer the charge which God's law and our own consciences bring against us ; and if he should mark iniquity we could not stand. We therefore lie entirely at God's mercy, and upon that must cast ourselves. We must seek for justification upon some other ground than our own merit, and look for a reward, " not of debt, but grace." I observe, once more, IV. To find mercij then is the greatest blessing. The apostle's heart was full of gratitude for the kindness and respect which his friend had shown him, and was disposed to ask for him the most valuable favour. It was not in the apos- tle's power to make any returns in kind ; and therefore he directs his prayer to the Lord Jesus Christ, that he would show mercy to him at that day. He knew this was far better than riches or health, honour or long life upon earth. Nor was it adequate to the gratitude which he felt glowing in his breast, to ask for his friend only a supply of spiritual blessings. But he fixes upon that which was most important, and in which every thing truly valuable for this world was comprehended : for it is in effect a prayer that his sins might be pardoned ; that he might be in- terested in the Lord Jesus Christ, and stand fast in him; that he might be kept from apostasy, increase in wisdom, piety, and usefulness, and might have grace to persevere unto the end. But what I apprehend the apostle had principally in his thoughts in such a petition was this ; he expected soon to be put to death, and thought it highly probable he should never see One- siphorus again, and be able to show his gratitude by personal converse and kindness. He had an assurance that he himself should find mercy of the Lord, or as he expresseth it (v. 12), that "Christ would keep that which he had committed to him against that day." It was therefore his earnest desire that this DIS. XVII.] ST. PAULS PRAYER FOR ONESIPHORUS. 141 kind friend might be a partaker with him of that mercy ; that he might have a comfortable interview with him at the tribunal of Christ, and spend an eternity in mutual friendship, and ado- ration of the mercy they had received. Finding mercy, then, comprehends everlasting happiness, and all the glories which the Lord, the righteous and merciful Judge, shall give to his faithful servants, and all that assistance and grace which are necessary to preserve them safe to the possession of them. These then are the remarks which our text affords ; that there is a great day, the day of judgment, approaching; that all men are then to appear and be tried ; that the best can plead no merit at that day, but must look for mercy ; and that to find mercy then is the greatest and most valuable blessing to an immortal creature. The useful instructions which the subject furnisheth are these. APPLICATION. 1. Let us think much of that clay of the Lord, that awful, so- lemn day, on which the thoughts of the holy apostle were so much fixed, and to which his views, desires, and hopes were all directed and referred. What is any particular day, my brethren, compared with this ? Or what events can the human imagination conceive, of equal grandeur, solemnity, and importance, with those which are then to happen ? That day is appointed from the foundation of the world, kept secretin the divine breast, and revealed neither to men nor angels, nor even to Christ himself; a day, in which great things are to be done; a great judge to descend ; a great assembly to be convened, even all mankind, all with looks vastly important, and hearts big with expectation. It is a day in which we are every one of us concerned ; for we must all appear and take our trial for eternity. What are all the concerns of earth, the great affairs of nations and kingdoms, but mere trifles, compared with this great day ? What madness is there in the hearts of the sons of men, that they are so busy in making preparations for future days on earth, and yet live un- mindful of this day, when their characters are to be discovered, and their everlasting state fixed ? Let us guard against this com- mon, this fatal delusion. Let that day be in our thoughts every day, and the grand descriptions given of it in scripture be made famihar to our minds. Let us speak of it frequently and seriously, and never be ashamed to acknowledge, that we look for it and are influenced in our conduct by a regard to it. " Wherefore, my beloved, seeing we look for such things, what manner of persons ought we to be in all holy conversation and godliness ?" 2. Let us frequently offer up this petition for ourselves and our friends. Let us present it for ourselves. A more important and comprehensive petition we cannot use. Let us seriously consider, how much we need the mercy of the Lord Jesus Christ ; how 142 orton's practical works. much the best of men need it ; and say with Job, " Tiiough I were righteous, yet would I not answer liim ; but I would make supplication to my judge," Job ix. 15. Let us endeavour to im- press these thoughts deeply upon our hearts, that all salvation is of grace ; that all our Cliristian privileges and hopes are founded upon divine mercy ; that our best obedience and righ- teousness cannot answer the demands of the law of God, " for in many things we offend all." Some bad or mean ends are apt to mingle with our most commendable actions ; or if they are right in the sight of the Lord, it is by his strength that they are performed. Too much stress hath been laid upon charity or alms-giving, in the present day, as if it would atone for the neglect of other duties, and of itself entitle men to salvation ;* but the apostle was of another mind. Onesiphorus's charity was very eminent ; it flowed from a good principle, produced a suc- cession of benevolent actions, and was performed at the hazard of his life ; yet the apostle commends him to divine' mercy, and in effect directs him to fix his hopes upon it. As we need to offer up this prayer for ourselves, so we have great encouragement to do it. The text intimates, that our judge is merciful; merciful in all his relations and characters, as our prophet, priest, and king ; and will not surely appear less so, when he shall come to judge the living and the dead. By his death and sufferings he hath purchased and procured for us the offers of mercy ; and for himself, power and authority to raise the dead, and to confer everlasting salvation on all them who sincerely believe in him. A serious remembrance of this weighty truth will tend to hum- ble the pride of our hearts, advance our love to Christ, and pro- mote our conformity to his image and his laws. Yea, a life spent in his service may be properly closed with this petition ; and it is good to die repenting, and believing, and crying for mercy. Possidonius, who wrote the life of St. Augustine, saith, that he heard him often say in his health, that " repentance was the fittest disposition both for dying Christians and ministers;" and that he died with tears in his eyes, weeping for sin. The pious Mor- nay, Lord Plessis, in his dying moments lifting up his hands, cried three times, " Mercy, mercy, mercy ;" declaring that he did this to show that he relied alone on divine mercy. Thus Arch- bishop Usher and the learned and pious Mr. Perkins both died crying for mercy. Let us' learn from the ajiostle to offer up this petition for our friends and benefactors. I think I need not caution you against offering up this petition for your friends that are dead ; although * " The most essential part of virtue is relieving the distressed. This affords that perfect repose and divine contentment to the soul, which fills up the whole capacity of bliss, and leaves not even a wish for more. The only source of lasting pleasure in sickness and death, is a reflection on having relieved the distresses of our fellow-crea- tures," &c — Dr. Browne. IMany such incautious and dangerous tenets might be quoted from various charity sermons. DIS. XVII.] ST. PAULS PRAYER FOR ONESIPHORUS. 143 the papists ground their practice of praying for the dead in part upon our text^ taking it for granted that Onesiphorus was dead, because St. Paul, in the preceding verse, mentions his house- hold. Whereas it is likely his family was now with Timothy, and Onesiphorus was with himself at Rome. We have no reason to believe that our prayers will reach the dead, or any way af- fect their state. But the serious prayers of a righteous man avail much for his friends while on earth. It is our duty to pray one for another, in order to express and cherish our friendly dis- positions and benevolent affections. Whatever favours we re- ceive, gratitude requires that we make some returns; and as there are many instances in which we cannot return, in kind, the favours we receive, through the better circumstances of our friends and benefactors, or their distance from us, it is our duty to commend them to divine mercy. It is very proper, when we think of our friends, to lift up our hearts to God in a short ejacu- lation for their everlasting happiness ; and in our correspond- ence with them, to imitate St. Paul in our text, by inserting (as a parenthesis) a devout wish that they may find mercy. This will keep in our own thoughts, and may impress upon theirs, a sense of eternal concerns, and engage the favour of heaven, 'if you are Christians indeed, there is nothing will give you greater joy at present, than to see your relations and friends pursuino- the same happiness which you are pursuing ; and it will add to your eternal joy, to observe your Christian friends partakers with you of the mercy of the Lord. Let parents particularly, be often putting up this prayer for their children; and especially in family worship, when praying with them. In your conversation together, remind them that this is the main thing which they should seek for themselves ; that their views should extend be- yond the narrow limits of this mortal life ; and that this great and awful day is coming ; that they may be prepared for it. This leads me to add, if we desire to find mercy of the Lord in that day, 3. Let us labour to be prepared for this mercy. Though our salvation is of grace, we are required to " work it out with fear and trembling." Though our dependence is to be on the mercy of Christ, yet we are required, by the apostle Jude, to " keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life," Jude 2 1 . The mercy of Christ is not bestowed at random or with partiality. There are some qualifications required on our part ; and it is of the greatest im- portance that we attend to them, and endeavour to secure them. The " wicked must forsake his way, and the unrighteous man his thoughts, and turn unto the Lord;" and then " he will have mercy upon him." It is necessary likewise that we believe in the name of his Son, and live by faith in him ; that with all humility and cheerfulness we submit to the righteousness of God, build all 144 orton's practical works. our hopes upon Christ as the sure foundation, which God hatii laid, and that we honour God and the Redeemer by a course of sincere obedience. Remember that this obedience will not and cannot be the meritorious cause of our acceptance and finding mercy ; but will be our evidence that we are interested in Christ, and may, agreeably to the gracious constitution of the gospel, hope for mercy at last. Let it be our care, that we do not look for that in ourselves which is only to be found in Christ, and in his righteousness and all-sufBciency. If we desire to find mercy of the Lord, let us be careful to cultivate a friendly, charitable disposition ; to show kindness to our brethren, and especially to Christ's poor members and to his ministers ; more particularly when they are confined by sickness, or suffering for conscience' sake. In this last circumstance Onesiphorus mi- nistered to Paul and refreshed him. " Blessed are the merciful, forj they shall obtain mercy." " But he shall have judgment without mercy, who hath shown no mercy." Such are the de- clarations of him who will be our final judge. To excite you to these regards to the gospel, consider the sad consequence of not finding mercy of the Lord ; and that will be a " punishment with everlasting destruction from his presence and the glory of his power." The disobedient and unbelieving will find that " he who made them will have no mercy upon them, and he that formed them will show them no favour." If mercy be not earnestly sought now, it will be too late to seek it in that day. Mercy will then be turned into " vengeance and fiery indignation, which shall devour the adversaries." Consider, on the other hand, the comfortable assurance given us, that in the appointed way we shall obtain mercy. God's terms are most gracious, and suited to the circumstances of depraved and feeble creatures. It is happy for us that the worthy Judge eternal is most kind and merciful ; and, having dwelt in mortal flesh, is acquainted with our temptations and infirmities, and disposed to make eveiy favourable allowance for us which the holiness of his nature will permit. " He taketh pleasure in them that fear him, in them that hope in his mercy." " Having therefore such a mer- ciful and faithful high priest, let us come boldly to the .throne of grace, that we may obtain mercy and find grace to help in time of need." Amen. 145 DISCOURSE XVIil. god's promise to JOSHUA, THAT HE SHOULD WALK AMONG THE ANGELS. ZeCHARIAH III. 6, 7. And the angel of the Lord protested unto Joshua, saying, Thus saith the Lord of hosts ; If thou ivilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand hy. The design of God's promises, my brethren, is to quicken us to diligence in the work which he hath given us to do. And as he calls out some of his servants to labours peculiarly important and difficult, he hath furnished them with promises peculiarly precious and encouraging, that they may " not faint and grow weary in their minds." The promises he made to his servants of old are applicable to us, as far as there is a resemblance be- tween our circumstances and theirs. And it appears to be the design of God, that we should take encouragement from them, for they "were written for our instruction and consolation," Rom. XV. 4. It is very observable, that God made promises of future glory both to Zerubbabel, to Daniel, and Joshua, who lived in troublous times, and were very zealous for the Lord of Hosts, in order to encourage them amidst their difficulties and opposition. That which he made to Joshua the high priest of Israel, just after the captivity, I propose to consider at this time. The angel of Jehovah, spoken of in the text is, I apprehend, our Lord Jesus Christ ; he is represented under that title and office. He " protested to Joshua," that is, he earnestly and so- lemnly affirmed, or assured him in God's name, perhaps, with a solemn oath. This denoted, that what he was going to say was a matter of great concern and importance. He said to him in the presence of his attendant angels, " Thus saith the Lord of Hosts ; If thou wilt walk in my ways, and keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by." In this passage we may observe, I. What is required of Joshua ; and II. What is promised to him. Or, how he was to behave, and what blessedness would attend his good behaviour. Let us consider, I. What is required of Joshua, Or how he was to behave. He was to " walk in God's ways, and keep his charge ;" which signified a general care to be re- ligious himself, and a faithful performance of the duties of his particular station. VOL. I. L 146 orton's practical works. 1. A general care to be religious himself. " If thou wilt walk in my ways," the ways God had marked out or com- manded his servants to walk in. Joshua was the high priest of Israel ; yet he must not think it sufficient to instruct others in their duty and perform the services of his function, but he must be good himself. He must not think that the dignity of his station, or the greatness of his priestly work, would excuse him from discharging his duty, as a rational creature and an Israelite; but he was to observe all the moral and general rules of duty, which were given from heaven, either by the dictates of reason, or the law of Moses. Reason tells men in general what is right and good, what they are to do, and what they are to avoid. The voice of reason and conscience is the voice of God. Our knowledge of good and evil is the law of God written upon our hearts. Beside this, Joshua had the law of Moses ; and that he was to read and study and meditate upon, for the direction of his own conduct. He was to be influenced by a regard to the presence and authority of God, and act in his office from such principles, and with such a temper, as would render his services pleasing and acceptable to him. He was to proceed steadily in the ways of holiness, and never to turn aside from them to the right hand or the left. God required of him, 2. A faithful performance of the duties of his station, " If thou wilt keep my charge." By this phrase the service of the priests is described in the law of Moses. " Bring the tribe of Levi near, that they may keep his charge, and the charge of the children of Israel. And the Levites shall keep the charge, and do the service of the tabernacle. Thus shalt thou do unto the Levites touching their charge," Numb. iii. 7, viii. 26. Joshua was set apart to preside over the affiiirs of the congi'egation. And some of the highest acts of worship and service, that were re- quired by the law, were to be performed by the high priest alone. He was to study this law, that he might know and perform his own duty, and be able to t6ach others ; and though there was much indolence and selfishness among the people, he was not to omit any of the rites which the law required, nor connive at the omission of them in others ; but exert himself with all zeal and activity to promote the observance of what God had re- quired. He was to consider his office, in all its branches, as a charge from God, a trust lodged in his hands. He was to keep it with an elevation and resolution of soul suited to the im- portance of the charge itself, and the greatness and majesty of that God whose charge it was, and as one that was accountable to him for the manner in which he kept it. This then was required of Joshua, that he should walk in God's ways, be religious and holy himself; and keep God's charge, faithfully perform his duty as the high priest of Israel. Let us now con- sider. DIS. XVIII.] god's promise to JOSHUA. 147 II. What is j^i'omised to Joshua in consequence of so doing. And it was in general, that if he would do the duty of his place and office, he should have the dignity and reward of it ; he should be continued in his office ; and at length be preferred to a nobler station, in which he should be a companion with the angels. 1. That he should be continued in his office. "Thenshalt thou also judge my house, and shalt also keep my coui-ts." It is promised, that he should be continued high priest and not dis- placed ; that no enemy should break in upon his country to disturb the orders of God's house, or remove him from the priesthood. It may also intimate that the office should continue in his family. Accordingly it appears, by the book of Nehemiah, that it did, for about two hundred years, till the time of Alex- ander the Great, and perhaps much longer, Neh. xii. 10, 11. It may intimate, that God would not transfer the priesthood from his family, as he did from Eli's, on account of the wickedness of his sons. " Thou shalt also judge my house." This may refer to the judicial power the high priest had ; not to make laws, but, like our judges, to explain and enforce them. Many ques- tions and controversies were brought before the high priests, and they determined them according to the law. " Thou shalt also keep my courts ;" keep them from being profaned by strangers or Israelites ,• preside in the service of my courts without inter- ruption or molestation ; have the inferior priests under thy direc- tion and command, and see that my laws and ordinances are regularly observed. It may particularly intimate, that he should Hve to see the temple, which was now building, finished, the ap- pointed sacrifices offered, and its services frequented ; that he should have an opportunity of performing all his pious purposes for the glory of God and the good of Israel ; by whom he should be esteemed and respected for all the good deeds he had done for the house of God and the offices thereof. This is the favour promised him with regard to the present life. To which I am to add, which is the main thing I proposed to recommend to your regard, 2. That at length he should be preferred to a nobler station, in which he should be a companion of angels. In this vision the angels are represented as present, attending " the Angel of the Lord," who is, perhaps, never described as appearing with- out them (compare ch. ii. 3). In verse 4 he saith to those that stood before him, " Take away Joshua's filthy garments. And the Angel of the Lord stood by," while they did it. In the text he saith, " I will give thee places to walk among these that stand by," probably pointing to them. Commentators agree, that by " these that stand by" is meant the angels ; but they in general understand it as referring to angels, who invisibly attended the service of the temple. To denote this L 2 148 orton'r practical works. there were iniaoes of chcrubims carved on the ark, anti worked in the hangings of the most holy })lace, as the attendants of the cloud of glory, the emblem of the divine presence. To this some suppose there is an aUusion, when Solomon cautions men against rash vows, and adds, " Say not before the angel it was an error," Eccl. v. 6. And St. Paul is supposed to refer to their presence in Christian assemblies when he saith, " A woman oufrht to be veiled because of the angels," 1 Cor. xi. 10. But as in this sense the words are a mere repetition of what went before, that he should keep God's courts, I think they must have a further meaning. Nor can I understand them, wath some interpreters, only to mean that angels should guard and preserve him in all his goings and undertakings. The most natural, easy sense of the words is, that they refer to a future state, and mean, that Joshua should at length be joined to the angels in heaven. In this sense most of the Jewish writers understand it, and their most ancient paraphrase reads it, " I will raise thee from the dead, and place thee among the seraph- ims." It is promised to Joshua, that he should be removed to a higher station, and be engaged in nobler work ; have a place among angels in God's heavenly temple, and walk with them. This must imply an acquaintance and friendship with them ; that he should know them, love them, and be beloved by them; for " can two walk together except they are agreed?" So God promiseth to walk with Israel, as their friend. Whatever hap- piness angels enjoy, Joshua was to share it with them. And there may, perhaps, be an allusion to the galleries and piazzas about the temple, where the priests used to walk and converse together. And now, my brethren, this is a most delightful and instruc- tive idea of the heavenly world, which the text gives us, as walking among the angels. And give me leave a little to enlarge upon it. It is true concerning all that walk in God's ways and keep his charge, that they shall have places among the angels. Heaven is the stated abode of these glorious, wise, holy, and happy spirits, who are superior to men ; therefore they arc called " the angels of God in heaven." It was the design of God, by the dispensation of the gospel, as the apostle expresseth it, " to gather together in one all things in Christ, both which are in heaven an(l which are on earth," Eph. i. 10; to unite the holy angels and all true believers in one body, and establish a sacred, everlasting harmony and friendship between them. Nay, our Lord himself hath told us, that good men " shall be as the angels of God in heaven," Matt. xxii. 30, shall be with them and like them. And, in the revelation of St. John, the redeemed of the Lord and angels are represented as in one place, and joining in the same acts of praise and 4hunks"ivinjr. Therefore wo are said to be " come to an in- DIS. XVIII.] god's PRUMI8E TO JOSHUA. 149 numerable company of angels." Let us then consider what is the work and blessedness of angels, that we may enter into this grand idea of future glory. And we must take our notions of this from the word of God alone, for every thing else is chiefly conjecture. There our Lord tells us, " they behold the face of his heavenly Father;" are in a state of nearness to God and communion with him. They look upon him with infinite de- light as their Father and friend, and he beams glory and felicity upon them. They are described as his willing, waiting- servants, " hearkening to the voice of his word," and most cheerfully executing his pleasure. They are represented as standing before the throne and worshipping God. But they are sometimes sent abroad to perform the divine commands ; yea, sent down to this earth, " to minister to the heirs of sal- vation," Heb. i. 14. Consequently, they must be in a state of the highest honour and happiness. Nearness to God, the devout worship of him, obedience to him, and doing good to others, constitute the supreme felicity of a rational creature. And there is nothing in the temper of the angels, nothing in their circumstances, nothing that can happen to them, which should destroy, or for a moment interrupt, their sublime delight. Whether they are in heaven, or executing the divine commands in other parts of God's dominions, they have alioays a most pleasurable and satisfying sense of his gracious presence and favour. Now God intends that all his faithful servants on earth should at length dwell and walk with them. And let us reflect what an honour and happiness this will be. For con- sider what excellent beings they are in themselves ; and con- sider them as those who have been ministers of God to the w^orld, to the church, and to ourselves. (1.) Consider what excellent beings they are in themselves. And here I will not speak of the magnificence and splendour of their appearance, though that may afford their companions some pleasure; nor of the glory and grandeur of the places in which we are to walk with them ; but of their intellectual and moral qualities ; or, in plainer language, their great wisdom and goodness. They are much saperior to man in all spiritual excellencies, particularly in wisdom. To be " wise as an angel of God" is a proverbial expression for an uncommon degree of wisdom, 2 Sam. xiv. 20. Their capacities, which were originally great and noble, are undoubtedly much improved by long ex- perience and observation. The compass of their knowledge is vast, and they are well skilled in all the mysteries of creation, providence, and redemption. They are also beings of great condescension, affability, and benevolence, who will take de- light in communicating knowledge to mankind. They will instruct us without any distant or forbidding airs, allow us to usk questions for our information, and not charge us witlt 150 orton's practical works. ignorance, weakness, or impertinence. We may be free with them, without being overawed by their presence, or dis- couraged by their behaviour. It is Ukely that they have better methods of communicating knowledge to us than we have to one another ; can set important truths before us in a plain, dis- tinct, and convincing manner, and speak more directly to our hearts. Beside this, they are holy beings, and have a warm zeal for the honour of God and the good of men. So that the example of their piety, obedience, and love, will be most in- structive and alluring to us; and whatever be the subject of our converse with them, they will doubtless turn it into a religious channel, and lead and direct all our thoughts to God. We shall catch a sacred ardour from their lips, and emulate their excellencies. Now, my friends, how delightful must it be to converse with such glorious beings on terms of the most endearing friendship and familiarity ! One of the greatest pleasures of earth is to converse with wise and pious persons ; with those who have read much, both of books and men, especially if they have also travelled through the most remark- able parts of this earth ; with men who are communicative of the knowledge they have, and will take pleasure in entertaining and improving their fellow-mortals. How much more pleasant must it be to converse with the angels, those travellers and phi- losophers of heaven, whose knowledge is so extensive, and their tempers so amiable! Had Moses, David, or Paul lived till now, how delightful would an interview with one of them have been ! How often, when I have been puzzled with some obscure passages in their writings, and more puzzled with the different opinions of interpreters, would I have been glad to have had an explanation of it from themselves! But the angels, who are greater in knowledge, will afford yet clearer light and higher entertainment than prophets and apostles themselves. A person being asked by his friend to dine, and being told what was for dinner, made this wise reply : " I do not want a bill of fare; I want a bill of the company, that I may know what mental entertainment I shall have." God hath invited all his children to the marriage-supper of the Lamb, and he hath told them that they shall sit down, not only with Abraham, Isaac, and Jacob, and all the saints, but with the angels of God there. Further, let us (2.) Consider them as those who have been the ministers of God to this world, to the church, and ourselves ; and this will make walking with them in heaven more delightful. Were they only wise and holy beings, their converse would be agree- able. But it is probable that, among tlie ten thousand times ten thousand of them who minister before God, we shall be most intimately acquainted, and most frequently walk, with those who have been most connected with our earth, and are DIS. XVIII.] god's promise to JOSHUA. 151 best acquainted with the state of it. The angel, whom St. John would have worshipped, said, " Do it not ; for I am thy fellow-servant, and of thy brethren the prophets, and of them who keep the sayings of this book," Rev, xxii. 9. They are all our fellow-servants, as having one great and glorious Master. But those are particularly so, who have been sent forth to minister to the sons of men ; and the thought of walking and conversing with them is very endearing. Suppose yourselves in the company of those who appeared at giving the law ; carried Elijah into heaven ; bore Daniel company in the lions' den ; or those who stood by when the angel of the Lord spoke to Joshua the words of our text. Suppose yourselves. Christians, walking with those of them who ushered "in the birth of Christ, attended his resurrection, and ascended with him to heaven ; how pleasing would such an interview be ! Think of seeing others who have been the guardians of the British isles, fought our battles for us, and often, especially at the revolution, ruled the winds in our favour. With what delight should we look upon them, and hear their accounts of those wonderful appear- ances of providence ? Some of them, I doubt not, have been the guardians of that particular Christian church to which we belong, arid ministered to our fathers and companions now with God. With what pleasure shall we converse with them, who have done so many signal services for those from whom we are descended, and whose memory is so dear to us ! Among their shining hosts, we shall meet with those who have been our guardians, and often encamped about us ; and to converse with them must be peculiarly delightful. We shall learn from them- selves, when and how they defended us ; that at such a time they saved us from death ; in such a place bore us up in their arms and preserved all our bones ; sometimes gave our thoughts a sudden turn, when we were pursuing a bad scheme ; diverted our attention to something else, when we were entering into temptation ; allayed the storm of passion, Avhen it was leading us to expose ourselves, grieve our friends, and dishonour re- ligion ; in a word, how often they directed, preserved, supported, and comforted us. And though we are forbid to worship them, we shall, doubtless, make them the most grateful acknowledgments; and perhaps in some degree repay the obligations we are under. For, having been in mortal bodies, we may know some things which even they do not, or give them clearer ideas of what they are already acquainted with. The church in heaven will be so far like that on earth, that all the members of it have not the same office, and the greatest cannot say to the least, " I have no need of thee." But I must not allow myself to dwell longer on this delightful thought. It is then a considerable and glorious part of the happiness of good men hereafter, that they shall walk with the angels, those eminently wise, holy, and bene- 152 orton's pkactical wokks. volent beings ; and particularly with those of them who have been employed to minister to our world, to the Christian church to which we belong, and to ourselves. Let me now add some reflections from this subject. APPLICATION. 1 . Let us reflect, for our caution, on the counterpart of this, or the future state of those who forsake the ways of God. Our text implies, that if Joshua was not holy and faithful, he should have no place among the holy angels. Though the speculation we have been indulging is very pleasing, and I believe there are none who hear me so unuftected and stupid as not to wish this happiness may be theirs ; yet I must, with Joshua, " keep God's charge," and deal faithfully with your consciences ; informing you, upon the highest authority, that if you do not walk m God's ways, you have neither part nor lot in this matter. I am to assure you, in his name, that the wicked shall be " turned inta hell," and " all that forget God " shall have their portion with " the devil and his angels ;" that if you do not enter upon God's ways, or if you forsake them ; that if you walk in the way of sinners, go in the broad way in which the multitude run, the end will be destruction. Wicked ministers, parents, and masters of families, who have a charge committed to them by the Al- mighty, if they neglect it, and do not take such care of the souls entrusted to them, as God requires and their infinite value demands, they will go to their own place; a place far removed from the holy and happy angels ; a place of everlasting misery and torment. You that frequent bad company, who are willing- associates of rakes and sots, and spend many of your precious hours in gaming and mere amusement, you can have no place among the angels. They will shun your company, and you cannot relish theirs. Oh, think, sirs, I beseech you, what it is to have your abode among devils and damned spirits ; in what forms of horror they may appear to you, who love nothing but what is gay and entertaining ! What malicious cutting wit they may exercise upon you, who are proud, hasty, and cannot bear an aft'ront, a slight, or even an admonition! They will in- form you of the happiness you have lost ; lay open to you the arts by which they corrupted and ruined you ; and upbraid you for your folly, in being deluded to the loss of your souls. Think how will you like such society as this, that you may fly from the wrath to come, and never take one step more in the way that leadcth to destruction. I only add, 2. Let us be excited to the duties required in the text, hy the gracious promise contained in it. What God required of Joshua, he requires of every one of us, to " walk in his ways and to keep his charge." The ways of God are the ways of piety, integrity, purity, and charity. These we must enter upon by DIS. XVIII.] god's promise to JOSHUA. 153 repentance and f'aitli in our Lord Jesus Christ ; and do it with deliberation, solemnity, and earnest prayer for divine guidance. In these ways we are to walk, circumspectly and steadily, with- out ever turning aside from them ; esteeming all God's precepts concerning all things to be right, and hating every false way. There are particular ordinances which we are to keep, as the religious observance of the sabbath, attending public worship, and the Lord's supper. And it is to be our care to walk in all God's commandments and ordinances blameless. We are not to be governed by inclination and fashion, but by the will of God. Further, we are to be " companions of them that fear God," and talk of his precepts, to esteem " the saints the ex- cellent of the earth," and have fellowship with them and delight in them ; else we can never be companions with God's holy ones in heaven. However difficult and rough the path may be, let us still walk "in it; endeavouring to do God's will on earth, as it is done by angels in heaven. They will then rejoice over us. They will strengthen and support us, and at length convey us to their happy abodes. We long for interviews with our dear relations and friends on earth ; and should not our hearts desire an interview with our friends in heaven ? and with the holy angels, whom we may number among the best of them 1 " Angels from friendship gather half their joys." The connexions of grace will be stronger than those of nature, and, to holy beings, infinitely more endearing. It is pleasant to take a walk and converse with our friends in some agreeable spot upon earth ; but soon shall we walk among the angels in the heavenly para- dise; and be formed, by our common Head and Lord, to services and enjoyments like theirs. There, no storins, nor heat, nor cold, will incommode our walk; no night interrupt it; no envy, contention, difference, coldness, or distress will destroy our friendship with them, or lessen the pleasure of it. " The Angel of the Lord," the adorable Jesus, will join the company, and improve the converse. The ever-glorious and blessed God him- self, will, according to his promise, " dwell with us, be with us, and be our God," Rev. xxi. 3. And the nations of them that are saved shall walk in the light of the Lord. Let the hope of this animate us to keep the way of the Lord, and every charge he giveth us. And let us be often, as it were, taking a walk among the angels now, by faith and meditation on future glory. Eiideavour to live as like angels now as possible, by a holy superiority to the unnecessary concerns of the body, and leading- lives of devotion, purity, and benevolence. Then shall we know something of their blessedness here below, and have some de- lightful foretastes of the glory to be revealed. Oh happy day ! when we shall be set free from the cares, temptations, and sorrows of mortality ; be united to nobler orders of beings, and be for ever happy in their company, friendship, and love. I 154 orton's practical works. cannot conclude without reminding you of, and entreating you to reflect on, the death of" Christ, as that great event by which we are raised to such a hope. And do you follow the apostle's example, and connect in your thoughts what he hath so closely connected ; " Ye are come to an innumerable company of angels, and to the spirits of just men made perfect ; and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel," Heb. xii. 24. DISCOURSE XIX. god's expostulation with jehoiakim for degenerating FROM HIS father's PIETY. Jeremiah xxii. 15, 16. Shalt thou reign, because thou closest thyself in cedar ? Did not thy father eat and drink, and do judgment and justice, and then it was well with him ? He judged the cause of the poor and needy; then it was well with him: was not this to know me? saith the Lord. It is well known, that important truths and precepts engage more attention, and come with greater force upon the mind, when they are illustrated by suitable examples, than when they are barely proposed to our regard. In this view the historical part of the bible is extremely useful. Therein God hath thought proper to transmit to all generations both good and bad ex- amples ; the former as lights to direct us ; the latter as warnings, which we should carefully attend to, amidst the hazardous scenes through which we are passing. The passage of which our text is a part is an instance of the latter kind. It is the character of a young prince, Jehoiakim, the son of a very pious and excellent father, even king Josiah ; whose heart was tender, and who was zealous for the worship and honour of the Lord Jehovah. But his son degenerated, and God sent him an awful message by the prophet Jeremiah in our text and context. A woe is denounced against him for his pride, in building himself a fine house, when the nation was in great distress, and for the injustice and oppression with which he built it (v. 13, 14). " Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong ; that useth his neighbour's service with- out wages, and giveth him not for his work ; that saith, I will build me a wide house, and large chambers, and cutteth him out windows ; and it is ceiled with cedar and painted with ver- milion." Then in the text God expostulates with him for his wickedness; and it is represented as highly aggravated and quite inexcusable, because he had seen a bright example of piety and righteousness in his father. He had also seen with Dis. XIX.] god's expostulation with jehoiakim. 155 how much prosperity, comfort, and honour his virtues had been attended. " Shalt thou reign, because thou closest thyself in cedar ? Did not thy father eat and drink, and do judgment and justice, and then it was well with him ? He judged the cause of the poor and needy, then it was well with him : was not this to know me ? saith the Lord." The words, taken in connnexion with the context, will suggest some useful remarks, which I would particularly recommend to the regards of the young ; especially those who have the honour to descend from religious parents. And they are these : I. God remembereth the piety and usefulness of our ancestors, and observeth how far we resemble them. II. Young people often forsake the rehgion of their fathers, through pride, and love of elegance and show. III. It is a great disgrace and reproach to young persons to forsake the good ways of their parents. IV. The way of religion is the way of wisdom, honour, and happiness. Let us observe, I. God rememhereth the piety and usefulness of our ancestors, and observeth how far we resemble them. Thus in the text God appeals to Jehoiakim, " Did not thy father do judgment and justice, — ^judge the cause of the poor and needy?" Plainly intimating that his son neglected those duties. And he afterwards adds, " Thine eyes and thine heart are not but for thy covetousness, and for oppression, and for violence, to do it" (v. 17). The infinite eternal mind cannot possibly forget any thing. All things past, as well as present, are naked and open before his eyes. He remembers all the way in which our fathers walked ; the secret piety of their hearts ; the evidences of it in their lives, and all the service they did for God and their generation. He remembered how piously and uprightly Josiah walked, and mentions it to his honour. God hath a kind re- membrance of his faithful servants, when they are departed out of this world; and is "not unrighteous to forget any work, and labour of love," which they have performed. It is very pleasing and instructive to observe, with how much respect God mentions those who had been upright before him. Many traces of this are to be found in the sacred writings, and the instance in our text is one of the most remarkable. This shows us that " the righteous Lord loveth righteousness ;" that he holdeth good men in high esteem, and treats them as his favourites. This is a great encouragement to be religious : as thereby we shall enjoy the favour of God while we live, and have our me- mory precious in his sight, when we are removed out of this world and are perhaps forgotten by survivors. This also should be a motive to us all, particularly to the children of pious parents, to reverence the memory of the saints, especially of our 156 orton's practical works. holy ancestors, and give them their just honour. We should think and speak of them with veneration ; mention their imper- fections (if it be needful to do it) with candour and tenderness, and make use of these as cautions to ourselves. Justice to them, and a regard to our own credit and happiness, require that we recall their virtues to mind, and speak of them to their praise ; that, feeling the attraction of their good examples, we may be transformed into their likeness. Let it be further ob- served under this head, that God takes notice how far we re- semble them. Thus he chargeth it upon Jehoiakim, that he had not trod in his father's steps. God can and will make a just estimate, what our religious advantages are, compared with theirs, and what improvement we make of these advantages. He observeth every instance of declension from that which is good, and the principles from which our departures from God and religion flow. He taketh notice whether our hearts be right with God, as our fathers' were ; whether, as was the case with Timothy, " the unfeigned faith that dwelt in them, dwell in us also ;" or whether we swerve from their pious conduct and examples ; and the same must be said of us, as of Solomon : " He went not fully after the Lord, as did David his father; and his heart was not perfect with the Lord his God, as was the heart of David his father," 1 Kings xi. 4, 6. Let God's unerring knowledge of the true character of our pious ancestors, and our own true characters, be considered by us as an incentive to the utmost caution and watchfulness that we do not cut oflP the entail of religion, lose the truest hereditary honours, and expose ourselves to the displeasure and contempt of the most High, Let us observe, IL Young persons often forsake the religion of their fathers, through pride, and love of elegance, pomp, and show. This was the case of Jehoiakim. He must have a fine house, a stately palace, elegantly painted, curiously wainscoted ; so that he was, as the text expresseth it, " closed in cedar." It seems very probable, from the expostulation in the text, con- cerning his father Josiali, that (as Mr. Henry conjectures) " this vain young prince had spoken scornfully of his father, for con- tenting himself with a mean, inconvenient dwelling, below the grandeur of a sovereign prince ; and ridiculetl him as one that had a dull fancy, a low spirit, and could not find in his heart to lay out his money." He was determined that that should not serve him which "served his father. But this language and con- duct were founded in pride, which led him, not only to neglect liis duty as a king, but to be unjust, tyrannical, and oppressive. No doubt it is lawful for persons of rank and fortune to build themselves houses and to adorn and beautify them ; provided it be suitable to their circumstances, and no injury to justice ov Dis. XIX.] god's expostulation with jehoiakim. 157 chanty. But it was pride, that led Jehoiakim to covet so much splendour, and practise so much injustice. This is a sin that easily besets the young, and often leads them to forsake the ways and the God of their fathers. Therefore a caution against it may be necessary and salutary. Young persons often 1;hink that their fathers had a low, vulgar taste. They are not content with such houses, furniture, and dress, as their ancestors were. They must have more servants, finer clothes, richer furniture, more elegant entertainments, and a larger acquaintance. This is often the case with young tradesmen" They set out beyond their rank and circumstances, and begin where their wiser fathers ended. And this their pride and vanity leads them to forsake the religious profession and tjie religious practices of their fathers. It often leads them to forsake the religious pro- fession of their fathers. Thus Jehoiakim, it is probable, turned idolater. He forsook the God of Israel, and persecuted his faith- ful prophets. Hence so many among us forsake the principles and profession of their ancestors ; because the favour and pre- ferments of the world and pubhc fashion are not on that side. If there be wealth and grandeur in any alliance proposed for themselves or their children, religion is often put out of the question ; and present views have a greater influence upon them, than a regard to their profession, or their own or their children's souls. Because their fathers might be stiff and bigoted, they run into the other extreme, and "show great indifference to any principles, or any profession ; if so be their grandeur may be supported and increased, and their vanity gratified. But this is not the worst of the case. Pride and love of pomp and elegance lead many to forsake the religious practices of their fathers, and to part with the life and power of godliness. These lead them into luxury and extravagance, and take up so much of their time, that they have no leisure to attend to the concerns of religion with that seriousness and diligence which their im- portance demands. These also consume their substance, that they cannot " do justice and judgment," as their fathers did. rhey live beyond their income; contract debts which they cannot pay; or delay payment beyond what justice and honour require. Or, with Jehoiakim, they " use their neighbours' service without wages, and give them "not for their work" (v. 13). Their luxury necessarily prevents their being charitable ; so that they cannot "judge the cause of the poor and needy," enter into their cases, and afford them relief, as their fathers did. Iheir desire of living genteelly, and doing what they call hand- some things, and exceeding others, hinders the exerci* of bene- volent dispositions. Their luxury multiplies their wants, so that theirs are more numerous than those of their fathers ; and there- tore they cannot spare for good works, as thev did. This pride and love of show engage their spirits also ; "so that they have 158 orton's practical works, little inclination to religious exercises, and are quite indisposed for meditation and serious thoughts. By these dispositions they are led to court a large acquaintance. The consequence of this is, their expenses are increased ; their precious time wasted ; their trade, their shops, and their own houses neglected ; their closets unfrequented; and the house of God often forsaken. By pride and love of elegancies many are led to be very fond of the acquaintance of persons of high rank, or what is called polite company; and out of complaisance, they take care never to carry their religion into such company, but suit themselves to their taste. Tlius they do what they inwardly disapprove, and omit those duties which their consciences tell them they ought to discharge. Through fear of displeasing their acquaintance, or having their politeness and good manners called in question, they will neglect religious services, make free with the Lord's day, and treat the God of heaven with the greatest ill manners. Further, this introduceth the practice of gaming, which makes terrible inroads upon charity and justice, consumes much time, which should be employed better, gives the mind a bad turn, and strengthens that " love of money, which is the root of all evil." Thus they are led into practices and compliances which their fathers would have abhorred. The power of religion is lessened ; the means of it neglected ; and fear of sin, and ten- derness of conscience, are in a great measure lost. Thus the degenerate son in the text went from bad to worse; so that he oppressed Jeremiah, one faithful prophet, and put another to death, because he had reproved him, even Urijah, Jer. xxvi. 21, &c. He was guilty of " oppression and violence," and " shed innocent blood ;" and " his eyes and his heart" were set upon such abominable practices ; as we are told in the verse following the text. He is also described by the prophet Ezekiel, as " a young lion, who learned to catch the prey and devoured men," who, as a great oppressor, " laid waste the cities and made the land desolate," Ezek. xix. 6, 7. Let me therefore caution all, and especially young persons, against that pride, and love of pomp and elegance, which are attended with such pernicious consequences. Set out in life, my young friends, with moderate desires, wishes, and expectations. Be content with your rank and station. Endeavour to cultiv&te and strengthen religious principles and dispositions. Never compliment any at the ex- pense of truth and conscience. Thus you will be able " to do justice and mercy," and will retain that stedfastness in religion which is true politeness, and improve in that humility which is the brigli#st ornament. As a motive to this, I add, as another observation from the text, in. It is a great duhonoiir and reproach to any to forsake the good tcays of their fathers. Dis, XIX.] god's expostulation with jehoiakim. 159 This is plainly suggested by the manner in which God here expostulates with Jehoiakim. He tells him, in effect, that he knew what his father Josiah's temper and practice were. Indeed he could not but know this, for he was above twenty years of age when his father died. And God intimates to him, that his forsaking his father's steps was very dishonourable, quite in- excusable, and an aggravation of his wickedness. It is gene- rally reckoned dishonourable, and indeed it is so, for children to forsake the religious profession of their fathers ; unless, upon serious and impartial examination, they find that it hath been wrong, contrary to scripture, and not so well adapted to Christian edification. But to throw up their religious practices is un- doubtedly dishonourable, and entails lasting infamy upon them, in the judgment of God and all good men. Many young persons, through pride and thoughtlessness, cast off their fathers' real excellencies with their old fashions and manner of living, and forsake the God of their fathers. No doubt Josiah, who was zealous for the God and for the reformation of Israel, would take good care of the education of his own children ; and that this young prince did not improve it was his reproach. Those who have taught the good ways of God, and been trained up in his fear and service, get a lasting dishonour by forsaking them. The good instructions they have received from their parents, and the good examples they have seen in them, aggravate their guilt and shame. Having fully known their manner of life, their devotion, purity, temperance, patience, charity, and love to God's house and ordinances, they must act a very mean and scandalous part, if they neglect these virtues, and show them- selves blind to the lustre of such good examples. How justly may such be expostulated with, as Jehoiakim was in the text ? Did thy father, young man, do justice and judgment, and assist the poor and needy? Was he sober, diligent, grave, and devout? And will it be to thy credit to be giddy, dishonest, idle, extrava- gant, and an associate with rakes and sots ? Did thy mother, young woman, fill up her place honourably? Was she active, prudent, serious, and good tempered? Did she sanctify God's sabbath, and labour to keep thee from pride and levity, and dangerous acquaintance ? And wilt thou forget all this, and run into every fashionable folly ? Will this be for thy reputation and comfort? Let young persons consider the usefulness and honour for which their parents were eminent. God remembers this, and they should not forget it. Did not they do good in their places, and was it not "well with them ?" Were they not esteemed and beloved ? Do they not yet live creditably ; or if they are dead, did they not die comfortably, and leave an honourable remembrance behind them ? Were they not much lamented by their relations " saying, Ah my brother ! or. Ah my sister !" and by their neighbours and ncfjuaintance, " saying, 160 orton's practical works. Ah lord ! or, Ah his glory !" (v. 18,) which the prophet foretells should not be the case of this young apostate. And wilt thou lose that character which they sujiported, and forfeit the credit and honour which they enjoyed? Let it be farther considered, for what it is, that so many forsake the good ways of their fathers ; and see whether the exchange will be to their honour. Ts it not for the love of money, the love of pleasure, or the acquaintance and esteem of persons who have few or no good qualities, persons whom their wiser fathers would have de- spised, and would have scorned to have been known for their acquaintance ? And will this be to your honour in the esteem of God ? Will this afford you comfort in the latter end, or secure veneration for your memory after your death ? You must know and acknowledge, if conscience be allowed to speak, that it will not. But there is a more weighty thought than this, yet to be urged ; and that is, if you act thus, you will forfeit the favour of God. There are] terrible threatenings, in the context and other places of this prophecy, against this wicked Jehoiakim. All his wealth, pomp, and power could not shield him from the judgments of God. A few years after this prophecy, the king of Babylon seized him, and bound him in fetters to carry him to Babylon ; but, being released upon his promise of allegiance, he afterwards rebelled, was slain in a sally out of Jerusalem, and was " buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem" (v. 19), and had no child " to sit upon the throne of David," 2 Chron. xxxvi. 6; Jer. xxxvi. 30. If you forsake the religion of your pious ancestors, it will be to your shame. Your consciences will reproach you with their wise choice and regular conduct, as well as with your own ingratitude, baseness, and folly. And your guilt and condemna- tion will be increased, by the many uncommon and glorious advantages which you have enjoyed. A very judicious and pious divine, who had long made careful observations upon mankind, declared that he had scarce known a single instance of the degenerate child of a very holy man, but some signal mark of the divine displeasure was fixed upon him in this world ; so that all wise observers might see it and say, " This is an apostate." In order that you may escape such a series of dreadful evils, let me call upon you to " know the God of your fathers, and to serve him with upright hearts and willing minds;" to consider what was just, pin-e, amiable, lovely, and of good report in them ; to think of these things, and practise them : for " if thou seek God, he will be found of thee ; but if thou forsake him, he will cast thee off for ever." To excite you to this pious care, to excite you all to be religious, let me entreat your further attention to the last observation from the text, which is this, Dis. XIX.] god's expostulation with jehoiakim. 161 IV. The way of religion is the icay of loiadom, honour, and happiness. This thought is evidently suggested in the text, by the en- comiums which the great God, the unerring judge of worth and excellency, passeth upon good Josiah. 1. The way of religion is the way of wisdom. Jehoiakim thought himself very wise, and very secure and happy, because he had built him a fine strong house. But God tells him that he was deceiving himself. Thy father was a good man and a good king : and " was not this to know me ? saith the Lord," He showed that he had a right knowledge of God, of his per- fections and providence, because he was religious. And indeed none are truly wise, but who are truly good. "The fear of the Lord," saith David, " is the beginning of wisdom ; a good un- derstanding have all they that do his commandments," Ps. cxi. 1 0. With this the ISew testament agreeth. " Hereby we know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him," 1 John ii. 3, 4. Many think them- selves wiser than their good fathers ; and perhaps they may have juster notions of religion, and be more free from superstition and enthusiasm. Yet, " while they profess to know God," they niay " in works deny him," and " love the praise of man more than the praise of God." And thus they prove that they are not so wise as their fathers. For right knowledge consists in being religious, and faithfully performing the duties of our several stations. " Is not this to know me ? saith the Lord." 2. The way of religion is also the way of honour. This I have hinted at, under the former observation, concerning the re- proach of forsaking this way. Josiah was universally esteemed while living, and much lamented when dead. The prophet Jeremiah lamented for him. All Judah and Jerusalem mourned for him, and " made them an ordinance in Israel," that his re- membrance should be kept up by some annual form of lamenta- tion, 2 Chron. xxxv. 25. Luxury and extravagance, splendour and show, are not the way to be truly honourable. Many admire and compliment persons who are remarkable for these, while yet they inwardly despise them. The just, the generous, the triendly man, he who is strictly rebgious, and soberly singular, and who studies to do good to others, though he hath a mean house, and dresseth and liveth plain, this man will be held in reputation. One who lived in as grand a house and as much splendour as any man ever did, and was withal wiser than any man hath told us, and let us attend to his remark, " Forget not the law, but keep the commandment ; and let mercy and truth never forsake thee. So shalt thou find favour and good un- derstanding m the sight of God and man," Prov. iii. 3, 4. Once more, VOL. I. -- M 162 orton's practical works. 3. The way of religion is the way of happiness. It is the way to enjoy prosperity, and to have comfort in it. It is the way to enjoy prosperity. " Did not thy father do judgment and justice, and then it was well with him?" He repeats it again as a weighty thought, a powerful motive ; *' Then it was well with him." This young prince thought himself safe and happy, because he had a stately and strong house. But, saith God, "Shalt thou reign, because thou closest thyself in cedar?" Will thy fine house be a castle to protect thee ? No ; thy father had a firmer foundation, a surer defence, even his piety and righteousness. God blessed him with prosperity. " It was well with him," and with his subjects. And his violent death, though it might appear at first a mark of God's displeasure, was intended as a token of his favour ; for " he was taken away from the evil to come." Religion hath a favourable aspect on worldly prosperity. Piety, dihgence, temperance, chastity, and moderation, have a good influence on the body, the mind, and the estate. By cultivating these graces we shall en- joy comfort in what we possess. " Did not thy father eat and drink?" Had he not a sufficiency for himself; yea enough to be hospitable and charitable with ? or, (as that expression rather signifies) had he not comfort in the enjoyments of life ? Did he not live cheerfully, without distracting cares, and disquieting fears ? And will not this be our case, brethren, if we are truly religious ? Shall we not thus have much satisfaction in our en- joyments ? Whatever our substance is, it will be a pleasure to us to think that it hath been honestly gained, that it hath not been penuriously hoarded, nor extravagantly squandered, nor abused to sensual purposes, but that we have been charitable, sober, and thankful. Thus we shall secure the blessing of God upon what we have, and enjoy good in our labours and posses- sions. And it will aftbrd us great comfort in the recollection, that we have " done justice, and loved mercy, and walked humbly " and thankfully with our God. Upon the whole, the way to be happy is to be good. Thus we shall shine in substantial honours, and enjoy rational and divine pleasures. While we do well, it will certainly be well with us. If our views extended no further than the present life, it is our wisdom and interest to be stedfastly religious. But when we consider ourselves as in a state of trial for another world, and that our future state will be either happy or miserable for ever, according to our present be- haviour, it must be the greatest folly and madness to neglect religion, to sacrifice it to any thing else, or not to make it the main business of our lives. " What man, therefore, is he that desireth life and would see good days," that would be truly wise, eminently honourable, and eternally blessed ? " let him depart from evil, and do good;" for "godliness hath the promise of the life that now is, and of that which is to come." 163 DISCOURSE XX. THE inconvenience; and danger of persons being long OR FREQUENTLY ABSENT FROM HOME. PrOV. XXVII, 8. As a bird that wandereth from her nest, so is a vian that wandereth from his place. It is an observation of an ancient Jewish writer, in the Apocry- pha, and it is confirmed and sealed by the ruin of thousands, that " he that despiseth small things, shall fall by little and little," Ecclus. xix. 1. This important remark is applicable to the affairs both of this world and of another. There are multitudes ruined for this world, by not calculating the amount of small expenses, and by throwing away small parcels of time. There are multitudes ruined for another world, by allowing themselves some indulgences, which prudence should restrain ; and by neglecting a religious care of themselves and their families, in some instances which appear to them of little moment. Whereas nothing that affects our religious interests can, properly speaking, be called little. Every thing that can influence the present temper and future state of the soul, is weighty and important. Some things are indeed necessary to the very being of religion ; others are ornamental to it, and perhaps necessary to promote our progress in it, and give it credit and esteem in the world ; and to despise these is the way to lose all that we have gained, to contract bad habits, and by degrees to become loose and abandoned. I would now apply these general remarks concerning the danger of despising small things, to one particular instance ; namely, that of persons neglecting their proper business and wandering from home. This is the evil which Solomon points at in the text ; where he observeth, "As a bird that wandereth from her nest, so is a man that wandereth from his place." This remark and sentiment may appear indeed to some of no great moment, and scarcely worthy of their serious regard. Yet I hope the authority of the wisest of men will concur with what shall be said for the illustration of it, to convince them to the contrary. Some in- terpret the words as a caution against quitting a station in which persons are fixed ; leaving any country where they are settled ; any trade or office in which they are employed : leaving these rashly, and without attending to their conveniences as well as their inconveniences. As this frequently ariseth from an un- settled, discontented spirit, such persons seldom mend their con- dition ; but in every place and occupation will be likely to meet with the same difficulties or greater, and be exposed to many new inconveniences, which they did not expect. It is indeed a M 2 164 orton's practical works. maxim of great prudence not hastily to quit that place or station in which providence hath fixed us. The apostle Paul warns against this, when he saith, " Let every man abide in the same calling wherein he was called," 1 Cor. vii. 20, " abide with God," as he afterwards expresseth it, or continue to act faithfully in it, as in the presence of God. But there seems no reason for con- fining Solomon's remark to this instance of prudence and duty. I apprehend that he cautious against a rambling disposition in general ; and it is justly applicable to the case of those who, though they do not quit the country or station in which they are fixed, yet are frequently absent from their proper place, and do not pay a becoming attention to the duties of their stations and callings. And this interpretation best suits the comparison in the former part of the text. The words will therefore afford us this useful observation. That it is very inconvenient and dangerous for a person to be long, or often, absent from home. " A bird that wandereth from her nest" leaves her eggs un- hatched, or starves her young ones, or exposeth them to be destroyed by many creatures, whom she hath strength to resist, and from whom, had she been near, she might have fled to defend them, Isa. xxxi. 5. She hath no opportunity of ex- ercising that astonishing art and sagacity, which many birds have, to deceive those who approach their nests, as they suppose, with an intention to plunder and destroy them ; and lead them to believe that they are in some other place. Besides this injury to her nest, she herself is exposed to birds of prey, and the arts of the fowler, which she might have escaped, had she stayed on or near her nest, or quickly returned to it. A lively emblem of that danger into which men run, when they are needlessly absent from home ! Every person hath a proper place or station in life, and some business to do, which re- quireth his attention and diligence. Every person hath also some connexions with others ; from whence arise certain duties, which ought to be discharged. There are various employments in life which frequently call those who are engaged in them from home ; and they are in the way of their duty, while thus absent from their families and stations. It is also ne- cessary sometimes, by way of relaxation and amusement, to change our place and company ; for man was formed for society, and not to live recluse, and without converse with others. To confine his converse to one or two relations or intimate friends, is restrainins; his benevolence and pleasure within narrow bounds, and withholding those services which he might be doing to multitudes. Such a conduct would be dishonourable to religion, and injurious to his own character; as it would be judged to proceed from pride or ill-nature, or a want oi benevolence and humanity. But the contrary seems to be DIS. XX.] ABSENCE FR03I HOME INCONVENIENT. 165 the extreme of the present day ; and therefore I would caution you against it. I would address the caution especially to masters and mistresses of families, and to those who have any particular occupations in life ; that they do not wander from their place ; or, in other words, that they be not long and often absent from home. The evil consequences of which are these : they who wander from home lose many of the comforts of relative life ; their domestic affairs suffer ; a great deal of precious time is lost ; they are exposed to many temptations ; and it is especially a great hindrance to family religion. 1. They who wander from home lose many relative comforts. Real love should be the foundation of every relation into which we enter by choice; and it should be found in every natural re- lation. As there can be no rational pleasure in any relation of life without love, constant care should be taken to cherish, strengthen, and increase it. Now nothing will be so likely to do this as frequent converse, and a constant series of kind offices mutually exchanged. These cement friendship and give relations a higher esteem and affection for each other, especially as they tend to their common advantage. Where persons unnecessarily wander abroad, and seem to think any place more agreeable than home, their relations there can scarcely help suspecting, that they want that affection to them, which is desirable, and which they probably deserve. The natural consequence of such a suspicion is, that their own affection cools and decays. Hence proceed shyness and disgust. Whereas the enjoyment of each other's company, and thereby discerning the excellency of some qualities and dispositions which appear in proportion to inti- macy, will increase respect and delight. Again, persons who are much at home are free from seeing and hearing certain oc- currences that may give them uneasiness ; this they sometimes bring home with them, and spread it through the whole family, and so embitter the comfort of it. A heathen philosopher ob- serves, that " wanderers about have many acquaintance, but few friends ."* Thus, as a means to render life comfortable, amidst the various vanities that attend it, Solomon gives this advice : " Eat thy bread with joy, drink thy wine with a merry heart ; and live joyfully with the wife whom thou lovest," Eccl. ix. 9, and endeavour that nothing may interrupt the cheerfulness. 2. The domestic affairs of wanderers greatly suffer. David describes it as part of the character of a good man, that " he guideth his affairs with discretion," Ps. cxii. 5. He reflects beforehand what will be the consequence of his schemes and actions. Solomon often exhorts men to be diligent in their busi- ness, to rise early, to apply closely to their proper work. He exhorts the husbandman, for instance, to " be diligent to know *" Seneca. \t)6 orton's practical works. the state of his flocks, and to k^ok well to his herds," Prov. xxvi. 23. When persons are absent from home, their work often stands still, or goes on very indifferently. If a tradesman ac- customs himself to leave his shop or counting-house, to frequent ale-houses, or even keep what may be called good company ; if he is ready to go out with every idle person that calls on him ; to join every party of pleasure; to pursue some unprofitable amusement ; he is in the likely way to come to poverty. If he is no where to be found, when customers want him, or is gone abroad when he should be at his post, they will think themselves neglected, have a very ill opinion of his prudence and attention, and decline having any dealings with him. While the master is absent, the servants are often idle, or nod over their work. They have opportunities to steal and defraud, or spend their master's time with company as slothful and dissolute as themselves. Whereas, if masters would be more at home, and would work themselves, when their business will permit it, or overlook what is going on, it would have a happy influence both on the skill and the diligence of their apprentices ; and indeed this is but justice to those whom they have engaged to teach their trade. Many inconveniences arise, when mistresses of families are fond of visiting and wandering about ; particularly when they leave their families in an evening and stay out late at night ; but more especially when they fall into the pernicious practice of fre- quenting the play-house and public assemblies. Thus waste and confusion enter into their houses, and they lay before their servants temptations to be idle and extravagant. It is part of the character of the virtuous woman, that " she provideth meat for her family ; that she looketh well to the ways of her house- hold, and eateth not the bread of idleness," Prov. xxxi. 15. 27. A caution upon this head is especially proper for young trades- men and housekeepers. Peculiar diligence in their affairs, fru- gality in their expenses, and solicitude to oblige others, are necessary for them, if they would thrive in the world, and live honourably and comfortably. Let me add, under this head, that it is particularly inconvenient for the master and mistress of a family to be abroad together for any long time ; and there ought to be peculiar care, that one should attend to domestic concerns while the other is necessarily absent on account of business or health. Solomon represents it as the character of a bad wife, that " her feet abide not in her house. Now she is without, now in the streets ;" though " the good man was not at home, but gone a long journey," Prov. vii. 11, 12. On the contrary, he observeth concerning the virtuous woman, that " the heart of her husband safely trusteth in her, while he is absent from home, and he shall have no need of spoil " to enrich himself, Prov. xxxi. 11. 3. A great deal of precious time is lost by wandering front DIS. XX.] ABSENCE FROM HOME INCONVENIENT. 167 home. There are very few who are sufficiently sensible of the value of time, and of the strict account which will at last be demanded, how it hath been employed. There are many who are obliged to go abroad upon their lawful business, yet they stay much longer than is needful. They trifle at every place where they come, and must chat with every person who hath as little prudence as themselves. There are many who need fre- quent relaxations for their health, but think that an excuse for taking more than they need ; till the fatigue injures them more than the relaxation profits them. Thus a trifling, indolent habit is contracted. If persons' necessary business doth not require constant application, they have important works of other kinds to apply themselves to; as reading, meditating, praying ; visiting the sick, helping their neighbours, and the like. No one who is truly wise and thoughtful will find time hang heavy on his hands, or want sauntering and amusement to kill it. Yet how many hours are spent by heads of families and persons in busi- ness, of which they can give no good account ! Had these hours been faithfully redeemed, it would have tended to the increase of their substance, or the improvement of their minds, or the com- fort of their families, or the advantage of the public. It is sel- dom that persons can find useful employment any where but at home, and when engaged in their proper business. 4. Wanderers are exposed to many temptations which ought to be avoided. The apostle Paul observes concerning the young women, and I hope they will attend to his remark, that they are in danger of " learning to be idle, wandering about from house to house;" and the consequence of that love of visiting and wandering is, that " they become tatlers also and busy-bodies, speaking things which they ought not," 1 Tim. v. 13. When persons wander from home they become a prey to Satan ; they are often seduced by vile and worthless men, and led to drink to excess or to game. Those who are very fond of company and visiting, for want of heads or hearts for better conversation, rake into the character of their neighbours, be- come slanderers and false accusers, and speak evil of others. Hence tea-table scandal is become a proverb, and thousands of characters are daily sacrificed upon that altar. By frequent wandering about, persons contract a disinclination to labour; they have no heart to their work, and they are weary with a few minutes' application. They also do injury to others, by drawing off their diligent neighbours from their business, or furnishing inferiors with an excuse for indolence and wander- ing. " When persons are fond of cultivating a large acquaint- ance, are taken up in collecting and retailing news, rambling from place to place, from company to company, pleased to be any where rather than at home, employed about any thing rather than their own business, and to converse with any per- 168 * orton's practical works. sons rather than themselves, it hath a very ill aspect on their temporal affairs; but it is next to impossible they should im- prove in the knowledge of God and their own hearts, or that the other world should gain upon their affections, when their time is almost all devoted to the pleasures and avocations of this."* Once more, 5. Wandering from home is a great hindrance to family religion. Every house ought to be a church, in which religious instruction should be given to the family, and religious worship paid to God every morning and evening. Every Christian family should be a nursery for heaven. But how can this be the case, where the members of it, especially the heads, wander about, spend their evenings from home, and tarry at their visits or diversions till almost midnight, or past it ? The con- sequence of this is, that family duty is entirely neglected, or hurried over in a cold, formal, sleepy manner. It is also short- ened, and reading the scriptures and singing the praises of God are quite omitted. In consequence of heads of families lying long in bed, which is much the same as being abroad, the ser- vants are obliged to be in the shop or abroad at their work, and the children at school, before family duty is performed ; or if they keep late hours, the young branches of their families are in bed before the season of worship, or, which is worse, asleep at it. Further, in families where religious worship is daily used, there are, I fear, few mistresses who will perform that service when their husbands are abroad, though it is evidently their duty; which is another reason why the caution in the text should be attended to by masters of families. Another reason of this kind is, men in business, mechanics, and labourers, sel- dom have leisure, except in an evening, to hear their children read, and to converse w'ith them upon useful subjects, in order to improve their understandings and their tempers. This ought to be part of their daily employment; therefore they should very seldom spend their evenings abroad. Needless absence from home, and a neglect of having fixed hours for family w^or- ship, as there are for meals, throw all into confusion. " Good orders in a household, and regular hours for all the duties and engagements of life, give beauty and ornament to life itself. Such a family appears like a Bethel, a house of God, and the Lord himself delights to dwell in it."t These are the chief inconveniences and bad consequences of persons being long and often absent from home. They lose many relative com- fwts ; their domestic affairs greatly suffer ; much precious time is lost ; they are exposed to many temptations which ought to have been avoided ; and it is a great hindrance to family relisrion. Let me add some inferences and advices p rounded upon this subject. * Grove. + U'alls. bis. XX.] ABSENCE FROM HOME INCONVENIENT. 169 APPLICATION. 1. Let us all apply these thoughts to ourselves, and inquire how far we are concerned in this admonition, I know that the cir- cumstances or occupations of many call them frequently abroad ; but I would entreat such carefully and uprightly to inquire, as in the sight of God, whether they are not oftener and longer from their families than need requires ? Whether it be their care, when necessarily called abroad, to return home as soon as possible ? Whether, for instance, some who are obliged fi'equently to attend fairs and markets, return to their houses so soon as they ought? Whether they are not too in- quisitive about news and trifles, and often tempted to sit drink- ing in company, sometimes I fear to excess, when they should be at their proper work ? Whether some who are obliged to attend meetings about trade or other important concerns, or to call upon their neighbours in the way of business, do not stay longer than the business requireth, and so waste their own time and that of others, and expose themselves to many temptations ? Let the female part of my hearers inquire whether those visits, which custom hath rendered necessary to civility and good neighbourhood, are not too frequent, too long, and too late? And whether they do not often see this by finding, not only mismanagement at home, but their own spirits less fit for medi- tation and devotion, or perhaps utterly unfit for them ? These are not small evils, brethren, whatever you may apprehend; and they will " increase unto more ungodliness ;" and, by degrees, you will become triflers for this world and another. I exhort you all, therefore, to be upon your guard against such irregularities. I must add another important caution under this head. It is much to be feared that frequent meetings on week days, for hearing occasional sermons, for prayer, con- ference, and other exercises of the religious kind, are little better than solemn trifling. And I have known some to whom those words might justly be applied, " Ye are idle, ye are idle ; therefore ye say. Let us go and sacrifice to our God," Exod. v. 17. Thus many are called oft' from their proper business; and those who are most zealous for these exercises do, and must, shamefully neglect the duties of their families and callings, and, therefore, cannot please the God of order. While others, who, from conscience towards God, seldom attend them, but sanctify the sabbath, daily and regularly perform family worship, social duties, and the business of their proper stations, are approved in his sight, and even by judicious and serious Christians, and do much more honour to religion. " Every thing is beautiful in its season." Let us all endeavour to cultivate a diligent, active spirit; to have the utmost regularity and good order in our families, that we nuvy adorn the Christian doctrine, be honour-. 170 orton's practical works. able in the eyes of the world, find every religious habit strength- ening, see all about us regular and sober, and at length rise to the well-ordered family in heaven. 2. It is of importance for young people to cultivate a habit of staying at home. Some diversions and relaxations are necessary for children and youth. But it is a very ill sign, if they are never easy but when abroad or at play ; if they are uneasy and out of temper when they are confined at home, to work or to read. It is an instance of parental wisdom to restrain children from such excesses ; remembering that they are otherwise con- tracting a bad habit, which it will be extremely difficult, if not impossible, to cure. The necessary confinement to which they must submit when they go abroad into the world, to school, or to be servants and apprentices, will be peculiarly grievous to them. Parents should endeavour to find some various, and, as far as may be, agreeable employments for their children at home, to prevent their becoming wild, idle, and untractable. I must caution the younger women also upon this head; that they re- strain their love of company and diversions, and keep it within due bounds ; that they may have time to be helpful to their parents, to contribute to the welfare and order of the family, and to improve their own hearts. Frequenting public places and assemblies, multiplied as they are, hath this ill effect, among many others, that it maketh home irksome ; and thereby such ramblers expose themselves to many dangers and temptations, as well as to the contempt of the wise and the sober. Those are likely to make very bad wives and mistresses of families, and to have very disorderly houses, whose single state is so very irregular and disorderly, I exhort such therefore, in the lan- guage of the apostle, "to be discreet and chaste;" and in order to that, " to be keepers at home ;" or as the original is, " lovers of their own houses ; that the word of God be not blasphemed," Titus ii. 5. 3. It is peculiarly bad in servants to wander from their place. For, besides the other evils attend it, as mentioned above, it is in them injustice and infidelity. Their time is their master's ; and for them to be gadding about, when they should be at their work, taking care of the families where they live, and some way or other promoting the interests of them, is very wicked in the sight of God : it is a violation of his law, as well as dishonest to those that hire them. To spend an hour or two on an errand which might be despatched in a few minutes ; to be curious to know every thing relating to the town and neighbourhood and to tell it again, diverts them from their business, and makes them unfaithful to God and man. Their work is neglected ; their masters and mistresses are justly displeased ; and, as a consequence of this idle trifling spirit, uneasiness and differences arise in families, and the peace and comfort of them is destroyed. DIS. XX.] ABSENCE FROM HOME INCONVENIENT. 171 I exhort servants therefore, in the language of the apostle, that they be " obedient to their own masters ; endeavouring to please them well in all things ; doing service heartily as to the Lord ; not with eye-service ; and showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things," Col. iii 23; Titus ii. 10.* We may infer, 4. Relations should endeavour to make hope agreeable to one another. This would prevent many of the evils which I have been reproving. Let husbands, for instance, as St. Paul ex- horts, " love their wives, and not be bitter against them," and tyrannize over them, Col. iii. 19. Let wives be careful that they do not make home disagreeable to their husbands, by an angry peevish, and fretful spirit. This is, according to Solomon's beautiful similitude just after the text, " like a continual drop- ping in a rainy day." When a man's wife is contentious, ^'it is as when his house raineth in ; he cannot stay at home with comfort or quiet. Let this then, to use the words of the poet, This be the female dignity and praise, To give society its highest taste ; Well order'd home, man's best delight to make, And sweeten all the toils of human life.f Let parents endeavour to be agreeable companions to their children, and not, by a tyrannical, austere behaviour, lead them to hate home ; or create such an awe and terror in them, as shall make them prefer any company to that of their parents. Let masters and mistresses treat their servants kindly, and not " make their lives bitter by hard bondage," Exod. i. 14, or re- * Shall I be allowed, in this connexion, to hint to the ministers of the gospel, who are more immediately the servants of God and our Lord Jesus Christ, how much it is their duty to be peculiarly solicitous that they do not wander from their place, nor ever leave their studies and flocks but when it is quite necessary ? Great caution [and resolution are needful, especially for young ministers, that they attend to their proper duties ; and decline, as far as possible, all invitations which may divert them from the faithful discharge of them. Nothing can be more contemptible in the character of a minister, than a readiness to be, as one emphatically expresseth it, the make-weight of every company. Those who seem most fond of the agreeable companion, will despise the divine. Let me enforce this important caution by the example of that learned, judicious, and eminently pious minister, Mr. Abemethy. His biographer saith, " Mr. Abernethy did not go much into mixed company, when the business of his station did not call him to it." He often said, " As conversation was conducted, he had little satis- faction in it." He therefore stayed much at home, and applied himself to study. This was not owing to any thing sour or unsociable in his temper ; for he had a taste for conversation, and was of a most cheerful as well as affectionate spirit ; but to a persua- sion, that most of the time spent in company was lost, at least might be much better employed. He was persuaded that when a habit of passing time in a' trifling manner was contracted, it must have a bad effect upon the mind ; unbending it too much, and begetting an indolence, by which men were rendered averse to application, and;in some measure incapable of it. He thought that, of all men, ministers had most reason to guard against this ; as it was more particularly their duty to preserve the mind always in an aptitude for the best exercises, and to avoid every thing which has a tendency to dissipate the vigour of it; observing likewise, that where the taste of the company was such that they could not manage conversation so as to render it worthy men of sense and good affections, that dignity of character, which they ought always carefully to maintain, must suffer by it." Abernethy's Post. Serm. v. i. pref. p. 79. t Thomson. 172 orton's practical works. proachful and insulting words. Let all relations, and others who live together, study to render themselves agreeable to each other ; that they may take pleasure in one another's company ; "that home may be the place of their principal delight, and that they may never occasionally quit it, without finding the pleasure of returning to it increased in proportion to the time of their absence from it." We infer from the whole, 5. How bad must it he to wander from the house of God. We are all members of God's family. We are by profession his children and servants. As immortal creatures his house is our home in this world. There are stated seasons of attending it. There every one hath, or should have a place. Every good man " loveth the habitation of God's house." When we are necessarily detained from it, we should earnestly desire and long to return, saying, " When shall I come and appear before God?" To wander from his house, to " forsake the assembling of your- selves together," is dishonourable and affronting to him. It is unjust, unkind, and discoui'aging to Christian ministers. It is injurious to yourselves; losing all the advantages of public worship and instruction. It is weakening the credit of religion; setting a bad example before others ; and disqualifying you for the business and blessedness of God's upper family in heaven. To this I would add that it is the duty of Christians statedly and regularly to attend their own place of worship, or with that society of Christians, to which they have thought it right to join themselves. This is, on many accounts, an important duty. It is an act of respect, and indeed of justice to their pastors, and an encouragement to them in their work. It is setting a good example before their families and fellow-Christians. It is the way to gain a clearer knowledge of the truths and duties of the gospel, and to become judicious and established Christians. Thus likewise they are most likely to obtain the assistance and blessing of God, " who is not the author of confusion, but of order and peace." Whereas they who are frequently " wander- ing from their place," from one place of worship to another, to indulge their curiosity, gratify their love of novelty and variety, and " please their itching ears," 2 Tim. iv. 3, grow wise in their own conceits. They become fond of talking and disputing about religious sentiments, contract a censorious spirit, and defeat the great end of preaching and all divine ordinances. It was a clause in the covenant, which Neheniiah and the Israelites made, after their return from Babylon, " We will not forsake the house of our Crod," Neh. x. 29. Let us make this resolution and keep it; often expressing our regard to the solemn assembly in the devout language of David, with which I conclude ; " One thing have I desired of the Lord, that will I seek after ; that I may dwell in the house of the Lord all the days of my. life, to behold the beauty of the Lord, and to inquire his will in his temple," Ps. xxvii. 4. 173 DISCOURSE XXI. an habitual remembrance of christ recommended, 2 Timothy ii. 8. Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my gospel. The apostle Peter represents it as the design of both his epistles, to " stir up the pure minds " of Christians " by way of re- membrance," 2 Pet. iii. 1. The purest minds need to be thus stirred up ; and it is the business of Christian ministers to en- deavour, that those whom they address may have the great truths and duties of religion always in their remembrance. I would therefore this day, brethren, remind you of him, of whom, if you are Christians indeed, you love to hear, and whose gospel is a doctrine according to godliness. I would call upon you to remember Jesus Christ your Lord and Saviour, and address you in the language of the text. The apostle Paul's design in this epistle was to animate his son Timothy to all the duties, and encourage him under all the difficulties and sufferings, of the Christian life and ministerial office. Among other directions and motives for this purpose, he exhorts him in the text (as we render it) to " remember that Jesus Christ, of the seed of David, was raised from the dead, according to his gospel." But I think, instead of confining his views to the resurrection of Christ, an event which it was hardly possible for Timothy to forget, the apostle intends it as a more general precept, and it would be better rendered, " Remember Jesus Christ of the seed of David, who was raised from the dead according to my gospel." In this view it appears a precept of great extent and general use, and if it were duly regarded, would be as serviceable as any single precept in the New Testament, to promote the life of religion in our souls. My business will be, in a few words, I. To illustrate the exhortation ; and then, II. To enforce it ; or urge upon you and myself a serious, habitual remembrance of Jesus Christ, and give you my best assistance, in order to your maintaining it. I. / am to illustrate the exhortation, to rememler Jesus Christ. Now this supposeth some acquaintance with him; for we cannot with any pro])riety be called upon to remember what we know nothing of. It supposeth that we have been instructed in the principles of his gospel, and know his history in the general. This may reasonably be taken for granted, considering that we make profession of his religion, have the New Testament in our hands, and attend Christian worship. To remember Jesus 174 orton's practical works. Christ, is to keep up an habitual remembrance of him; not merely to recollect him, and think of him now and then, at some solemn seasons, as on the Lord's day, and when we attend on the Lord's Supper ; but to maintain, as far as may be, a constant remembrance of him. We are, as the apostle exhorts, to " consider Jesus Christ, the apostle and high priest of our profession," Heb. iii. 1, to fix our thoughts upon him, and apply the mind to a close, affectionate contemplation of him. In order to this, it is our duty to enlarge our acquaintance with him ; " to grow in the knowledge of Jesus Christ ;" to account all other knowledge as trifling, as loss, when compared with the excellent knowledge of Christ. What we know of him, we are to think of, and make it so familiar to the mind that it may easily and often occur. We are to enter closely into his cha- racter and offices, his doctrines and commands, his promises and threatenings ; to view him carefully in the several lights in which he is represented in scripture, and to keep always in mind the ideas which are there given of him ; and more especially, when we join in public worship, or pray to our Father in secret. But, as our text directs us, we are particularly to remember him as " the seed of David ;" a descendant of that royal house ; as the promised Messiah; fulfilling that prophecy of Isaiah, "There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. In him shall the gentiles trust, and his rest shall be glorious," Isa. xi. 1, 10; Rom. xv. 12. We are to remember him, as "Jesus" the Saviour; as " Christ," the anointed of the Lord ; to whom all the prophets bore witness ; who completely answered the character and description they gave of him, and whom the Jews expected. We are likewise to remember that he died. This is pre-supposed, when the apostle speaks of his being raised from the dead. We are to keep in remembrance what death he died, even the painful, shameful death of the cross ; and for what ends he died, namely, to attest and confirm the truth and divine authority of his doctrine ; to set us an example of obedience and patience ; but more espe- cially, to make an atonement for our sins, remove the obstruc- tions which were in the way of our obtaining pardon and ac- ceptance with God, to manifest the evil of sin, the justice and the grace of God, and to obtain everlasting salvation for us. We are likewise seriously to remember and consider, that he was "raised from the dead;" that God did not "leave him in the grave, nor sufier his holy one to see corruption ;" but on the third day raised him up, having loosed the bonds of death, and afterwards received him to glory. We are to remember the cir- cumstances that did honour to his resurrection; the earthquake, the descent of the angels, and the resurrection of some saints with him. We are to keep in mind the abundant evidence we have of his resurrection ; in the testimony of the guards, of the DIS. XXI.] REMEMBRANCE OF CHRIST RECOMMENDED. 175 women ; especially of the apostles and many Christians, who saw him alive by many infallible proofs, conversed with him forty days, and confirmed the truth of their testimony by many glorious miracles. All this St Paul exhorts Timothy to re- member, " according to his gospel," that is, the gospel of Christ, which St. Paul preached : the substance of which is, that Jesus is the promised Messiah, that he died for our sins and rose again for our justification ; to give us the clearest evidence that there is another hfe after this, and that all faithful Christians shall be raised from the dead, and inherit eternal life. Thus, my brethren, are we to remember Jesus Christ, especially these im- portant particulars relating to him, and endeavour to have them familiar to our minds. I am II. To enforce this exhortation, Or urge upon you and myself a serious habitual remembrance of Christ. And here let me entreat you to consider the following particulars. How worthy he is of our remembrance. How prone we are to forget him. How many gracious memorials he hath left us of himself That if we forget him, he will forget us. And that our remembrance of him will be attended with the most happy consequences. Let us, 1. Consider how worthy he is of our remembrance ; and that, on account of his dignity and the excellency of his character, — the greatness of his love to us,— and his constant and kind re- membrance of us. His dignity and the excellency of his cha- racter demand our affectionate remembrance of him. He is " the only begotten of the Father, the brightness of his glory, and the express image of his person ; by whom he made the worlds," and whom all the angels of God, those bright and glorious spirits, reverence and obey. And shall we not re- member a being of so much eminence, and with whom we are so closely connected, as he is the governor of the world, and " all power in heaven and earth is co^mmitted to him ?" But it is not so much high rank and great power, as wisdom, purity, and goodness, that claim veneration and esteem. Let us con- sider Christ then, as, in all moral excellency, the brightest image of the invisible and perfect God ; as " holy, harmless, un- defiled;" as "Jesus Christ the righteous;" who is not only higher but purer than the angels, and is the beloved of the Father, " full of grace and truth." And shall we forget so re- nowned a character, so bright a pattern of every thing amiable and good ? But as our minds are more affected with a sense of personal obligations than a view of distinguished excellency, let us consider the greatness of his love to us. " He remem- bered us in our low estate." He knew from what a state of in- nocence, peace, and happiness man fell ; into what a distressful helpless condition we were sunk by sin, and what dreadful, 176 orton's practical works. endless misery was before us. His eye pitied us, and he came down from heaven, and died to save us. " Herein is love," unequalled love, that he gave himself a sacrifice for our sins, and died the death of the cross, that we might not perish for ever, but be raised to eternal life. Consider further, how kindly he still remembers us. He owns a near relation to us, unworthy as we are; and " is not ashamed to call us brethren." And shall we forget a brother ? One of whom we are members, even " members of his body, his flesh and his bones," Eph. v. 30, taken into the most intimate union with him ? Though he hath left this world and is gone to heaven, and is there crowned with glory and honour, yet he is not forgetful of us. He employs himself there for our good. And as the Jewish high priest bore the names of all the tribes of Israel on his breast-plate, so Christ beareth the names of all his people upon his heart. He ever liveth to plead their cause, and " maketh continual inter- cession for them." He is always near to his faithful servants by his Spirit, to guide, protect, comfort, and bless them. He views their temptations and dangers with a tender concern, is touched with the feeling of their infirmities, and will make his grace sufficient for them. He governs the world for their benefit; is head over all things to the church, and will be with it alvvay even to the end of the world. He is gone to prepare a place for them, and will come and receive all his people to himself, that " where he is, they may be also." In the meantime, " in him we enjoy the protection of a king, the tenderness of a parent, and the rare fidelity of a constant friend." In him we possess whatever we want, and his fulness exceeds our utmost desires. And is not such a friend as this worthy to be remembered ? Even " the memory of a just man is blessed; and the righteous shall be had in everlasting remembrance." And shall we forget the holy and benevolent Jesus? Shall we be solicitous to pre- serve and honour the immortal memory of King William, our deliverer from popery and slavery, and yet take no pains to keep up the remembrance of Jesus, our Redeemer from sin and hell? Is it not most ungrateful, unkind, and base, to forget so faithful and kind a friend; our own friend, and our father's friend; yea, the friend of all mankind ? No, I hope we shall not act thus : and yet, 2. Consider how prone we are to forget him. One would think there were no danger of it ; that we should remember him more easily, naturally, and affectionately, than we do our nearest relations or dearest friends. But the very prcceptin the text inti- mates, that w(> are in dangerof forgetting him. if Timothy needed this exhortation, in whom the Spirit of Jesus so largely dwelt, and furnished him with such extraordinary powers, — if Timothy, whose daily employment it was to study and preach the gospel of Christ, needed this exhortation, dcf we not need it more? Do not DIS. XXI.] REMEMBRANCE OF CHRIST RECOMMENDED. 177 our own consciences tell us, that we are apt to be unmindful of him? Many professing Christians seem entirely to forget him. They are " without Christ in the world;" and, as far as one can judge by their behaviour, never think of him at all. And whose con- science doth not accuse him of great deficiency in the devout re- membrance of Jesus ? Our heads and hearts are too full of other things ; of the cares and amusements of life. We have seldom any thing to say about him ; and scarcely meet with a fellow- Christian who will put us in mind of him. This shows that other things are uppermost in our thoughts; for "out of the abundance of the heart the mouth will speak." If we mention his name, it is too carelessly ; without a due sense of his dig- nity and authority ; without any savour of his love upon our spirits. We sometimes forget him on his day, and in his house, and I fear at his table too; and our thoughts fix upon other ob- jects. Or, if we have some lively impression of him upon our minds at such seasons, they often vanish as soon as we leave the place. This shows how much we need the exhortation, and what pains we should take to keep up the remembrance of him. Further, 3. Consider how many gracious memorials he hath left us of himself, to make this duty easy and delightful to us. Objects out of sight are often out of mind. Our Lord knew our depra- vity and weakness, and that we should be ready to forget him. Therefore he hath given us many abiding memorials of himself, of his love, and our obligations. For instance, he hath given us his gospel. There we may daily read his discourses ; may, as it were, still hear him speaking to us, and praying for us, and be affected with the gracious words that proceed out of his lips. There we may behold his manner of life, his miracles, his suffer- ings, death, resurrection, and ascension. By the help of that, as a glass, we may take a view of the heavenly world, and see what he is doing for us there ; and in all we behold his love. This gospel we always have with us, to remind us of our absent lord. Every time we read his word, in every prayer in which we mention his name, we are in effect called upon to remember him. — The first day of the week is " the Lord's day ;" a day set apart from common days, to remind us of Jesus Christ who was raised from the dead on that day. He hath appointed pastors and teachers to " preach Christ and him crucified," and direct our thoughts to the obligations we are under to him, and our constant concern with him, as the support of the divine life in us. He hath appointed one ordinance, even his supper, with this special and immediate view, that we might remember him. There we see him in a light most attracting ; " evidently set forth before our eyes, crucified among us." We eat and drink in a professed remembrance of him, and have "communion with the Father and his Son Jesus Christ." Every degree of VOL. I. N 178 obton's practical works. spiritual influence which wc receive; any divine assistances and consolations, are a snpply of liis Spirit, and a memorial of his care and love. And when we have so many of these memorials; vjrhen they are so expressive, so delightful, and so often repeated, it must be inexcusable folly and ingratitude to forget him. Again, 4. Consider, that if we forget him, he will forget us ; and what shall we do then ? What else can we expect, if we live un- mindful of him, but that he should forget us ; that is, act as men do when they forget others ; give themselves no concern about them, confer no favours upon them, but leave them to want and suffer and perish ? If we forget Christ, he will with- draw the tokens of his favour, and take away his Spirit from us, and then his word and ordinances will be of no advantage. All our graces will wither. Our comforts will be lost. Yea, he will inflict upon us some sensible tokens of his displeasure ; hide his face from us; and fill our hearts with anguish and terror. Besides " he hath the keys of death and the unseen world." He may therefore banish our spirits from his presence, and deny us mercy at the last day. In short (to use the words of a pious writer) " we deserve to be eternally forgotten of God, if we can forget our Redeemer." Once more, consider, 5. Our serious remembrance of him will produce the happiest effects. Why is Christ so desirous to be remembered by us ? Not for his own honour and advantage, but for our benefit ; be- cause he knows what a good influence it will have upon our hearts and lives. And let me urge your remembrance of him by this thought more particularly, — it will confirm your faith in him. By meditating in his word, revolving in your minds his life and character, his doctrines, miracles, and resurrection, you will see further and stronger evidences arising, that he is a di- vine teacher and Saviour. You will thus be proof against temp- tations to infidelity ; will hold fast the profession of your faith without wavering; and be able and " ready to give a reason of the hope that is in you." This remembrance of Jesus will tend to increase your love to him. You will see new beauties in his character, and feel new charms in his dying love ; and will thus be led to " love him, whom you have not seen, and though now ye see him not, believing to rejoice in him." It will likewise promote your obedience to his commands, and your imitation of his example. By having his history, his precepts and motives, familiar to your minds, you will become solicitous to keep his word, and to " abstain from the appearance of evil." His exam- ple will at once .direct and encourage you ; and his love will gently, but powerfully, " constrain you to live to him." This will also animate you amidst the difliculties and sufferings of life, and be instead of a thousand arguments to make you active and patient. By remembering what ho suffered, though innocent, and for your DIS. XXI.] REMEMBRANCE OF CHRIST HECOMMENDED. 179 sakes, your own sufferings will be rendered light and easy. By ** considering him that endured the contradiction of sinners against himself," you will be preserved from being " weary and fainting in your minds," Heb. xii. 3. Especially when you re- flect, that by his sufferings he hath taken away sin, which adds to the bitterness of affliction, and points the sting of death. The habitual remembrance of Jesus will make you zealous for his cause and interest in the world ; eager to do something generous and charitable, in order to show your gratitude to your Saviour ; to seek his things, and not only your own, and to espouse and support his gospel and honour. And it will establish your faith and hope that his religion shall still con- tinue, and that the gates of hell shall not prevail against it. Again, this remembrance of Jesus will lead your thoughts up- ward to the world where he is gone. If we remember an absent and beloved friend, we shall think of the place where he is, the company he hath about him, and the work in which he is em- ployed. Remembering Jesus, we shall be led to set our affec- tions upon, and to " seek, those things which are above, where Christ sitteth at the right hand of God." Thus this world will not get such a possession of our hearts as it is apt to do ; nor shall we forget our resting-place. We shall be looking for the second appearance of Christ; and be careful to do nothing that may make it a terror to us, but every thing which may strengthen our hope, and make the prospect of it our support and our joy. This serious remembrance of Jesus, of his death and resurrec- tion, of his promises, especially the great promise of eternal life, will help to reconcile us to the thoughts and the approach of death, and make us willing to depart and be with him. This happy effect it hath had upon thousands of his faithful servants. Let me mention one in particular ; the learned and pious Dr. Leland; who in his last moments said, with a pleasing emotion, " I give my dying testimony to the truth of Christianity. The precious promises of the gospel are my support and consolation. They alone yield true satisfaction in a dying hour. I am not afraid to die. The gospel of Christ hath raised me above the fear of death ; for I know that my Redeemer liveth." And finally, remembering Christ, who was raised from the dead, will confirm our expectations of a resurrection to eternal life. " Looking unto Jesus, the Author and Finisher of our faith, who, for the joy that was set before him, endured the cross, despising the shame, and is now set down at the right hand of the throne of God," will animate our hopes. We shall be persuaded that " the Spirit of him who raised up Jesus from the dead, will quicken our mortal bodies." And the expecta- tion of it will encourage us to " purify ourselves as he is pure, and to be diligent that we may be found of him in peace." These considerations then should lead us to maintain an n2 180 ORTOn's rRACTICAL WORKS. habitual remembrance of Jesus Christ. His dignity, the ex- cellency of his character, the greatness of his love to us, and his kind remembrance of us, render him worthy of our most affectionate remembrance. We are nevertheless prone to forget him amidst the cares and amusements of life. Yet he hath left us many gracious abiding memorials of himself; as his gospel, his day, and ordinances. If with all these advantages we forget him, we must expect that he will forget us and disown us at last. But if we habitually remember him, our faith in him will be firm ; our love to him fervent ; our obedience to his commands stedfast ; we shall be active, zealous, and patient, and have comfortable hopes of partaking of that glory which he hath promised. And now, my fellow-Christians, I hope what hath been said hath excited and strengthened in you a desire and resolution to be continually mindful of Jesus. Let me therefore close the discourse with a few hints of direction, how you may most effectually keep up this remembrance. In the first place, " Let the word of Christ dwell in you richly," or abundantly, " in all wisdom." " Search the scriptures," for they testify of Jesus Christ, as " the way, the truth, and the life." Make a con- science of reading some part of them every day ; endeavour to understand its meaning; treasure up as much as possible in your memory ; often call it to mind and meditate seriously upon it. Contrive and study to make every creature, as it were, a step to Christ. Let all the comforts you have in your bodily refresh- ments, your worldly enjoyments, your relations and friends, lead your thoughts to him who is the support of your spiritual life ; who gives you the true bread, the heavenly riches ; who is your nearest relation and most valuable friend. Further, would you keep up the remembrance of Christ, be often speaking of him one to another, and saying to your friends, as Archbishop Usher used to say to his, " Let us have one word of Christ before we part." Shall Christian friends meet together without one word of Christ, their common friend, who is their life and their hope, and from whose hand they expect the crown of glory ? It is a copious and delightful subject, and it must show great ignorance and impiety in any to say, that it is an improper topic of dis- course. Your hearts, like the disciples, will " burn within you, while you talk of him by the way," Luke xxiv. 32; and your friendship will by this means be growing up to the maturity of heaven. Further, let it be your care regularly and con- scientiously to attend his ordinances, and particularly the Lord's supper. You come to his table with a professed in- tention to remember him : and if you have any seriousness of spirit, it will be difficult not to remember him. Let your attendance at it be regular and constant. This is the practice of the best Christians; and if you neglect the table, you will DIS. XXII.J MOSEs' INVITATION TO HOBAB. 181 forget the Lord. There every motive to hohness is set before you ; especially the mercy of God and the Redeemer ; the evil of sin ; the hope of pardon ; and the lively views of immortality : these all join to enforce and promote obedience. Finally, earnestly pray for the constant aid of the Spirit, to fix the impression of Christ more strongly upon your minds ; to show you more of his excellent knowledge, his lovely character, his saving grace, his precious promises, and his great rewards. Our Lord hath described it as the office of the Spirit, to take of his things and show them to his disciples. He can restrain a wandering heart, fix a treacherous memory, and excite and maintain in us those thoughts of Christ, and desires after him, which will be a source of holiness and of joy. Thus, my brethren, may you act ! And thus will you remember your Saviour to the best purposes, and the remembrance of him will be at once comfortable and edifying to you. Thus will you be preparing for that better world, where you will be for ever with him, see him as he is, and forget him no more. Amen. DISCOURSE XXII. moses' invitation to hobab to go with him to canaan. Numbers x. 29. And Moses said unto Hohah, the son of Raguel, the Midianite, Moses father-in-law, We are journeying to the place of which the Lord said, I will give it you : come thou with us, and ice will do thee good : for the Lord hath sjjoken good concerning Israel. "Some persons," saith a serious writer, "are fond of running down the present ministers of religion, in comparison of their predecessors ; and complaining that the decay of piety is in a great measure owing to them. We have indeed reason to be very sensible of our defects ; but may we not justly complain of most professing Christians in our day, that they are quite fallen from the piety and goodness of their ancestors ; neither attending nor encouraging the labours of ministers, nor assist- ing and strengthening them by their private admonitions, as their forefathers used to do ? Have we not reason to say, that the more pains are taken to prepare public discourses, the less pains our people are willing to take in supporting the credit, and seconding the good design of them. They are left to make their own way. If any will receive them, well and good. If not, they may vanish, as soon as delivered, for any concern that is privately shown to render them acceptable and useful."* I * Dr. Wright. 183 ORTO.NS PHACTICAL WORKS. wish that ministers and people, instead of blaming, or even lamenting, one another's defects, would take more pains to assist one another in the great work of promoting religion. That we may enjoy your friendly and pious assistance herein, I propose at this time to give you a few important directions and encouragements, principally upon this head. And, that they may be more carefully attended to, and more easily remem- bered, I choose to give them by an allusion to, and an illustra- tion of, the address of Moses to his brother Hobab in the text. I think myself fully justified in this application of the words : as the sacred writers often refer to the case of the Israelites, to their journey through the wilderness, and entrance into Canaan, as an emblem of the state of man in general, especially of good men while passing through this world to a better country, even a heavenly one. It seems that Hobab, the son of Raguel or Jethro, for he was called by both these names, had been with his brother- in-law Moses, during his continuance at mount Sinai, and had seen all the wonders of the Lord which had been displayed there. When Israel was departing from thence to go to Canaan, Moses addresseth his kinsman in the text, and persuades him to accompany them in their journey thither ; assuring him of their most friendly behaviour to him ; and that he should be a partaker of all the good things which the Lord had promised to bestow upon them. It seems that, though Hobab at first refused, he afterwards accepted, the offer. For the Kenites, of whom we frequently read in the Old Testament, and who dwelt among the Israelites, were his posterity ; as were also the Rechabites, Judges i. 16, iv, 11 ; 1 Chron. ii. 55. Thus Moses addressed his brother ; " We are journeying unto the place of which the Lord said, I will give it you : come thou with us, and we will do thee good : for the Lord hath spoken good concerning Israel." This passage may be considered as giving us, I. An instructive view of the state of men, especially of good men, upon earth. They are travelling to another country. II. It hints to us, that it is the duty of good men to invite and encourage others, especially their relations, to go with them to the better country. And, III. It suggests a powerful motive, to recommend the invita- tion, namely, that "the Lord hath spoken good concerning Israel," and that all who go with them shall partake of it. I. Here is an instructive view of the state of men, especialhj of pood men, upon earth. They are travelling to another world. This is an image used by the best writers, especially the sacred ones ; and it is daily used in our comnion language. We speak of going or walking CIS. XXII.] MOSEs' INVITATION TO HOBAB. 183 in a moral sense; of a course of action; of a good and a bad way. Perhaps there is scarcely a finer and more striking figure in the compass of language, than representing human life as a journey. There are many beautiful passages in the heathea philosophers and poets, where it is so described. It is a pro- gressive motion, or moving forwards towards an end or place. No sooner do we begin to live, but we enter on this journey, and by night and by day, whether asleep or awake, we are going on towards its end. As we advance from childhood to^ youth, from youth to manhood, and from manhood to old age, we travel from one stage of our journey to another, and come nearer and nearer to the close of it. We travel through days, and weeks, and months, and years. Every night finds us a day's journey, and every sabbath a week's journey, nearer to our eternal home. Some are got before us in the road, others are coming after us, some are travelling with us. All are moving on towards death and eternity. Some have a longer, others a shorter journey. Some move faster, others slower; but all are tending to death, which is " the end of all men ;" " the house appointed for all living." In this respect Solomon observeth, " Do not all go to one place ?" Eccl. iii. 10. But this figure may with peculiar propriety be used concerning God's people, for of them alone it can be said, as in the text, they are " going to the place of which the Lord said, I will give it you." They are travelling, like others, through life ; but they have a different end in view from the wicked, and take a different road. They have that place in prospect, which the infinite love of God hath prepared for his children, and which he hath promised to give them. They are travelling to that world of happiness, that state of glory and perfection, which Jesus, their Saviour, hath revealed to them. By his death he hath opened a way for their entrance into it ; and he is gone thither to prepare it for their reception. " In my Father's house," saith he, " are many mansions, and I go to prepare a place for you." This place they have in their eye, in their thoughts and pursuits. With attention and care they inquire the way to it. They are solici- tous to keep in the direct road. If ever they wander from it, they think on their ways and turn their feet to it again. The word and Spirit of God are their guides. They have many comforts and refreshments in the way, but their thoughts are too intent upon the place to which they are journeying, to take up their rest and abode any where short of it. The promise of a faithful God to give it them, reconciles them to all the difii- culties and the length of the way. Thus are all men travelling to another world, a future state, and pious men to the heavenly regions. The text hints to us, II. The duty of good men to invite and encourarje others to go- with them to the better country. 184 orton's practical works, Moses' address to his brother Hobab naturally represents the benevolent temper of" zealous Cinistians, who will invite others, saying, " Come thou with us." The social principle in the human mind, natural compassion and benevolence, incline men to desire the happiness of others. The forms of inquiring after it and wishing it, make much of our converse with each other. But there can be no true charity where there is not true piety. Where that prevails in the heart, he that feels its influence will wish, and not merely wish, but will endeavour to promote, the happiness of the souls of his fellow-creatures. When he seeth them walking in a way that is not good, and the feet of some hastily running to do mischief, he considers what destruction and misery is in their paths, and how dreadful their end will be. This affects his heart. Compassion for them, and what he knows of the importance, and hath tasted of the pleasures of religion, strongly urge him to invite them to go with him ; to walk in the " ways of wisdom, which are pleasantness, and in lier pathji, which are peace." He is desirous to impart to others the favoui's which God hath bestowed upon him, and direct them in the way to that happiness, which is all his salvation and all his desire. He will take every opportunity to point out to them their errors, to warn them of their danger, and invite them to run the ways of God's commandments. When he sees them backward, he will argue the case with them, Hobab seemed averse to Moses' proposal in the text, and answered pe- remptorily (v, 30), " I will not go, but I will depart to my own land and kindred." Thus a fondness for the world, and a dislike to leave old companions and break off agreeable connexions, though they may be vicious ones, leads men to refuse the invi- tation of their Christian brethren. It leads them to say, " I will not go," when they are persuaded and urged to seek and move towards the better country. But the zealous Christian is, like Moses, loath to take a denial. He gives them all the en- couragement in his power, and will adopt the suitable language of the man of God (v. 81), " Leave us not, I pray thee." He will promise them his faithful friendship and best assistance, and say, as in the text, " Come thou w ith us, and we will do thee good." I will watch over you, direct and comfort you. I will be every way kind to you, as my duty to God and regard to your happiness oblige me to be. But he will principally urge, as Moses doth, the promises of God, and vouch the divine authority for all the encouragement he gives to others (v. 32). " And it shall be, if thou go with us, yea it shall be, that what goodness the Lord shall do unto us, the same will we do unto thee." This then represents the duty of every true Christian; to say to others, " Come thou with us." This was the language of all the prophets and a])Ostles. It was the language of all our Lord's precepts, invitations, and promises. It is the Ian- DIS, XXII. J MOSES' INVITATION TO HOBAB. 185 guage of every faithful minister, and it is in effect the language of every benevolent, zealous Christian. All their attempts of every kind to do good to the souls of others, may be summed up in these words, " Come ye with us." We are to observe, III. The text suggests a powerful motive to enforce the invita- tion ; Namely, that "the Lord hath spoken good concerning Israel;" and that all who go with them shall partake of it. It is pro- bable that Moses, in the text, not only refers to that fruitful country which God had promised Israel for their inheritance, but to all the other blessings which he had promised them, as his peculiar and favoured people. He assures his kinsman, that he should have some part of the land for a possession, and share with them in their privileges. All true Christians are called by St. Paul " the Israel of God," Gal. vi. 16, "the seed of Abraham," God's covenant people; and he hath spoken good concerning them, that is, he hath promised them all hap- piness. He intends for them "abetter country" than any upon earth, " an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for them." He hath promised them something good in itself, essentially, unchangeably good ; what is suited to the nature of a rational, sanctified, immortal spirit, and able to fill its largest desires. It is, in one word, a state of perfect rest, knowledge, holiness, love, and joy. It is the favour and enjoyment of God, the best of beings, the source and fountain of all good. It is a happiness common to all the Israel of God, to be enjoyed in the society and friendship of the holy angels, and in the presence and under the gracious smiles of the Lord Jesus. It is a good, the possession of which is secure to them, and in no danger of being lost or lessened. It is a good which will amply repay all which they give up to ob- tain it, and all which they may suflf'er in their journey through the wilderness to it. " Oh how great is that goodness, which God hath laid up for them that fear him !" Ps. xxxi. 19. It is too great to be expressed or conceived by mortals. The Lord Jehovah, the almighty, unchangeable, eternal Being, hath spoken this good concerning his Israel and promised it to them. He hath spoken, by the dictates of reason and by the course of his providence, that " verily there is a reward for the righteous." He hath spoken this by his holy prophets. He hath in the clearest, strongest manner, spoken it by his Son Jesus, who " hath brought life and immortality to light by his gospel ;" yea, as the apostle observeth, "the hope of eternal life, God that cannot lie promised before the world began, but in due time manifested by the preaching of the gospel," Tit. i. 2. With these declarations and promises, we are to comfort and encourage one another. This is the powerful motive which Christians ought ORTON S PRACTICAL WORKS. to urge upon each other, to persuade them to go with them in the road to heaven ; that God hath spoken good concerning his people, and promised them everlasting happiness. APPLICATION. 1. Let this subject lead us seriously to consider and inquire where we are going. From the view we have been taking of the Christian's litie, as a journey to the heavenly Canaan, we may learn of what great importance it is for us diligently to examine whither we are travelUng. We shall, no doubt, readily acknow- ledge that we are all journeying to the grave ; passing through the several stages and periods of human life to the end of it. Many have gone before vis. Some of our friends and neighbours are daily finishing their course. And it would be wise and happy for us, if we " laid this to heart," and "considered our latter end." Those of you who are young and healthy may think that you have a long way before you. But you may be deceived, as thousands have been. Your journey maybe nearer ending than you think of; yea, may end in a few days. But it is of the utmost importance for you to consider that the end of your journey is not the end of your being ; but an entrance on an eternal, unchangeable state of happiness or misery. There is another world before you, consisting of two vastly different states ; to one or other of which you are all travelling. You are soon to enter on everlasting rest and glory; or everlasting sorrow, pain, and misery. And now, sirs, I appeal to your under- standings and consciences, whether any thing can be of more importance than to consider to which of these places you are journeying. What a dreadful thing will it be to mistake the way, and to find, at the end of life, that you have been travelling to iiell, while you imagined yourselves travelling to heaven! To prevent this fatal, irretrievable mistake, let me direct and entreat you to inquire, whither you are going. That you may know this, consider whether you are God's Israel ; for of them only he hath spoken good ; that is, arc you Christians indeed ; what you profess yourselves to be ; the faithful, obedient servants of Christ, in whom there is no guile and hypocrisy ? Do you ever search and try your ways, that you may know in what path, and to what end, you are walking? Were you ever deeply con- vinced, that you once walked in a way that was not good? Have you been delivered from spiritual Egypt ; from the slavery of sin, the captivity of Satan, and the dominion of bad habits and sinful lusts? Inquire, not merely about your general course of action, but whether your hearts are changed ? What are the principles and motives on which you act? What regard do you pay to the great God, and his favour and acceptance through Christ, in all you do? Are you walking in the way of sinful cares, gains, and pleasures, or in the way of devotion. DIS, XXII.] MOSEs" INVITATION TO HOBAB. 187 piety, purity, and love ? To assist you to form a judgment of your own state, inquire further with what company you are journeying. Are you walking in the broad way, which is much frequented ; or in the narrow path, in which few walk ? Do you choose for your acquaintance and companions those who fear God, who are strictly serious and conscientious ; or the sons of mirth and folly ? Do you take most delight, are your hearts most engaged, in religious exercises, or vain diversions ? Let me ask further, to what end you are walking ? Doubtless you will say, to arrive at the heavenly world. But remember that many, who choose the end, do not choose the way. They never enter upon it, or soon forsake it. They have no earnest desire of the favour of God and communion with him ; no ambition to resemble him in purity, righteousness, and love. Their land and their kindred, like Hobab's (v. 30), draw them another way. Their prevaiUng fondness for earthly things prevents their aspiring after heavenly glory. Alas ! sirs, I cannot but fear that some of you are journeying towards destruction. And I would fain awaken you and engage you to change your course. Let me, therefore, in my own name, in the name of my fellow-Christians, and in the name of my Lord and theirs, invite you this day, " Come with us." Others are persuading you to take a different way. They are inviting you to drink, game, and sport with them. They are instilling into you prejudices against the ways of rehgion and the serious preachers of it. They say to you, as Solomon describes the wicked in his day as saying, " Come with us; cast in thy lot among us; we shall find all precious sub- stance." We say to you, as Solomon himself saith to his young reader, " My son, walk not thou in the way with them : refrain thy feet from their path ; for it leadeth to the chambers of death, and is the way to hell," Prov. i. 11, 14, 15. I exhort and beseech you, young friends, to join yourselves to the Lord, to take his servants for your friends and companions, and to " keep the path of the righteous." For God hath spoken good con- cerning them. Their way leadeth to everlasting life. And what stronger motives can you have to walk in it ? Let me address you in the language of the prophet, " Stand ye in tiie ways and see ; and ask for the old paths, where is the good way ; and walk therein, and ye shall find rest for your souls," Jer. vi. 16. 2. Let God's people invite, and endeavour to persuade, others to go with them ; to travel with them to the heavenly country ; and thus imitate the example of the man of God in our text. Fain would 1 awaken the zeal of sincere Christians. For here is their capital defect ; that they are not deeply and tenderly solicitous about the souls of others. We want more love and zeal, to excite and encourage them to journey with us to the good land. I am not exhorting you to a zeal to make others proselytes to your party and persuasion, and lead them into 188 orton's practical works. your particular track ; though in that sense, there is neither bigotry nor impropriety in saying, " Come with us." But let us be earnestly desirous to bring them into the road to heaven, though they do not choose our particular track. It is the duty of real Christians to warn and admonish others ; to point out to them the evil and danger of sinful ways ; to invite them to set their faces heavenwards, and give them all possible encourage- ment so to do ; especially by assuring them of the everlasting good which they shall obtain. This is peculiarly the duty of those who are, like Moses and Hobab, related to one another, or have some peculiar connexions one with another. Let hus- bands and wives, for instance, help one another forward towards heaven, and, as the apostle exhorteth, walk as " heirs together of the grace of life." Let parents, according to the divine com- mand, " train up their children in the way in which they should go ;" and labour, above every thing else, that they may " walk in truth." Let masters and mistresses be watchful over the souls of their servants, and, like Abraham, command and encourage them " to keep the way of the Lord." Persons in these rela- tions have frequent opportunities for such pious and friendly addresses. What they say will probably be heard with greater regard than what is said from the pulpit, or by those who are no way connected with the persons to whom such addresses are made. But it is the duty of all Christians, though most la- mentably neglected, to " provoke one another to love and to good works," to " exhort one another daily," and to encourage each other in the heavenly road. I entreat you to do this, out of regard to the honour of God ; that you may please him, re- semble him in love, and fall in with his gracious design, " who would have all men to be saved." Let me entreat you to do this, from a regard to the salvation of others. This is the greatest kindness you can do them. It is the best return you can make them, for any favours which you have received from them. Do this out of regard to the support and interest of religion. You, by divine grace, may persuade them; they, having tasted the {)leasure of God's ways, may persuade others; and those may persuade others ; and thus the good effects of your pious exhortations may be extensive and lasting. The world may be the better for them, even to the end of time. Do it also out of regard to your own satisfaction and pleasure. If you can persuade others to go with you, they will be your de- lightful companions in your journey ; and you will be to one another, as Moses told Hobab he would be to them, " instead of eyes" (v. 31), that is, you will direct, assist, and comfort each other. Whether you succeed or not, God will accept and reward your pious and charitable attempts. If you turn sinners from the error of their ways to righteousness, your pleasure will be inexpressibly great; and eternally great will be your reward ia DIS. XXII.] MOSES' INVITATION TO HOBAB. 189 heaven. Be persuaded then, my fellow-Christians, to exert yourselves in these benevolent services. Pity your ministers amidst their labours, difficulties, and discouragements, and en- deavour to " w^ork together" with them. We shall be so far from thinking that you intrude upon our office, that we shall esteem it the greatest favour, if, like some pious women men- tioned by St. Paul, you will " labour with us in the gospel," Phil. iv. 3. This you will do most effectually, by inviting and encouraging others, with the most serious and tender concern, to go with you in the way to the heavenly Canaan. If they refuse it, or seem to decline it, do not despair of success, but repeat the friendly attempt. Hobab at first positively refused to go with Moses; but upon second thoughts he repented, and went. " Be not then weary in well-doing." And may God excite you to these pious endeavours, and succeed you in them ! Finally, 3. Let God's Israel look forward to the good which he hath spoken concerning them. My fellow-travellers, it is a noble en- couragement to us, that we do not run at an uncertainty. God hath said that " we shall reap, if we faint not ;" and it is impossible for him to lie. Let us be thankful that he hath pro- mised us so great a good ; marked out the road to the better country so distinctly ; and given us so many examples of those who have travelled towards it and now possess it. Let us often think of " the place of which the Lord hath said, I will give it you," and converse with our Christian friends about it. Let us, by studying the scriptures and the exercise of faith, take a survey of the good land ; and observe the nature and extent and ratification of God's promises. Let us frequently contemplate the glory of heaven ; compare it with what is to be done and enjoyed here ; and set it against every thing that we may be called to suffer here. Let the prospect of it excite our courage and our diligence. Though the way be long, rough, and thorny, and surrounded with enemies, let us not faint; remembering where we are journeying to, and what we shall possess there. We are traveUing indeed through a wilderness, and we may want this or the other good thing in it. But let us remember the good which God hath spoken concerning his Israel. Let not the difficulties of the wilderness discourage us, nor the tempta- tions of it allure and corrupt us, as they did the Israelites. If we walk by faith, and keep the end of our journey, the place which God hath promised, always in our eye, it will be our cordial and our preservative. Above all, let us be careful that we do not tire in the heavenly road, but hold out to the end. Soon shall we come to the conclusion of our journey, and finish our course with joy. May God hold up our goings, and confirm us in the way of holiness to the end ! This he will do, if we watch and pray. Thus he hath declared, " They that wait upon 190 obton's practical works. the Lord shall renew their strength ; they shall mount up with wings as eagles ; they shall run and not be weary, and they shall walk and not faint," Isa. xl. 31. DISCOURSE XXIII. the folly and sin of men in perverting their own way^ and then fretting against god. Proverbs xix. 3. The foolishness of man perverteth his way ; and his heart fretteth agaiiist the Lord. That our times are in God's hand, and the various circumstances and events of our lives under his direction, will be allowed by every serious mind to be most evident, comfortable, and in- structive truths. But so perverse and ungrateful are many, that they abuse these truths, and reflect upon the blessed God, by ascribing to him, and charging upon him, all the afflictions which befall them. Whereas a little more thought and reflection would convince them that they have brought many, if not most, of these afflictions upon themselves ; and that God is no further accessary to them, than as in the nature of things, and the course of his wise providence, he hath established a connexion between folly and suffering, between sin and misery. This is so bad a temper, and withal, it is to be feared, so common, that I am very desirous to convince you of its sinfulness, and dispose and assist you to guard against it. It was a sin as old as So- lomon's time, according to his observation in the text, that " the foolishness of man perverteth his way ; and his heart fretteth against the Lord." It was the case in Greece as well as in Judea : for Homer, who lived soon after the time of Solomon, observed that " men lay those evils upon tlie gods, which they have incurred through their own folly and perverseness." It is the case likewise in Britain, notwithstanding our great advan- tages by the gospel of Christ. We may express the meaning and design of the text in this obsei-vation, that it is a common thing for men to charge those evils upon Providence which they have brought upon them- selves. "The foolishness of man" signifieth his want of thought and reflection ; his indiscretion and rashness ; or his sin and wickedness, as the word " foolishness" often signifies sin in Solomon's writings. It " perverts his way," leads him aside from the path of wisdom and prudence, safety and happiness. By this means he brings himself into trouble; is reduced to necessity, perplexed with difficulties, or oppressed with sorrow. Then he committeth this grand error after all the rest, that DIS. XXIII.] ON SELF-PROCURED EVILS. 191 " his heart fretteth against the Lord." He is vexed, not at himself, but at Providence; and complains that God dealeth unjustly or unkindly by him. The word here rendered " fret- teth" is very emphatical. It is generally translated to " be angry," or " full of indignation." It is, in the prophecy of Jonah, used concerning the raging of the sea ; and so beauti- fully expresseth the tossing and tumult, the commotion and uneasiness, which there is in a discontented, ungoverned mind. It is like " a troubled sea when it cannot rest, and its waters cast up mire and dirt ;" there is no composure and peace in it. So that such a person makes himself miserable, while he com- plaineth of his Creator and censureth his providence. For the illustration of Solomon's remark in our text, we may observe that the general principle on which men act in this case is right and just ; but the conclusion they draw from it is wrong ; and that the temper which they manifest herein is very foolish and wicked. I. The general principle on which men act in this case is right and just. When they fret against the Lord they suppose that there is a God ; that he observes and interests himself in the affairs of his creatures ; that he not only directs and manages the events which relate to kingdoms, nations, and other large communi- ties, but the events which relate to every particular person; that evil in general, as well as good, proceedefh from the hand of the most High ; and that it is a considerable part of his pro- vidential government to try, exercise, and promote the virtues of his rational creatures by the discipline of affliction. These principles they take for granted ; and they are quite agreeable to the light of nature and the word of God. But then, II. The conclusion they draw from hence, namely, that they have not brought their afflictions upon themselves, is generally wrong, and their charge upon the providence of God groundless and unjust. I apprehend that the best method of illustrating and con- firming the truth of Solomon's remark, and guarding you against this error, is by laying before you some instances of it, taken from the practice and conduct of mankind ; instances that we see or hear of almost every day. Therefore I would observe, that it is often the case with regard to men's health ; their worldly circumstances; their relations in life; and the state of their minds and religious concerns. L It is often the case with regard to men's health. Here they " pervert their way," and yet " fret against God." It is common to hear some persons complaining that they are always sick or in pain, never well; that they have no enjoy- 192 orton's practical works. ment of life, and cannot do as otheis do. They can scarce open their mouths but it is with a complaint, or the very tone and accent of their voices betrayeth the fretfulness of their hearts. They complain that God denies them the health and spirits which he hath given to others. They envy every one that is more strong and lively than themselves ; and are some- times ready peevishly to say, that God hath given them life upon very ill terms ; that it is not a gift worth having, unless they were better able to perform the business and enjoy the comforts of it. Now with regard to many, perhaps most of these complainants, they have perverted their own way. Their intemperance and excesses have injured their constitutions. Or if they are not chargeable with excesses that are reckoned cri- minal, they may have been fond of indulging and pampering the body, and erred in the quantity or quality of their food. While others of the fretful sort, merely from a principle of covetousness, have denied themselves proper nourishment, or the means to recruit their health, when by any disease or acci- dent it hath been impaired. Many bring themselves into these unhappy circumstances by indolence and inactivity. Their limbs grow weak for want of use, and their spirits flag for want of exerting them. While others exceed in too close an, appli- cation to business, exhausting at once the strength of the body and the vigour of the mind. The unruly passions of some injure their frame. Excessive sorrow brings sickness, pain, and death. " Envy is the rottenness of the bones;" and "they that will be rich, pierce themselves through with many sorrows." In short, a physician of the first abilities and eminence in his profession hath observed, that " not one in a thousand of man- kind dieth a natural death."* And is it reasonable that any of these persons should censure the providence of God, when they have thus perverted their own way, and brought sickness, pain, and decay upon themselves ? The remark in the text is appli- cable to many, 2. With regard to their circumstances in life. We see men impoverished and reduced to straits and difficulties. They have had no business to do, or have lost it. They are cheated, or others break in their debt, and they are ever meeting witli losses and disappointments. They will tell you that they are diligent, honest, and willing to live, but providence doth not favour them. They complain that God brings them into straits and embarrasseth their circumstances. They have often an evil eye upon others. See how they live ! how prodigiously they thrive, and what fortunes they get ! They are ready to con- demn all mankind as dishonest, and commend every man's call- ing but their own. They not only complain that their friends * Dr. Gregory. DIS. XXIII.] ON SELF-PROCURED EVILS. 193 have no pity for them and will not help them, but that provi- dence itself frowns upon them. Now I have scarcely known an instance of this kind, but where I have had reason to believe that these complainers have perverted their own way. In the case of some, it is owing to their choosing a wrong profession and calling in life, following their youthful inclinations, and despising the advice of their wiser parents and friends. Thus they engage in some business which doth not suit either their genius, or their strength, or their fortune, or their capacity. Most persons that are in straits bring themselves into them through their own negligence, carelessness, and extravagance. So Solomon observeth, "The glutton and drunkard come to poverty. By a whorish woman a man is brought to a morsel of bread. By idleness of hands the house droppeth through, and drowsiness clothes a man with rags." What multitudes are there who out-trade their capital ! They do not consider what debts they owe, what interest they have to pay, and what a family they have to support. They are ambitious to live and make a figure like others in better circumstances. They are fond of company, and expensive and unprofitable entertain- ments, or support their children or other relations in pride and extravagance, and so impoverish themselves. Many are ruined for this world by an indolent temper. Some neglect their shops and follow their sports. Others are easily deceived and imposed upon, because they will not be at the pains to think .and ask the advice of their friends. And when they find their circum- stances impaired, instead of greater diligence and frugality, they run hastily into some scheme of getting money more easily, by which they are ruined at once. They see their affairs going bad, and that they cannot answer the just demands made upon them, yet they are too idle to apply to work, or too proud to retrench their expenses, and so " poverty cometh upon them like an armed man." In many a surly disobliging temper, in others want of punctuality in dispatching orders and settling accounts, brings them into distress. There would be very few paupers, few burdensome to their friends and parishes, if me- chanics and servants would consider what is before them in life ; if they would save against a time of sickness and old age, and not spend all they get in rioting, dress, and vanity. It is to be feared that many neglect daily and seriously to pray for that " blessing of the Lord which maketh rich and addeth no sorrow with it." In short, (to use the words of a judicious writer) " whoever will trace upward to the springs and causes of public and private events will find, except where the imme- diate finger of providence is visible, that what is usually called ill luck is the effect of negligence or imprudence." And the noted Cardinal de Retz used to say, that " misfortune was VOL. I. O 194 orton's practical works. only another word for imprudence." The remark in the text is applicable to many, 3. With regard to their relations in life. For instance, how many unhappy marriages are there ! Some persons of both sexes complain of their being unequally yoked. They envy every one who is more happy in that relation than themselves, and murmur at providence for directing them to so bad a choice. They lament their distress, and say it was their fate ; when alas, it was their folly. They preferred wealth, beauty, or wit, before good sense, good temper, and piety. They chose by the sight of the eye, or the vanity and lusts of the heart, without con- sidering that it was to be a relation for life, and what qualifica- tions were necessary to make that agreeable. Their friends foresaw and foretold the misery they were bringing upon them- selves; but they would not believe them. Instead of taking any pains to remove whatever is the occasion of coldness and uneasiness between them and their yoke-fellows, they act as if they studied to increase it, by bitter words, teasing complaints, unkind surmises, Jealous suspicions, and particularly by behav- ing ill to each other's relations ; than which, there is not a more common source of conjugal unhappiness, nor a more evident sign of folly and perverseness. The remark in the text is appli- cable to many with regard to their children. They complain that their children are idle, disobedient, and undutiful; keep bad company, and will not be restrained ; that they cannot ma- nage them; that they have not such comfort in their children as other parents have in theirs ; and that God hath not given them grace. Now I believe that in most instances of this kind parents have perverted their own and their children's way. They are unconcerned about their children's souls, neglect family prayer and instruction. Or if they pray with them and teach them the principles of religion and to pray, they neglect the government of their passions, will not allow them to be contra- dicted, and suffer them always to have their own will. They wink at those follies which ought to be restrained, and yet strangely wonder that their children are untractable. Some pa- rents show great partiality in tiie treatment of their children. They suffer a favourite child to tyrannize over the rest, and so lay a foundation for family jealousies and contentions. While they teach them religious principles, they teach them also the love of money, dress, and show. They set them a bad example of eagerness for the world ; speak with a])plause of those who are rich and fine; and make money their children's reward when they do well. Thoy are glad to have their children taken notice of and entertained by those who are much their superiors. Hereby young persons contract a taste and habit of living above their rank and circumstances. Thus they become averse to, and unfit for, those humble stations for which providence evidently DIS. XXIII.] ON SELF-PROCURED EVILS. 195 intended them. And probably nothing hath contributed more than this, to the corruption and ruin of so many ministers' children ; though in other respects they have had some peculiar advantages in their education.* Many parents are more intent upon getting a fortune for their children, than giving them a good education, or instilling into them those principles and dis- positions which would prevent their abusing what they possess. They set them as apprentices or servants in families where there is no religion, and where they are likely to be corrupted. Yet they wonder that their children should be worse than others, and cannot see the cause of it ; when every one else sees it plainly. This remark is likewise applicable to the case of ser- vants. What perpetual complaints have we of bad servants ! How often do we hear it said, " No one hath such bad servants as I ; or is obliged to change so often. I have the worst luck in the world." And their heart fretteth against the Lord. Now these complaints likewise are often self-procured. There are perhaps no methods used to make servants serious and good : no family prayer J no religious instructions given them. They are often kept from pubUc worship on the Lord's day, unneces- sarily employed about secular business, and allowed to waste sa- cred time in amusements. In many families, where God is daily worshipped and the sabbath sanctified, no pains are taken by the masters and mistresses to gain the esteem and affection of their servants. They -are imperious in their commands, unrea- sonable in their expectations, and perpetually chiding and teas- ing them. They too often and too long blame trifling failings, and aggravate greater ones. Hence they lose their own reputation, and can procure no servants but those whose characters at best are suspicious ; and who will not be concerned to please, because they think it impossible. Once more, under this head ; many are blameable for their discontent with the world about them. They complain of the ill behaviour of their acquaintance and neighbours ; " that they meet with no esteem and respect, but are slighted, neglected, and forgotten ; that they are afflicted, but have no pity shown them ; that the world is weary of them, and wants to have them gone." All this may be true ; and yet no more than they deserve : at least have brought upon them- selves, by insolence, pride, and ill manners ; or by tiring all about them with their complaints, and acting as if they were determined not to be pleased. Thus doth the folly of men in social life pervert their own way. I add, in the last place, 4. The remark in the text is applicable to the case of men's minds and their religious concerns. This we have in part seen * " My care and fear for my children is, lest being kindly entertained by, and con- versing with, persons so far above them in rank and fortune, though of the best sort, should lift them up ; whereas I had rather they should be kept low." — P. Henry's Life, p. 105. O 2 19(j orton's practical works, under the former heads. It is no uncommon thing for those who make a profession of religion, and one would hope had " the root of the matter" in them, to be uneasy and fretful without any external cause. They complain that " others can find com- fort and pleasure in religion, and the worship of God, but they cannot; that they want that inward peace and hope, which many enjoy ; and God denies them those assistances which he grants to others." Now, this is often owing to their own negli- gence ; suffering their passions in early life to gain the ascen- dancy over them ; taking little or no pains to furnish their minds with useful knowledge, and to have the word of Christ dwell in them richly. They neglect the worship of God for every tri- fling reason : perhaps they neglect to seek the blessing of God upon the appointed means of grace, and to mix faith with the word which they hear ; so that ordinances do not profit them and afford them comfort. They have some sins which are unmorti- fied ; and these obscure their hopes. Yet such is their dispo- sition, that their ministers and friends have no encouragement to offer them any admonition and advice, as they have just reason to apprehend that it will be received with resentment or esteemed impertinence. They complain that God giveth Satan power over them ; when by neglecting watchfulness, self-government, and prayer, they even tempt the tempter ; make their hearts a proper abode for him ; and their own passions furnish him with instruments to perplex and torment them. They are ready to say " when they are tempted, they are tempted of God;" whereas "God tempteth no man ;" but they are "drawn away of their own lusts and enticed," James i. 14. By irregular passions and a fretful temper they grieve the Holy Spirit of God, and cause him to withdraw ; and then complain of God, that he hath taken away his Holy Spirit from them. To these and many such instances which might be mentioned, those words of the prophet may be applied, "Their own iniquities correct them, and their own backslidings reprove them," Jer. ii. 19; or in the language of Solomon, "They eat of the fruit of their own way, and they are filled with their own devices," Prov. i. 31.* I now proceed to show, III. The folly and wickedness of this conduct. It is very absurd, for in most of these cases they have no one to blame but themselves, or the chief fault, if they suffer by others, is in their own conduct. It likewise proceeds from • "The happiness of life depends On our discretion and a prudent choice ; Look into those they call unfortunate, And closer viewM, you'll find they arc unwise-, Some flaw in their own conduct lies beneath. And 'tis the trick of fools to save their credit, Which brought another language into use." — Dr. Young. DIS. XXIII.] ON SELF-PROCURED EVILS. 197 ignorance of themselves. The eye seeth not itself, and most men are strangers to their own faults and imperfections, or take pains to vindicate, excuse, or palliate them. They have perhaps friends; but these will not submit to the painful task of pointing out their errors, or showing them the cause of their distresses, through false tenderness to them ; or perhaps, as was hinted above, because they think it will answer no end but provoke their resentment. But this temper is chiefly owing to pride ; to such a high opinion of their own wisdom and goodness, that they think it next to impossible that they should have done any thing to bring affliction upon themselves. Such persons are generally the last to own that they have judged or acted wrong. Every one sees that they have perverted their own way but themselves. In these cases, to fret against the Lord, and impute our misfor- tunes to him, to charge upon him what we bring upon ourselves, is an impious, horrible insult upon him. It is charging him foolishly, unjustly, and blasphemously. It is true, indeed, he hath established a necessary connexion between folly and vexation, between vice and misery. But therein he hath acted like a wise and good governor, and consulted the happiness of the creation. This is the best imaginable means to keep men from the ways of sin and folly. Yet supposing that we had not perverted our own way, but God had seen good to exercise us with the afflictions we suffer ; to fret against him in that case would be very wrong, and show an irreligious spirit. He hath a right to do this, as we are sinful creatures and deserve no good thing at his hand. And if our burdens were heavier, and our sorrows more acute, we have no reason to " complain for the punishment of our sins." Especially when we reflect, how many mercies and comforts he continueth to us, and that he ^' exacteth less than our sins deserve." Consider further, this temper is bad for ourselves. Fretfulness only tends to aggravate our afflictions and to hurt our minds. It spoils our relish for the comforts that are continued unto us, and drives away from us the friends that would pity and help us; for men will not be teazed into kindness and compassion. It destroys the love of God and the power of religion in the heart, and will unfit us for the blessed world of friendship, peace, love, and joy. Besides this, it may provoke God to bring upon us some heavier affliction, to humble the pride of our hearts, and lead us to own that " the Lord is righteous." APPLICATION. 1. Let me exhort young persons, and those who are setting out in life, to consider, how much prudence, caution, and foresight are necessary for them ; since there are so many instances in which men pervert their own way, and bring themselves into straits, . difficulties, and sorrows. "Ponder" then, my young friends, 198 orton's practical works. " the path of your feet, and look well to your goings." Let prudence and discretion guide you ; let integrity, sobriety, and diligence preserve you ; let meekness, civility, and good temper appear in all your converse and transactions with others. Desire, attend to, value, and follow, the sage advice of your parents, and other wise and experienced friends ; at least weigh it carefully and deliberately before you venture, in any one instance, to act contrary to it. Remember what Solomon saith, in the verse before the text, " He that hasteth with his feet, sinneth." Let this caution be particularly attended to, in those two most im- portant concerns ; the choice of your profession and occupation, and the choice of a companion for life. Remember, what a lively writer suggests, that " repentance is an excellent visiting friend, when she reminds us of past miscarriages, and prescribes rules how to avoid them for the future ; but a most troublesome companion, when fixed upon us for life." Above all, let the fear of God rule in your hearts, which will be the best preservative from evil ; and daily look to him for wisdom. " Trust in the Lord with all thine heart, and lean not to thine own under- standing. In all thy ways acknowledge him, and he shall direct thy paths." 2. We may infer, what a great and mischievous evil pride is. This vice prevents men from seeing their dangers and their errors, and hinders their returning to the ways of wisdom, prosperity, and happiness. It leads them to think that they were in no fault, and never yet went out of those ways. It dis- poseth them to throw the blame of all their calamities on their parents, friends, neighbours ; yea, upon the blessed God : upon any one but themselves. Let us endeavour, then, to be sensible that we are weak, ignorant, and fallible creatures, and not be " wise in our own eyes." Let us likewise pray that God would give us a discreet and sober mind, and " hide pride from us." Thus shall we be most likely to escape mistakes, or soon to discern them, and with honour and comfort to retract and amend them. 3. We 7nay learn that it will he of great use to us to make a serious inquiry, to what cause our afflictions are owing. When you are exercised with troubles and sorrows, take a careful re- view of your past temper, conduct, and way of life ; and ask yourselves that question which the prophet puts to Israel, " Hast thou not procured this to thyself, in that thou hast for- saken the Lord thy God ? " Jer. ii. 17. Consult your friends upon this point. They are better judges in many cases than you can be; for partiality and self-love blind the eyes. Desire them faithfully to tell you, to what they apprehend your afflictions are owing ; and be not angry if they deal plainly with you, even though you should think they mistake the case, for that will prevent their using a friendly freedom with you another time. DIS. XXIII.] ON SELF-PROCURED EVILS. 199 Above all, earnestly pray that God would enable you to trace up the bitter streams to the fountain ; that he would point out to you your own errors, and " show you wherefore he contendeth with you," Job x. 2. The knowledge of this is of great im- portance, as it will tend to promote your humiliation and patience under present afflictions, and your caution and watch- fulness for the future. Once more, 4. Let us all guard against this great sin of fretting against the Lord. There are few indeed so wicked, or so void of decency and good manners, as to vent their complaints against him openly ; to tax the holy Lord God with injustice or unkindness. But it is feared, many do it secretly ; and Solomon may perhaps intimate this in the text, when he speaks of the heart, not the tongue, fretting against the Lord. And, indeed, what else is the lan- guage of all our murmurings and complaints? Is it not fretting against the Lord, though we do not use his name ? As far as we have been guilty herein, let us be deeply humbled before God, for the sin and folly by which we have perverted our way. Let us repent of the affront we have offered to him, the dis- honour we have brought upon religion, and the injury we have done to our own souls. To prevent this for the future, let us remember, that though we may not have brought the evils which we suffer upon ourselves, yet sin is the cause of them. Our iniquities may have provoked God either immediately to afflict us, or to permit others to do it ; or suffer us to pervert our own way, and " in the greatness of our folly to go astray," Prov. V. 23. In short, if you must complain, complain of your- selves, that you are much worse than you ought to be, and can- not bear the common events of life with tolerable patience. Where sin sits heavy, affliction sits light; and the afflicted person will be penitent, humble, and thankful. Accordingly the prophet Jeremiah thus describes a patient sufferer : " He sitteth alone and keepeth silence," without grieving and dis- turbing others with his complaints, " because he hath borne the yoke of affliction. He putteth his mouth in the dust," with deep and silent humiliation, " if so be there may be hope," Lam. iii. 28, 29. Be careful, my brethren, especially those of you who are in affliction, that you do not indulge a complaining spirit. To fret against men is foolish and bad ; this disposition will grow upon you, and you will come to fret against the Lord. Endeavour to keep up good thoughts of God, and low thoughts of yourselves, and then you will never fret. Consider how much better God is to you than you deserve, and how much worse you are than you ought to be ; and it will silence every complaint. Thus also by your afflictions your hearts will be made better, and you will be led to see and acknowledge that " all that God hath done unto you, hath not been without cause," Ezek. xiv. 23, but with perfect justice and the kindest 200 orton's practical works. design. In short, we can never be truly easy and happy, till we accustom ourselves to prudence and caution in our conduct, and to look forward to the certain or probable consequences of it ; yea, till we not only gain some considerable degree of patience and contentment, but can with Job, amidst his heavy afflictions which he had not brought upon himself, " fall down before God and worship, saying. The Lord gave, and the Lord hath taken away ; blessed be the name of the Lord !" Job i. 20, 21. Amen. DISCOURSE XXIV. THE DESTRUCTION OF LOt's WIFE TO BE REMEMBERED. Luke xvii. 32. Rememher Lot's wife. When our Lord had been foretelHng the destruction of Jerusa- lem and the miseries coming upon the Jews, in St. Mark's gospel, he concludes the prophecy thus ; " And what I say unto you, my disciples, I say unto all, Watch ;" thereby plainly intimating that the several exhortations to watchfulness and caution, con- tained in that prophecy, are intended for us and for his disciples in every age, as well as those to whom they were immediately addressed. Our Lord is foretelling the same event in the chapter where the text is. After he had represented the sudden manner in which the calamity should come, and illustrated it by the flood which drowned the whole world, and the destruction which overwhelmed Sodom, he exhorts them to fly with the utmost speed from the approaching calamity, and to enforce the exhor- tation, he commands them in the text to " remember Lot's wife." According to his own reasoning, what he said to them he saith to us. It is a caution which we, my friends, always need , in peaceful as well as troublous times ; considering the destruction that shall come upon all the ungodly, and how prone we are to linger and trifle, when we should be intent upon securing our everlasting salvation. In his name and by his authority, then, I say unto you, " Remember Lot's wife." And I shall consider, I, What we are to remember concerning her; and, II. For what purpose we are to remember her. Let me show, 1. What we are to rememher concerning her. And here you will observe, that Christ takes it for granted that his hearers were well acquainted with the calamity which befell her, according to the account of it in the Old Testament; and this short hint might be sufficient for them. But as I fear many among us are not so well acquainted with the scripture DI8. XXIV.] THE DESTRUCTION OF LOt's WIFE. 201 history, as probably the Jews in general were, it may be proper for me to give a short account of the destraction of Sodom, and then more particularly show, what were the sin and punishment of Lot's wife, which are the circumstances we are called upon to remember. The history we have in Genesis xix. : and there we find, that Sodom and Gomorrah were very wicked cities, abandoned to all manner of licentiousness, and to vices not to be named among Christians. Their cry came up to heaven for vengeance, and God was determined to destroy them. Abraham earnestly interceded for them, and he had prevailed, if there had been ten righteous persons in all Sodom. A kinsman of Abra- ham's, whose name was Lot, whom St. Peter calls "a just and righteous man," lived there. Two angels in human form came to Sodom and lodged at his house ; and, having seen a fresh and flagrant instance of the Sodomites' wickedness, they told Lot that the city should be destroyed next day. They commanded him to leave the place, with his family and near re- lations, if he could prevail upon them to go with him. Early in the morning the angels hastened Lot and his wife and his daughters out. And while Lot lingered, unwilling to leave his goods, at least his children behind him, the angels brought him and his family forth, and set them without the city, saying, " Escape for thy life : look not behind thee, neither stay in all the plain ; escape to the mountain, lest thou be consumed :" a command, that was addressed to them all. Lot, fearing he should not be able to reach the mountain before the destruction came, desired permission to retire to Zoar, a little town near. His request was granted, and that place was spared for his sake. " Then the Lord rained brimstone and fire from heaven" upon those wicked cities, and overthrew them and destroyed all their inhabitants, and the plain where they stood was changed into a sulphureous lake, called the Dead Sea. But what our text re- fers to, is the account we have of Lot's wife (v. 26). "She looked back from behind him and became a pillar of salt." And here we have, 1 . Her crime. " She looked back from behind him." She was loath to leave Sodom. She saw her husband and her daughters go forward, and they no doubt persuaded and urged her to make haste. But she loitered, when she should have ifled ; stayed be- hind, vexed and discontented, till they were got into Zoar ; for Moses tells us the storm did not come down till they were safe there. Now in this her conduct there were unbelief, dis- obedience, ingratitude, and a worldly spirit. There was great unbelief. She seems to have doubted the truth of the angels' declaration, though she had, the night before, seen an instance of the profligacy of the people, and the miraculous power of the angels, in striking them with blindness. Seeing it a fine morn- ing, for Moses observes, " the sun was risen on the earth when 202 orton's practical works. Lot entered into Zoar ;" seeing no cloud gathering, no signs of a tempest, she thought she might have been safe in Sodom; at least that the destruction would not be so great and sudden as was threatened. Further, she was disobedient to express re- peated conmiands to hasten out, not to look behind her nor stay in the plain. She was likewise very ungrateful to God, who had informed the family of the approaching destruction, and urged them to fly, " lest they should be consumed in the punishment of the city." This aggravated her disobedience. But it seems, the principal reason why she looked back was a worldly spirit. Her heart hankered after what she had left behind. She was loath to part with her house, goods, and substance ; to lose her relations and acquaintance there. For our Lord introduces this caution, immediately after he had commanded his disciples to fly from Jerusalem, and not go into their houses to take away their goods. So that an inordinate, unreasonable love to earthly things led her to look back and linger in the plain. This was her crime, and this we are carefully to remember. Let us consider, 2. Her punishment; and this is expressed in a few words, " She became a pillar of salt." She was overtaken by the storm which destroyed Sodom. The lightning blasted her. She was struck dead, but not thrown down. She stood erect, like a pil- lar or statue. The brimstone and salt, which were rained down, fell upon her, and not only crusted her over, but penetrated through her whole body. And this may be illustrated by what Moses saith, when speaking of the destruction of Sodom, "The whole land thereof is brimstone and salt and burning," Deut. xxix. 23. Thus she was instantly petrified ; changed into a sub- stance that would endure ; a metallic salt ; of which, in some places in the east, they make their houses, and which will endure for many ages. This sudden, strange, awful punishment was inflicted upon her in the very act of wickedness; and she con- tinued as a monument of the divine displeasure. Josephus, the Jewish historian, who lived a little after Christ's time, saith the pillar remained to his days, and that he himself had seen it, almost two thousand years after the event. But whether it were so or no, she stands in the bible as a monument for ever ; a warning to all succeeding ages, to remember her crime and avoid her misery. And this leads me to the second thing pro- posed, which was to consider, IL For what purposes we should remember her ; what improve- ment we are to make of this singular event. And the general use is, to take warning by her, not to trifle, when our eternal salvation is at stake. To enforce this warning and caution, let us consider, wherein her case and ours resemble each other. And here let the following particulars be carefully attended to. God will certainly bring destruction upon the wicked. He hath DIS. XXIV.] THE DESTRUCTION OF LOt's WIFE. 203 mercifully provided a place or method of safety. He giveth us many calls and motives to hasten to it. But men are very apt to linger and look back, even after they have begun to escape, and the awful calamity of Lot's wife should be remembered, in order to prevent delay. Consider, 1. God will certainly bring a dreadful destruction upon the wicked. Of this we have the strongest assurance. It is the dictate of natural reason and conscience. It appears from God's moral perfections. The holiness of his nature invariably leads him to hate sin, and the honour of his government, and regard to the happiness of the creation, require him to punish it. That the righteous should be treated as the wicked, or the wicked as the righteous, would (as Abraham argues in the case of Sodom) be inconsistent with the rectitude of "the Judge of all the earth." His word expressly declares that he will punish them. This is the language of all the inspired writers. We need no angel to come from heaven to tell us this. God's own Son, the Lord of angels, hath informed us of it. By his doctrine and death he hath shown us the evil of sin. He hath revealed the wrath of God, not only against those that sin, and " declare their sin, like Sodom," but agamst " all unrighteousness and ungodhness of men." We are assured of a day of judgment, when " God will render to every man according to his works ; indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." The destruction of Sodom for its abominations shows, as the apostle Peter observes, that God " knows how to reserve the unjust to the day of judgment to be punished," 2 Pet. ii. 9. It shows us that the most profligate and insolent bodies or societies of men can neither escape nor resist his anger. While the destruction of Lot's wife shows us that he will not pass by the wilful transgression of single persons. Further, the future destruction which God will bring upon the wicked will be inconceivably dreadful. They " shall be turned into hell ;" and in order to give us some idea of that place of torment, it is frequently described by images and figures taken from the ruin of Sodom. " Upon the wicked," saith the Psalmist, " God shall rain snares, fire, and brimstone, and a horrible tempest," Ps. xi. 6. Hell is described as " a lake that burnetii with fire and brimstone," in which " the fearful and unbelieving, murderers, whoremongers, idolaters, and all liars, shall have their part," Kev. xxi. 8. And St. Jude observes (v. 7) that " these cities are set forth for an example, suffering the vengeance of eternal fire." So dreadful will the destruction of the wicked be. 2. God hath mercifully provided a place or method of safety ; a way to escape this destruction. He not only tells us of future misery, but shows us how we may be delivered from it ; that we may not be driven to despair, and plunge ourselves into greater guilt and ruin, because there is no hope. Now it is the Lord 204 orton's practical works. Jesus Christ, " who delivereth from the wrath to come," 1 Thess. i. 11. He is, as it were, our Zoar ; the city of refuge to which we are to fly, and where alone we can be safe. He inviteth sinners to come to him, that they may have life ; to believe and trust in him ; and this is described by the apostle, as " flying; for refuge, to lay hold on the hope set before us," Heb. vi. 18. This is the sure foundation which God hath laid, on which whosoever trusteth shall never be confounded; while every other refuge to which sinners betake themselves, will prove " a refuge of lies, which the storm shall sweep away and overflow," Isa. xxviii. 17. In order to be safe in him, we must entirely leave Sodom ; that is, forsake every sinful way, and renounce all the unfruitful works of darkness. We must become new creatures, have our temper and spirit, our leading aims and pursuits, different from the men of the world ; and while we live among them, like righteous Lot in Sodom, be uncorrupted by their principles and manners ; and, like him, be grieved for and reprove their filthy conversation and unlawful deeds. I observe, 3. God giveth us many calls and motives to hasten and escape for our lives. In the exhortations given by his prophets, by his Son, and by his apostles, speed is required and insisted upon ; and the folly and danger of delay are pointed out. We are com- manded to " fly from the wrath to come," like persons alarmed with a sense of danger and desirous of salvation. He calleth men to hasten by his ministers ; who are so frequently ad- monishing trifling sinners, and persuading them, by the terrors of the Lord, to make no delay. He calls men to this, by reminding them that destruction may come suddenly upon them, like a thief in the night ; and that the consequences of being found sleeping and unprepared, will be eternally dreadful. The call is repeated and enforced by the many instances of persons dying suddenly or in their full strength. God puts it into the hearts of Christian friends to admonish sinners, as Lot did his relations and townsmen. Their own consciences often remind them of the necessity of speed. Some awful passage of scripture, the attack of sickness, or the death of their acquaintance, rouse their consciences, alarm their fears; and the Spirit of God follows them with this solicitation, " Save yourselves from this untoward generation." God is gracious in all these calls and awakenings. Thus, as was said of Lot and his wife, "the Lord being merciful to them," lays hold on their hands, while they linger ; brings them out and says, " Escape for your lives." " How shall I give thee up, Ephraim ? how shall I make thee as Sodom ? how shall I set thee as Gomorrah ?" I observe, 4. Men are apt to linger and look back, after they have begun to escape. The death of Lot's wife shows that none of the family could be safe, till they were got into Zoar. No more can sinners be safe, till they are in Christ; till they become sincere DIS. XXIV.] THE DESTRUCTION OF LOt's WIFE. 205 penitents and believers. There are many who are convinced of this ; they have had serious impressions made upon their hearts, and have been awakened to see that they are in the road to destruction. They have begun to fly from bad company and wicked ways ; and entered on a course of serious preparation for eternity. They have set their faces heavenwards. But they make no speed. And the same dispositions, which led Lot's wife to look back, retard them. For instance, when their first alarm is over, they begin to question whether there was any reason for their fears ; whether the word of God denounceth such judgments upon sinners as they hear in the congregation; whether ministers are in earnest in their threatenings and admonitions. They appear to them, as Lot did to his wicked sons-in-law, "as one that mocketh." They question whether the threatenings of wrath in scripture belong to any but the most profligate sinners. While they are thus demurring, Satan steals away their good impressions, and hardens them in their unbelief. They see others lingering; and some too who make a profession of religion ; and they think that an excuse for their lingering also. Like Lot's wife, they are loath to leave their old ac- quaintance and companions ; loath to break off" their connexions with them, and renounce their sinful pleasures. Sometimes, when they are disposed to do this, they fear lest their companions should make a jest of their religious concern. And this doth more to draw them back than all the terrors and mercies of the Lord can do to quicken them. Again, the love of the world and the influence of present things pull them back, as they did Lot's wife. Worldly business and pursuits draw off" their atten- tion from the one thing needful. Pleasure courts and amuses them. Their attachment to earth and sense is so strong, that they make no advance towards salvation, but look back. Their serious impressions and convictions are lost; and their '* good- ness is as the morning cloud ; and like the early dew, it passeth away." Thus men trifle in the most important concerns, and linger on the very brink of ruin. 5. The destruction of Lot's wife should be remembered in order to quicken us ; to prevent our looking back and excite us continually to press forward. Christ commands us to remember it, to call it often to mind, and fix our thoughts closely upon it. We see that lingering was fatal to her ; it was to the Jews, when Jerusalem was besieged ; it hath been so to thousands since. And we may apply to multitudes in this generation, what our Lord saith just before the text, " As it was in the days of Lot, they did eat and drink, they bought and sold, they planted, they builded ;" minding nothing but the business and pleasures of this life ; " but the same day that they went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed," 206 orton's practical works. Luke xvii. 28, 29. And God grant it may not be the case of any of you, when Christ cometh to call you hence ! These instructions the event which we have been considering suggests to us ; that God will bring a dreadful destruction upon all the wicked ; he hath mercifully provided and discovered a way to escape it ; he giveth us many calls, and urgeth many motives to engage us to fly from it ; men are apt to linger and look back, after they have begun to escape ; and the destruction of Lot's wife should be remembered and considered in order to quicken them. APPLICATION. Let me now conclude with a serious address grounded on these particulars. If you have never yet attempted to escape from spiritual Sodom, from a state of sin and death, let me address you as Lot did his children, " Up, get ye out of this place ,• for the Lord will destroy all those that are found in it." Linger not in the plain of destruction ; but fly to Jesus Christ; and by sincere repentance and faith receive him as a Saviour ; for there is salvation in no other. " To-day, while it is called to-day," and you may escape and be saved, " hear his voice and harden not your hearts." This is not a vain thing, but your life ; it is a matter of the most urgent necessity, and your eternal all is at stake. If you are tempted and inclined to defer it, " remember Lot's wife." Have you, through grace, been awakened and humbled for sin? Have you begun to forsake evil company, and to leave the abodes and the practice of wickedness? I exhort, entreat, and charge you, never to look back. Never venture to return to a sinful way. Never hearken to a so- licitation to return. Never hesitate a moment about it. Never send back a kind look to the state and the company which you have forsaken; as if you had left them with regret, and were sorry you had gone so far. Remember what it was that seduced Lot's wife to look back, and guard against that. Let not the love of money, or business, or pleasure, or friends, or relations, ever stop you in your course heavenwards, or divert you from reaching forth to that which is before you. Rather give up every thing, than your immortal interests. " For what is a man profited, if he gain the world and lose his own soul ?" Let me address the exhortation to all of you, whatever progress you have made in religion. Many of you have enjoyed great religious advantages. So had Lot's wife. No doubt that righteous man, who admonished his wicked neighbours and grieved for their vices, would by his conversation and example instruct and admonish his family. You are nearly related to good men. So was Lot's wife. You have escaped the grosser pollutions which are in the world. Your characters are good and fair ; and vou make a profession of piety and devotedness Dis. XXV.] Christ's apology for his disciples. 207 to God. All this was the case likewise with Lot's wife. His family was distinguished in feodom by sobriety, hospitality, de- cency, and piety. Yet notwithstanding all this, she trifled, lingered, and perished. Who then dare say, / am secure ? Who would not tremble for himself, and not be high-minded but fear? Who doth not see the greatest necessity for watch- fulness and prayer ? Look upon this pillar of salt, my brethren; look upon this monument of human weakness and frailty, and of divine justice; and receive instruction from it. Learn from it that " the backslider in heart shall be filled with his own ways." Learn from it that " if any man draw back, God's soul shall have no pleasure in him ;" and " what a fearful thing it is to fall into the hands of the living God." Learn from it to " work out your salvation with fear and trembling," and when you " think you stand, to take heed lest you fall." And let it excite your daily fervent prayer, that you may be quickened by the word of God, and " kept by his mighty power through faith unto salvation." To conclude. Let the story of Lot's wife be made familiar to your riiinds, and seriously and frequently considered. Think of her crime ; of those wrong principles and affections which led her to it ; and in how awful a manner God testified his dis- pleasure with her. And may it be effectual, through the energy of divine grace, to preserve you from apostasy and declensions, and engage you continually to press forward and lay hold on eternal life ; that ye be " not of them that draw back to per- dition, but of them that believe to the saving of the soul." And may he, who alone is able to do it, " keep you from falling, and present you faultless before the presence of his glory with ex- ceeding joy !" To him be glory and majesty, dominion and power, both now and ever. Amen. Jude 24. DISCOURSE XXV. christ s compassionate apology for his drowsy disciples. Matt. xxvi. 41, The spirit indeed is willing, hut the flesh is weak. When the apostle is exhorting Christians to " lav aside every weight, and to run with patience the race that is set before them," he adds, "looking unto Jesus, the author (or leader) of our faith," Heb. xii. 1, 2. And amidst all the afflictions of life and the difficulties of our Christian course, a lively view of the pa- tience, tenderness, and compassion of our leader and fore-runner, is very animating and encouraging. We have many instances of these in the New Testament ; and a very affecting and com- fortable one in the text. Our Lord, a little" before his death, re- 208 orton's practical works. tired into a garden for prayer, and took with him Peter, and James, and John. There he endured a great agony, and went through a scene of very deep distress. He commanded his dis- ciples to watch with him, that they might observe what passed, for their own instruction and the benefit of others ; to whom they might relate and transmit it. After he had spent some time in the most fervent prayer, he came to them, and found them sleeping. He saith to them, and particularly to Peter, who had been most forward in his profession of regard to his master, " What, could ye not watch with me one hour ?" keep awake so short a time, while I was in such an agony ? " Watch and pray, that ye enter not in temptation," that ye be not overcome by the temptations to which you will be exposed. He then adds in the text, " The spirit indeed is willing, but the flesh is weak." A noted commentator * observes, that " this is not intended as an excuse or mitigation of their sleeping in these circumstances, but as a motive to prayer and vigilance." I rather think it is to be considered in both these views. "The spirit is willing;" your hearts are honest ; you have a great love to me, and your resolutions to adhere to me are sincere ; " but the flesh is weak ;" the infirmities of the body prevail over the sentiments and reso- lutions of the spirit. On this account I pity and ex<;use your negligence and drowsiness ; but exhort you to be more careful for the future. This sense seems most agreeable to our Lord's general manner of treating his disciples. And taking the words in this light, they suggest much, both for our encouragement and our caution. And we may draw these three remarks from them : I. The faithful servants of Christ find the body a great hin- drance to the spirit. II. Christ maketh very compassionate allowances for the in- firmities of his servants. III. Nevertheless it is their duty to watch and strive and pray against them. I will illustrate these particulars, and add some suitable reflections. 1. The faithful disciples of Christ often find the body a great hindrance to the spirit; especially in religious exercises. Man is a creature " fearfully and wonderfully made ;" consisting of flesh and spirit ; a body composed of gross matter ; weak, frail, and reducible to dust ; and an immaterial, immortal soul. The prin- ciples of each are very different ; and yet they have a strange influence one upon the other. Every one knows and feels this, though none can clearly explain or understand it. The body is a clog to the operations of the mind ; so that it can take in but few ideas, extend its views but a little way, and keep its atten- tion fixed to any thought but for a short time. Hence our im- • Whitby in loc. Dis. XXV.] Christ's apology for his disciples. 203 provements in knowledge are so inconsiderable ; attained veiy gradually, and with great labour ; and the memory frequently loseth what it hath attained. Where the heart is sincere, and desireth to serve God and engage in religious exercises with vi- gour and zeal, the body will not keep pace with its desires and attempts, but quickly flags and tires. In persons of the best constitutions this is often the case. Cares relating to the body distract the thoughts ; and the liveliness of the spirits hurrieth them away from one object to another, so that the most important concerns are not so coolly and justly considered as they ought to be. This is particularly the case of persons of weak consti- tutions and feeble spirits. A little attention wearies them. When they would be most thoughtful and lively, they are least so. A fear, a desire, a hope, an alarm, that would scarce affect others, is sometimes too weighty for them, disturbs their repose, and clogs their faculties. They are " servile to every skyey influ- ence." A storm, a shower, a sudden change of weather some- times throws the animal frame into such confusion and disorder, that the spirit is quite confused and disordered by it. Drowsi- ness or a kind of stupor often seizeth them, and they are scarce capable of a few minutes' fixed attention, or of retaining one sprightly, devout, or comfortable thought. And in proportion to the pains they take to shake off" the gloom, and keep up the ar- dour of attention and devotion, is their weariness afterwards. The flesh exposeth us to many temptations. Particularly to gra- tify its appetites beyond the bounds of temperance and reason ; to indulge in sleep beyond what is necessary and healthful; to be fretful and impatient under afl^lictions and infirmities ; and through fear of sorrow, loss, and pain, to sacrifice faith and a good conscience. These temptations are strong even when the spirit is sincere, willing, and solicitous to avoid the appearance of evil, and suffer, or give up, every thing for God and religion. So St. Paul describeth this case ; " The flesh lusteth against the spirit, and the spirit against the flesh : and these are contrary the one to the other : so that ye cannot do the things that y-e would," Gal. V. 17; or rather, "ye do not perform the things that ye would." Further, the spirits of Christ's faithful disciples are often oppressed with unreasonable fears of death. In their de- liberate judgment they are sometimes willing to remove to the other world ; yea, desirous to depart. But a love of the body, and a fear of the pain and circumstances of dying, depress and terrify them, so that they are, as the apostle expresseth it, " sub- ject to bondage," The spirit is divided between desires and fears ; and the weakness of the flesh is sometimes too much both for reason and faith and hope. The remark in our text is peculiarly applicable to the aged, whose bodily imperfections, pains, and infirmities increase with their advancing years. Though their appetites are less strong and dangerous, yet their VOL. I. P 210 okton's practical works. temptations to impatience and fretfulness, and their incapacity for lively devotion and fixed meditation, generally increase. Oftentimes the inward man decays with the outward, and the weakness of the flesh damps the willingness, and abates the ar- dour of the spirit ; especially when they apprehend they are approaching their great change and entering upon an awful eternity.* It is with pleasure I proceed to observe, II. Christ makes very compassionate allowances for the infirmi- ties of his faithful servants. Thus in the context ; he saw his disciples struck with the re- proof he had given them for sleeping, and overwhelmed with confusion; he therefore makes a kind excuse and apology for them in the text. Here let us observe, that Christ knows the infirmities of the flesh, and makes the kindest allowances for them which the circumstances of the case will admit. He knoweth the weakness and infirmities of the flesh ; for God " created all things by Jesus Christ." He was the Almighty's instrument to bring all things into being, and form and unite the bodies and souls of men. He must therefore know how the body affects the mind, and what infirmities of the spirit arise from the flesh, what are wilful and allowed, and what are involuntary. He knoweth the weakness of the flesh, because he once dwelt in it. He " took part of flesh and blood," and was " in all things made like unto his brethren, that he might be a merciful high priest,"' Heb. ii. 17, 18. He was sub- ject to hunger and pain, to weariness and drowsiness ; and he felt those appetites which are common to men, though he always had them under an entire command. His knowledge of the frame and circumstances of mankind is perfect ; and his goodness and love, and the remembrance of what he suffered, while he dwelt in flesh, dispose him to make the kindest allow- ances which the case will admit. Accordingly the apostle ob- serveth, and the thought is very encouraging, " In that he himself hath suffered, being tempted, he is able to succour them that are tempted." Again he saith, " We have not an high priest which cannot be touched with a feeling of our infirmities, * It may be an encouragement and consolation to the aged in such circumstances, to mention the case of some eminently pious and useful men. It was observed of Mr. Baxter in his old age, that though he had no such degree of doubt as was any great trouble to his spirits, or procured any sinking, disquietins; fears, yet he could not say that he had such certainty of his own sincerity in grace, as excluded all doubts and fears to the contrary. Ur. Grosvenoronce told a friend, — " When I was young I thought I could expire with all the courage of a hero ; but old age is timid. When I feel some more violent and threatening symptoms, and reflect, that in a few hours or days I shall be made oi lost for ever, the thought makes me shudder." Dr. Watts, in the latter part of his life, when worn down by pain and weakness, often expressed himself on this head with great uneasiness ; and would say, " I hope I am safe. I hope I have not been all my life acting in disguise ; but it is hard to say." Dis. XXV,] Christ's apology for his disciples. 211 but was in all points tempted like as we are, yet without sin," Heb. iv. 15. He doth not require of us impossibilities ; nor expect any measure of devotion and obedience, but what with due resolution we can perform. In estimating the conduct and character of his servants, he taketh in every circumstance of difficulty and opposition ; their struggles with the temptations of the world, and especially with the flesh. It is certain, that the same acts of devotion, self-denial, and obedience, may have more virtue and excellency in them, when performed by some than others. Men cannot form a just esti- mate of this ; because they do not particularly know, how much difficulty there ariseth from the flesh in performing them. But Christ can judge of it, and he will undoubtedly take it into the account. Some, who are blamed for remissness and negligence in his service, may appear in his sight to do more than those who blame them ; or even than others, who are applauded for their zeal and activity. And, according to the gracious tenor of the gospel, they are entitled to a greater reward; as the widow's mite exceeded the larger contributions of others, be- cause she had less in proportion out of which to give, and therefore our Lord commended her. So when the disciples murmured at a pious woman, who anointed his head, he took her part, and said to them, " Let her alone, why trouble ye her ? She hath done what she could," Mark xiv. 6 — 8. Upon the same principles, other acts of religion, though they appear small and inconsiderable, may be more pleasing and acceptable to Christ, because performed by persons of weak constitutions and languid spirits, than those which appear more splendid, and which they who perform them are almost ready to think meritorious. Where he seeth a willing mind, and that his faithful servants cannot do what they would, he accepts that willing mind, and pitieth and excuseth their infirmities; "for he knoweth their frame, and remembereth and considereth that they are dust." This he doth now, and he will appear to do it in the judgment of the great day. He doth not now " despise the day of small things." He doth not " break the bruised reed, nor quench the smoking flax." And when he cometh to render to every man according to his works, he will make gracious allowances for their bodily infirmities, and what they suffered from the opposition and weakness of the flesh. I go on to observe, III. That nevertheless it is our duty to watch, and strive, and pray against these infirmities. Thus he exhorteth his disciples, " Watch and pray, that ye enter not into temptation," q. d. I know that ye mean well ; but remember the weakness of human nature ; and if that on the one hand engageth me to pity and excuse you for being thus p 2 212 orton's practical works. overpowered with sleep, let it on the other hand excite you to be more watchful for the time to come. In order to engage the compassion of Christ towards ourselves, and to be entitled to this kind apology, two things are required ; we must be sure that the spirit is willing, and must watch and pray against the infirmities and temptations of the flesh. We must be sure that the spirit is willing, that our desires to serve Christ are sincere ; that our devotion proceeds from an upright heart, and that our resolutions of obedience are deliberate, honest, and firm. It is necessary that we " take heed to our spirits," watch all their secret motions, and keep a constant guard upon them, that the fervour of them may be maintained. To imagine that the com- passion of Christ removes or lessens our obligations to keep our hearts with all diligence, is a shameful abuse of it ; as you would think your servants very base and ungrateful, if they grew care- less and idle, because you kindly passed over some small faults and negligences. But it is to be carefully observed, that though the mind may not give way to a rebellious murmuring thought, yet as it is in part still weak and sinful, it may feel some, yea much reluctance, to that holy obedience, that composed sub- mission, which is most suitable to God's wise and gracious designs, and most conducive to our own salvation. We may upon good grounds say, " Lord, the spirit is willing;" yet be forced to add, " Help thou its unwillingness." In that case, he will undoubtedly accept and help the willing mind. We must also strive against, and not give way to, the infir- mities of the flesh. We cannot indeed new model our frame ; but perhaps it may be mended. Or if that cannot be done, care, watchfulness, and self-denial may give us a greater com- mand over it, and consequently over our thoughts and affections. In various cases a regular diet, proper physic, early hours, and especially habitual exercise and motion, would alleviate many infirmities. It is the duty of every sick and infirm person to use these means, if he hopes for the blessing and help of the almighty Physician. These would throw oft' part of the w-eight that hangs upon the spirits and enfeebles the mind ; and thus it would become more capable of reflection, devotion, and active services. If persons (to refer to the case of the disciples) are liable to be overtaken with sleep in the house of God, and do not watch with Christ one hour, they cannot expect his pity and excuse, if they make themselves drowsy by an excess of eating and drinking ; or place themselves in such a posture as disposeth them to sleep ; or neglect any pains to keep awake. Let it be always remembered, that indulging anv bodily appetite to an excess makes it more violent and craving ; that giving way to any bodily infirmity, without exerting all our strength to throw it oft", will make it worse. Let us remember that it is our duty, as men and as Christians, to " keep under the body, and bring Dis. XXV.] Christ's apology for his disciples. 213 it into subjection;" to "crucify the flesh with its affections and lusts;" to "lift up the hands that hang down," and to rouse our languid spirits. It is our duty never to suffer the passions of the mind to prey upon the body, nor the weakness of the body to disturb and unhinge the mind. It will indeed require great self-denial, and a long and hard struggle, to overcome evil habits, and unreasonable indulgences of the flesh ; but these must be submitted to ; else our spirits are not sincere and willing; nor shall we be entitled to the Redeemer's kindness and compassion. Let us then watch ; watch, lest we un- reasonably please and gratify the flesh ; watch, when we are in places or company where we may be in danger of sin ; and watch especially when engaged in the exercises of religion, that we may do our best, worship God in spirit, and attend upon him without prevailing distraction. Let us likewise pray and call in divine aids. God can remove or lessen the weakness of the flesh ; or, if he doth not, can give the mind such an ascendancy over it, that it shall be no great hindrance to us. He can sanctify us in body as well as spirit ; and give us fixedness and fervour of heart in his service, notwithstanding the greatest bodily infirmities. This is very evident, since he hath supported the hearts of many of his servants, even in dying moments ; and they have never felt and expressed such ardour of devotion, love, and joy, as when flesh and heart have been failing. If we thus watch and pray, the kind Redeemer will excuse and pardon our unallowed imperfections, and we shall meet with acceptance in the great decisive day. These important truths are intimated to us in the text ; that the faithful servants of Christ find the body a great hindrance to the spirit, especially in religious ex- ercises ; that Christ makes very compassionate allowances for their infirmities ; nevertheless, he expects that they watch, and strive, and pray against them. I now proceed to the application of the subject. APPLICATION. 1 . The compassion and grace of Christ are worthy to he ad- mired and trusted. It is a just and beautiful observation of Archbishop Tillotson, that " the gentle rebuke our Lord gives his disciples, and the kind apology he makes for them, are very remarkable; and the more so, as his mind was then discomposed with sorrow, so that he must have a deeper and tenderer sense of the unkindness of his friends." What a good master do we serve, my fellow Christians, who is not strict to mark our iniquities, and to punish every little negligence ; who doth not reject the services of the young, the infirm, and the aged, but accepteth the willing mind, and pitieth and excuseth all its involuntary imperfections. Let this engage us to seek an interest in the friendship and grace of our Redeemer, to love 21'4 orton's practical works. him in sincerity, to serve him faithfully, and never allow oui- selves in any thing which may be displeasing to him, I urge this upon you because we may, and probably shall, be disap- pointed in our reasonable expectations of compassion and ten- derness from our friends and brethren. When the world frowns upon us, or by sickness we become incapable of serving others as we have formerly done, we shall find ourselves mistaken if we lay much stress upon old acquaintance, whom we are apt to call by the name of friends. One who knew the world very well hath observed, that " we frequently endeavour to make ourselves remembered by certain persons who are desirous to forget us, and in whom we rather create a disgust, than an inclination to do us good offices. Those that are really willing to serve us in our distress, are impatient to show us the desire they have to do it. As for those who expect to be courted, we may take it for granted, that they have already, as it were, formed a design to abandon us, and that they look upon our most reasonable requests as very troublesome importunities." Now how natural it is that our experience or observation of this conduct in human friends, should increase our esteem for the religion, the character, and temper of the benevolent Jesus. His religion is, indeed, a dispensation of mercy and love ; '* his yoke is easy and his burden light." Let us cheerfully trust his never-failing compassion and grace, and his imchangeable fide- lity. Let us rejoice in his intercession; and with pleasure think, that our prayers and praises, and other services, are pre- sented to God by this " merciful High Priest," and all pass through his tender and gracious hands. And seeing we have a mediator who hath felt, and still feels with us, — who knows that we are flesh, and views all our infirmities with a pitying eye, *' let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need." We may infer, 2. The weakness of the jiesh will be no excuse for wilful and allowed sins. This is a plain consequence from the manner in which our Lord's exhortation to his disciples, and his apology for them, are connected ; and from what he saith of the will- ingness or sincerity of the spirit. Yet I fear there are many professing Christians, who think that the gratification of bodily appetites to an excess is not criminal, or will easily be excused because these are strong and importunate. Others think, that because their constitutions are infirm, this will excuse their fre- quent neglect of public worship, or other religious services ; and the indulgence of impatience, fretfulness, and all the tumultu- ous passions. As to the former sort I would observe, that the appetites of the body are implanted by our all-wise Creator to answer valuable purposes. But he hath given us reason to guide us, that we may not act like brutes. He hath given us Dis. XXV.] Christ's apology for his disciples. 215 his word to direct and assist us to control irregular desires, and moderate and regulate those which are lawful. To plead that flesh and blood cannot forbear this, or do or suffer the other, would be some excuse if men were nothing but flesh and blood. It would be an excuse for a vicious horse or dog. But while men have reason and conscience, and the aids of scrip- ture, such a plea is as dishonourable to them as it is irrational and impious in itself. Some men think that their spirits are willing because they know their duty, have some just notions of God and religion, and of the evil of sin, and have good inten- tions and inclinations, as they call them. But if at the same time they live after the flesh and obey its lusts, it is a certain sign of an unwilling, hypocritical, and wicked mind. This is so far from extenuating, that it aggravates their guilt. As to the other sort, who plead their infirmities as an excuse for neglect- ing religion, or indulging unbecoming transports of passion, I have in effect answered their plea under the third remark ; and shall only exhort them not to be deceived, for Christ will not be mocked. Every wilful, allowed neglect of duty is inexcusa- ble. If men's infirmities keep them from the house of God, but scarce any other place where they have a mind to go ; if their passions are violent, and no pains taken to rule and subdue them, and no mastery gained over them, it is the spirit that is weak more than the flesh, and watchfulness and prayer would at once strengthen both. Every one that would be considered and treated as a disciple of Christ, must " deny himself" and " endure hardness ;" and this must extend both to body and mind, that both may be capable of serving God and our gene- ration. 3. Let us learn to be candid, patient, and compassionate, one towards another. " I beseech you, brethren, by the meekness and gentleness of Christ," that ye be " pitiful and courteous," and " kindly affectioned one to another ;" that ye learn of him, who was meek, charitable, and gentle. Let us remember that we all are flesh, all weak, all sinners; and daily need the mercy and compassion of God and the Redeemer. Let us then not be severe in censuring the faults of others, but represent them with all the softenings of humanity, and make every can- did excuse for them that we can. But peculiar tenderness and compassion are due to those who are infirm and afflicted ; and there never should be any thing in our behaviour to them in- human, ludicrous, or unkind. Let us bear with their impa- tience and peevishness, not answering again, though we cannot but inwardly condemn these irregularities. Let us be careful that we do not, by uncharitable censures, add affliction to the afflicted. Let us not irritate their distresses by urging them to do \vhat they probably cannot do, and blaming them for not doing it. This is too common a way of treating the afflicted 216 orton's practical works. by those who never felt their grievances. It may have the ap- pearance of kindness, but it is indeed a cruel kindness. Let us make all favourable allowances for the weakness of the flesh. In this sense, " those that are strong ought to bear the infirmi- ties of the weak," as our Lord Jesus Chiist did. And, finally, the conduct of Christ to his apostles shows us how we ought to behave to others when we ourselves are afflicted. Persons who are sick and infirm, or otherwise distressed, are apt to think that they have a right to complain, and that their circumstances are an excuse for impatience and fretfulness. They are ready to aggravate every seeming neglect, or even friendly advice, into a crime. But our blessed Lord, when his soul was exceed- ing sorrowful, and almost overwhelmed with distress, treated his unkind disciples with tenderness and compassion, and ex- cuseth their almost inexcusable sloth and negligence. A thwarting, cross, and peevish behaviour, complaining of all about us as unpitying and unkind, is an addition to our own burdens, and discomposeth our spirits. It deprives us of that cheerfulness with which our relations and friends would attend on us and serve us, if we were patient, composed, and thankful. It is also highly displeasing to God who correcteth us, and doth it " for our profit," to exercise and improve our virtues, and " make us partakers of his holiness." " Let us then put on bowels of kindness and compassion, meekness, gentleness, and long-suffering," and " arm ourselves with the same mind that was in Christ Jesus," 1 Pet. iv. 1. 4. How delightful are the views of heaven to a good man ! For there the spirit shall never be unwilling, and the flesh no longer weak. To enjoy the candour and compassion of others is comfortable; but it is more comfortable not to need them. When good men are dismissed from the burden of the flesh, they are in joy and felicity. Glorified saints shall view Christ in all his majesty and grace; shall no longer need his com- passion, but be for ever happy, as the objects of his love and complacency. The spirit shall be alert and active, and feel nothing to interrupt its noble work or sublime pleasure. At the resurrection these vile bodies shall be changed, and made like the glorious body of Christ, and be beautiful and con- venient habitations for glorified spirits. They shall have no appetites to tempt and perplex. No disorderly passions shall arise from them to torment or distress the soul. There will be no occasion to fetch in fresh recruits by food or sleep, nor will they ever be subject to sickness and pain. They will never be tired with the work of heaven, nor ever weary of it. There shall be no infirmities in ourselves to occasion languor and weariness, and no infirmities in those about us to exercise our patience or require our sympathy. Let us be daily thankful for these delightful views which the gospel opens upon us ; medi- DIS. XXVI.] OBEDIENCE THE TEST OF WISDOM. 217 tate frequently and seriously upon them; and consider them as the strongest motives to " glorify God in our bodies and spirits, Vi^hich are his." DISCOURSE XXVI. KEEPING god's COMMANDMENTS THE SUREST EVIDENCE OF A good understanding. Psalm cxi. 10. A good understanding have all they that do his commandments. Men are generally ambitious to be esteemed wise. To call a man a fool, is reckoned a great reproach, and often resented as the highest affront. Now the text intimates to us, that the best method to avoid the imputation of folly, and secure the credit of our understandings, is to be truly religious. The Psalmist, having celebrated the greatness and glory of God as displayed in his works, and his goodness and compassion as displayed in his daily providence, proceeds to celebrate the wonders he had done for Israel, and particularly those excellent command- ments and statutes which he had given them. He then con- cludes the psalm with a high encomium of true religion, as the beginnmg of wisdom, and the best evidence of a well-informed and judicious mind. "The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his com- mandments." I shall I. Illustrate and confirm the declaration in the text; II. Apply it, in some useful reflections and advices. And do you, my brethren, " consider what I say, and may the Lord give you understanding in all things !" I. / shall illustrate and confirm the declaration in the text. The Psalmist had observed, that " the fear of the Lord was the beginning of wisdom." It is the foundation of it, and the first step to it. It is also, as the word may signify, the chief, and most excellent wisdom. By " the fear of God" we are to under- stand an habitual, serious, and reverent regard for him, as the governor and judge of the world, a reverence for his perfections and authority, producing a care to please him, and a dread of his displeasure as the greatest evil. This fear of God is to be manifested by our obedience to his law; it is to show itself in our whole hves. And, to prevent any from supposing that obedience was not included in that expression, the Psalmist adds in the text, " A good understanding have all they that do his com- mandments." The words '' his commandments" are not in the original ; it is, " that do them," But as his commandments had been mentioned just before the text, our translators have well 218 orton's practical works. supplied the sense. The old translation renders it, " Them that do thereafter," that is, who are influenced by the fear of God, and act agreeably to the dictates of that sacred principle. By " them," or the commandments of God, we are to understand our general duty, as his reasonable creatures ; whatever he hath revealed to us as his will, whether by the light of nature or his written word. And it includes a compliance with every moral precept, and every positive institution. As the Psalmist's re- mark is ai)j)licable to us Christians, it comprehends all those duties which the gospel requireth of us. Besides living soberly, righteously, and godly, it requireth faith in Christ, love to him, trust in him, an humble dependence on the help of the Holy Spirit, and a compliance with the institutions of baptism and the Lord's supper, which are commandments of God, as being enjoined by Jesus Christ, who was a teacher sent from him. Doing his commandments implies avoiding every thing that is evil. So we read, " Unto man he said. Behold the fear of the Lord, that is wisdom, and to depart from evil is understanding," Job xxviii. 28. It includes also learning to do well, and prac- tising every duty which God requireth of us. It is not sufficient to study the commandments of God as a science, to under- stand their meaning and extent, and to be able to explain them with the most critical exactness. It is not sufficient to talk of them, to admire their suitableness and excellency, but we are to do them, to do them sincerely, cheerfully, and con- stantly, unmoved by any temptations that would lead us to neglect the observance of them. Now they who thus do God's commandments are said to have good understandings, that is, to be wise men. The words in the original are used concerning Abigail ; " She was a Avonian of good understanding," 1 Sam. XXV. 3. She had a clear head and a solid judgment, discerned the difterence of things, saw what was good, and what was evil. Her speech and behaviour were influenced by such a judgment, and she conducted her aflairs with great prudence and discretion. Thus every good man is indeed a wise man, and no one else deserves that honourable title. It will appear that such have good understandings, from these particulars : they understand the nature of things and the nature and will of God best; they understand this world best ; and they understand themselves and their true interest best. 1. They understand the nature of things best, and judge rightly of their essential difference. They are not deceived by vain words, to " call evil good, and good evil ; to put darkness for light, and liii'lit for darkness." They do not form their judg- ment upon the opinion and practice of others, and conclude that to be wise and good, which the generality admire and pursue. They do not "judge according to appearance, but judge righteous judgment." They prefer and study those things which are DIS. XXVI.] OBEDIENCE THE TEST OF WISDOM. 219 most valuable in themselves, which have an intrinsic, essential, unalterable worth and excellency in them. Their thoughts are not employed about things above their capacity, and in which therefore they have no concern. They spend not their time about foolish and unlearned questions, dark and mysterious points, and " oppositions of science, falsely so called," but about that which is profitable and useful ; that which is the proper wisdom of man. And having proposed to themselves the best ends, they pursue them by suitable and proper means, which is the very essence of wisdom, and the strongest proof of a good understanding. They pursue that, as the business and end of their lives, which is most worthy their pursuit, and will best re- ward all the labour, pains, and self-denial which it may cost them. Again, 2. They understand the nature and will of God best. So St. John observeth, " Hereby we know that we know him, if we keep his commandments. He that saith, I know him, and keep- eth not his commandments, is a liar, and the truth is not in him," 1 John ii. 3, 4. Good men consider why he gave the world a particular revelation of his will. And they conclude, from his infinite wisdom and goodness, and the circumstances of mankind, that it was not to gratify their curiosity, or employ their speculation, but to enlighten their understandings, sanctify their hearts, regulate their passions, and reform their lives. They show how sensible they are, that the gospel is "a doctrine according to godliness," and that " the end of the command- ment is charity, out of a good conscience, and a pure heart, and faith unfeigned ;" that " the kingdom of God is not meat and drink," or debates about mysteries, forms, and ceremonies, and zeal for, or against them ; but that it consists in " righteousness, peace, and joy in the Holy Ghost." It is reckoned an evidence of wisdom to understand the constitution and laws of our coun- try. But he is certainly the wisest man, who is obedient to the law; he is the best subject, who "leads a quiet and peaceable life in all godliness and honesty." Thus Moses urgeth obedience to God's laws upon the Israelites, as the best evidence of their wisdom ; " Keep them therefore and do them, for this is your wisdom and understanding in the sight of the nations, who shall hear all these statutes, and say. Surely this great nation is a wise and understanding people," Deut. iv. 6. Other nations may have more power, wealth, splendour, and politeness, but you will be more wise and honourable than they. Further, 3. Good men understand this world best. They consider it, not as their home and portion, but as a distant land ; a school of education ; a state of trial for another world. It is reckoned an accomphshment to know the world. They know it best who despise it, and keep their hearts from the love of it ; who consider its wealth and pleasures as no further valuable, than as 220 outon's practical works. they may be made some way subservient to their own true hap- piness, or enable them to promote the happiness of others. They who love it and pursue it, as the main thing, do not know it. They beheve it to be sohd, substantial, and satisfying, but they are miserably deceived. They know it best, who love it least; and, while they faithfully discharge the duties of life, have their conversation in heaven. Once more, 4. They who do God's commandments, understand themselves and their own interest best. They know, and consider, that they were formed for God ; for his service and honour. And therefore their first inquiry is, " Where is God my Maker ?" What doth he require of me, and how is his favour to be ob- tained ? They know^ from reflecting upon their own natures, that they were not formed to scrape together the riches of earth, to indulge its pleasures, and to gratify every craving appetite. Therefore, while others are " cmiibered about many things," their attention is fixed upon the " one thing needful." They know that " to fear God, and keep his commandments, is the whole duty and interest of man," and therefore they do this. Others pretend to pursue happiness ; but they miss of it, be- cause they seek it where it is not to be found, and forsake the only path that can lead to it. " If thou be wise," saith Solomon, that is, truly religious, " thou shalt be wise for thyself,'' Prov. ix. 12; thou wilt be the gainer by it. Good men are the only persons who really consult their own interest, who mind the main chance, and pursue true happiness. For nothing is happiness, that doth not extend to the soul as well as the body, and to eter- nity as well as to time. Would you not call him a fool, who was intent upon cleaning his coat, after a fall, while he took no care to have a broken limb set, or a dangerous wound healed ? And is he not a fool, who takes great care of the body and none of the soul ? Would you not call him a fool, who was in needy and distressed circumstances, and yet was every day affronting and disobliging those who would otherwise be his friends and benfactors ? And is he not a fool, who " loves the praise of men better than the praise of God;" and, to gratify his appetites or increase his substance, offends the almighty Majesty of heaven, "in whose favour is life ?" Would you not call him a fool, who declared his expectation of arriving at a southern climate, yet would continue to travel directly north ? And is he less so, who hopes to be saved and get to heaven, when he will walk in " the broad way that leadeth to destruction ?" So foolish and igno- rant are all wicked men ! If the truth in the text needed any further confirmation, I might allege the testimony of scripture at large. There sin and folly, wisdom and religion, are used as synonymous terms, or words of the same signification. Sin is called" folly in Israel." Extravagant, debauched young men are called, " young men void of understanding." And God fre- DIS. XXVI.] OBEDIENCE THE TEST OF WISDOM. 221 quently complains of his degenerate people, that they were a nation "void of understanding ;" that there was " no understand- ing in them ;" as if there were no other wisdom or folly in the world but virtue and vice. Particularly David saith, " I have more understanding than all my teachers ; I understand more than the ancients, because I keep thy precepts," Ps. cxix. 99. When Saul was acknowledging to David his great sin in hunting for his life, he doth it in these expressive words, " I have played the fool and erred exceedingly," 1 Sam. xxvi. 21. The same re- presentation is made in the New Testament. Christ saith, " Whosoever heareth and doeth these sayings of mine, I will liken him to a wise man that built his house upon a rock," which stood firm amidst the greatest tempests : but he who doeth them not shall be likened to " a foolish man who built his bouse upon the sand," and it quickly fell to the ground. Matt. vii. 24, Sec. St. James saith, ",Who is a wise man and endued with know- ledge among you ? Let him show out of a good conversation his works with meekness of wisdom," James iii. 13. Thus doth it appear, that they who keep the commandments of God have a good understanding, and are indeed the only wise men, for they understand the nature of things, and the nature and will of God, best; they have formed the best judgment of this world and the things of it ; and they understand themselves and their own true interest better than any of those who are destitute of the fear of God, and break his commandments. Having illustrated and confirmed the instructive truth in the text, I proceed, II. To apply it in some useful reflectio7is and advices. 1. Let us be thankful for the divine commandments, which are adapted to exalt us to such dignity and felicity. This thought David suggests to us, when he adds after the text, " His praise endureth for ever." Let him be for ever praised, who hath given us such laws ; so plain and so excellent ; and put us in so fair a way of being happy for ever. We read, in the books of the ancient heathen, a great deal about their wise men, their philo- sophers, or lovers of wisdom. But, tried by the test in the text, they were in general "a people void of understanding." St. Paul, who well knew them and their history and writings, observeth that " professing themselves to be wise, they became fools ; be- cause when they knew God, they glorified him not as God, nei- ther were thankful ; but held the'truth in unrighteousness," Rom. 1. 21, &:c. Let us bless God for a better system of divine truth, and a clearer rule of duty, than they enjoyed. And let us "love his commandments above gold, yea above fine gold ; yea, esteem the law of his mouth better to us than thousands of gold and silver." Let us daily give him thanks for the holy scriptures; for this reason especially, because they are adapted "to make us " wiser than the ancients," Ps. cxix. 100, yea, "are able to make 222 orton's practical works. us wise to salvation, through faith which is in Christ Jesus," 2 Tim. iii. 15. 2. We may hence learn to judge, who are truly wise, and have good understandings. My text is a very bold, but a very just censure upon a great part of mankind ; for it pronounceth them fools. If none have good understandings but they who do God's commandments, alas ! what a great many fools there are in the world ! I fear there are many princes, and nobles, and senators, who, in this respect, have no understanding. There is too much reason to believe, that some are really fools, though they are great critics ; publish learned commentaries upon ancient au- thors, and even upon scripture itself; who write ingenious books and preach excellent sermons. Many who will talk well upon politics and trade ; who are notable men for this world ; have heads to contrive, and resolution and prudence to execute wise schemes ; and know how to thrive and get rich, are yet fools. "So," saith Christ, " is he that layeth up treasure for himself, and is not rich towards God;" that is, he is a fool, Luke xii. 21. They have no mental riches; to do good they have no know- ledge. Some who well understand, and know how to cure, the disorders of the body, know not " the plague of their own hearts," nor "the first principles of the oracles of God," 1 Kings viii. 38 ; Heb. v. 1 2 ; but have very corrupted and diseased souls. Others can speak eloquently upon a difficult point of law, can discern an error in a deed or a fraud in an agreement, yet can see nothing amiss in themselves, but are among the lawless, the foolish, and abominable in the sight of God. There are many ladies, who shine brightest in polite assemblies; who are ad- mired for their personal charms, their dress, their wit, and genteel behaviour, yet are fools ; because they are enemies to God by wicked works; strangers to the leading truths and duties of Christianity, and " lovers of pleasure more than lovers of God." On the other hand, there are many in the lowest ranks of life ; persons of no education or breeding ; strangers to wealth and honour, politeness and complaisance ; yet are some of the wisest men in the world ; because most under the influence of the fear of God, and most steady and constant in the practice of his commandments. Their intellectuals in other respects may be weak ; but they " know God and Jesus Christ," and that is "eternal life," John xvii. 3. They will pray with the ardour of an angel, and sacrifice any thing to the favour of God and a good conscience. Though they cannot learnedly defend and j)lead for religion, they do more ; they recommend it by a holy life; and, if called out to it, they will readily and cheerfully die for it. A glorious figure these men will make in the future world, however they may be despised or overlooked in this ! In short, " he understands religion well, who learns from it what it is to be just and good, and derives from it courage enough to dare to DIS. XXVI.] OBEDIENCE THE TEST OF WISDOM. 223 be so." "I will never," saith a pious writer,* "take that man for a fool, who can hit the way to heaven, nor hira for a wise man, who'misseth it." Let this teach us who are most to be esteemed and valued ; not the rich, the mighty, the noble, and the learned, if they break the commandment'-, of God; but those, however poor and mean, who keep them. In the eyes of a good man, "a vile person is contemned ; but he honoureth them that fear the Lord," Ps. xv. 4. " All they that do his commandments," saith the text, be they ever so low, and ever so much despised, are wise men ; the best members of society, and most honourable in the eyes of God and of all good beings. Let this teach us also, not to value ourselves upon wealth and honour, or upon, what is greatly preferable, even intellectual endowments. For nothing but true religion will secure a man from the imputation of egregious folly. And the greater his wealth, honour, and accomplishments in other respects are, he will only become a richer prey to Satan, and increase the triumphs of hell. "Thus saith the Lord, Let not the wise man glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches, but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord," Jer. ix. 23, 24. 3. Here is the true test of orthodoxy. A hard word, brethren, but a very common and a very mischievous one. The thing is much talked of, but little understood. The word properly sig- nifies right thinking, or judging ; having a right belief of reli- gious articles ; or having a good understanding of them. Some say they are orthodox, because they think just as their fathers did; or as this or that man or church doth. And they esteem others heretical and wicked, because they have not the same sentiments as themselves. I think the text plainly intimates, that every good man is orthodox, and every wicked man is a heretic. Truth of thought, or thinking rightly of points of divinity, or articles of faith, is undoubtedly a matter of im- portance. But as to the main sentiments, every good man is sound. No one who doeth God's commandments will err fundamentally, so as to endanger his salvation. An ungodly, carnal, worldly man, is clearly and lamentably erroneous. Accordingly, St. Paul having reminded Titus, that the Cretians, among whom he then was, were liars, passionate, and lazy gluttons, commands him to " rebuke them sharply, that they may be sound in the faith," Titus i. 12, 13 ; intimating plainly, that they were not orthodox while they were vicious. This shows how absurd it is, to prefer sound notions to a good heart and a holy life ; how dangerous it is for men to trust to right apprehensions of Christian doctrines, while they break the com- mandments of God. What signifieth it for a man to be ortho- * Baxter. 224 orton's practical works. dox in his opinion, and zealous against error and schism ; and at the same time it must be said of him, " He is an ill-natured man; a man of violent passions; selfish, proud, and given to lying and shuffling; he will be frequently drunk; he makes no conscience of his dealings, and is uncharitable and bitter to all that differ from him?" There is no error or heresy so opposite to the gospel as a wicked life. " There are many," saith Mr. Flavel, " who hate doctrinal errors, yet perish by practical ones ; who hate false doctrine, yet perish by a false heart." Let those then who boast of their soundness or their wisdom, while their lives are wicked, attend to those words of the prophet ; " How do ye say, We are wise, and the law of the 1 ord is with us, while you continue disobedient, covetous, and practise abomination ?" " The wise men are ashamed, they are dismayed and taken; lo, they have rejected the word of the Lord, and what wisdom is in them?" Jer. viii. 8, 9, &c. I men- tion these circumstances so particularly, because it is so common and so easy to substitute notions, forms, and ceremonies, instead of obedience to the commands of God. It is easier to profess and contend for unintelligible doctrines, and to abound in cere- monies and bodily devotion, than to improve the mind and regulate the manners. " It is easier to go a pilgrimage, or to stroll about the world, than to renounce and correct one bad habit. It is easier for a man to whip himself than to mend him- self; and to tell his beads than to quit his vices. It is easier to talk, or hear others talk, all day long about Christ and about faith and grace, than to forgive injuries and be chaste and pure in heart. There may be a strong passion for trifling ceremonies and pious frauds ; a warm zeal to make proselytes to a party, and to censure, slander, and punish all who are called heretics; without amendment of life ; without renouncing inordinate affection ; and indeed without one grain of common honesty."* Let this teach us how to judge of others. Would you know whether they are wise and orthodox ? Look into their lives ; examine what devotion, purity, integrity, sobriety, candour, be- nevolence, and patience appear there ; and if they keep the commandments of God, you may be sure they hold no funda- mental error. This is our Lord's own rule, " By their fruits ye shall know them," Matt. vii. 20. 4. Let us all make it our great care and business to do the commandments of God. Let us study this as the most important branch of science; mind this as the great concern of human life. Here let your labour and zeal be employed. Then God, who is a perfect judge of wisdom and excellency, will approve you. All who are truly wise among men will esteem you. Yea, such a charm is there in a religious conduct, that wicked men will inwardly esteem you, though they may pretend to despise • Jortin. Dis. XXVII.] Jeremiah's unsuccessful preaching. 225 you, and call you enthusiastic, weak, and cowardly. Let it be your care then, brethren, to " sanctify the Lord of hosts in your hearts, and be in his fear all the day long ;" to " delight your- selves greatly in his commandments ;" to " esteem all his pre- cepts concerning all things to be right," and to " hate every false way." For " happy is the man that findeth wisdom, and the man that getteth" this " understanding ; for the gain thereof is better than fine gold, and all things that thou canst desire are not to be compared to her." " Her ways are ways of pleasant- ness, and all her paths are peace." " His commandments are not grievous, and in keeping of them there is great reward." Thus it is declared, by the highest authority, " Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the heavenly city," Rev. xxii. 14. DISCOURSE XXVIL Jeremiah's observation concerning the ignorance of the POOR, and the insolence of the great. Jeremiah v. 4, 5. Therefore I said, Surely these are poor ; they are foolish ; for they know not the way of Lord, nor the judgment of their God. I will get me unto the great men, and will speak unto them ; for they have known the way of the Lord, and the judgment of their God : hut these have altogether broken the yoke, and burst the bonds. As the different ranks and conditions of life have their peculiar snares and temptations, it is the duty of Christian ministers to make a plain and faithful representation of these to their hearers, and to caution them against " the sins that easily beset them." This is needful, that the wise design of providence in placing men in different conditions of life may not be counteracted, nor those services to society hindered, of which they are respectively capable. This will be my chief design, brethren, in considering the subject now before us. The prophet Jeremiah intimates, that he had preached to the people of Israel, and admonished them; but all in vain. "They had refused to receive correc- tion" and instruction, " had hardened their faces and refused to return" to God, as he observes in the preceding verse. He therefore set himself to inquire, what was the cause of their obstinacy and disobedience : and he thought it might be this ; that the persons to whom he had chiefly addressed, were the poor, and that their ignorance hindered their improvement of his instructions. He therefore addressed himself to the great men; vol. i. q 226 orton's practical works. but found no better success among them ; owing;, not to their ignorance, but their wilfulness and obstinacy. "Therefore I said, These are poor ; they are foolish ; for they know not the way of the Lord, nor the judgment of their God. I will get me unto the great men, and will speak unto them ; for they have known the way of the Lord, and the judgment of their God ; but these have altogether broken the yoke and burst the bonds." This hath been too much the case in every succeeding age, and the Lord's ministers have seen reason to adopt Jeremiah's remark. Let me consider the character of many of the poor and great as they are here described ; illustrate the causes of their respec- tive disobedience to the divine commands ; and then suggest to you the proper improvement of this subject. L Let me consider the character of many of the poor as here described. Seeing them*impudent in sin, and unreformed by the judg- ments of God, Jeremiah said, " Surely these are poor; they are foolish," or act foolishly, that is, wickedly ; and the reason is, "they know not the way of Lord, nor the judgment of their God." Their obstinacy in sin was owing to their ignorance ; and their ignorance was in a great measure occasioned by their poverty. This was the best excuse he could make for them. L Their obstinacy in sin was owing to their ignorance; their ignorance of God and divine things and the concerns of their souls ; the principal objects with which rational creatures should be solicitous to gain an acquaintance. " They knew not the way of the Lord," that is, religion. They were ignorant of the way in which he had directed them to walk ; were unacquainted with his laws and conmiands ; at least with their purity and extent, the sanctions by which they were enforced, the blessings promised to the obedient, and the curses denounced against the disobedient. Whatever they knew of the world, or their several employments in life, they knew little or nothing of religion. They were likewise unacquainted with " the judgments of their God ;" which, as distinguished from the former, may signify his providences ; the design of his several dispensations to them ; particularly the afflictions with which he had visited them. They did not observe and own his hand in the calamities brought upon them ; nor seriously consider, why he had contended with them : but were as stupid and insensible, as if they had no ra- tional faculties ; and all this, though, as is intimated in the text, they called the Lord their God, and professed relation and de- votedness to him. Ignorance, my brethren, is still the source of error and sin. When men have no clear, distinct ideas of God and religion, of their own souls and a future state, it is no wonder that they act amiss. They misnnprehend the nature of God ; think him such an one as themselves ; and presume upon Dis. XXVII.] Jeremiah's unsuccessful preaching. 227 his mercy without regarding him as the righteous governor of the world, and considering the terms on which his mercy is promised. They have a general idea of Christ, as a Saviour; but do not understand or attend to the nature of that salvation, of which he is the author. They fix their minds upon some particular parts of the gospel, without considering the whole of it; and are ignorant that it is " a doctrine according to godli- ness." "The light that is in them is darkness ;" and what can be expected from them but works of darkness ? Their ignorance in a great measure defeats the end of preaching to them, or conversing with them ; because they can scarce understand the plainest language. Hence some of them fall into the most absurd errors and licentious practices, and continue in them without shame. They contract a dull, hardened spirit ; they refuse instruction, and even affliction makes no impression upon them. Accordingly the apostle observes of the heathen, that "their understandings were darkened, and they were alienated from the hfe of God," a divine holy life, "through the ignorance that was in them, and so they worked uncleanness with greediness," Eph. iv. 18. And he represents it as the leading design of the gospel, " to open men's eyes, and turn them from darkness to light." Further, 2. The prophet intimates that their ignorance was in a great measure occasioned by their poverty. This contributed to it many ways. The ignorance or narrow circumstances of their parents might prevent their having a good education. Many of the poor seldom take any pains about their children's minds ; are not concerned that they should learn to read, and have good principles instilled into them. They are not careful to inform them of God, of his providence, of the gospel and a future state. What notions these young souls gain of such important subjects, they generally pick up by chance. They are not formed to a habit of thinking and of reflecting upon what they see and hear. Thus their understanding lies neglected, and so is overrun with prejudices and follies. When they begin to think and judge a little for themselves, all their thoughts and cares are employed about the world, as they are obliged to work hard and incessantly for their support. Hence they live without prayer, and reading the scriptures, if they are capable of it, and God is not in all their thoughts. Some of them will not come to the house of God, for want of such a dress as their vanity thinks needful, or if they do come, " hearing they understand not, and seeing they perceive not." Their faculties rust for want of ex- ercise, and their thoughts are hardly capable of being fixed to serious attention. They generally associate with persons of their own disposition and character, from whom they are likely to hear nothing that savours of religion, and who encourage one another in the contempt or neglect of it. Hence they come to Q 2 228 orton's practical works. lose all regard to decency and reputation, and, having no charac- ter to forfeit, they sin impudently, and glory in their shame. Yea, to such a degree of stupidity are many of this rank sunk, that they think religion doth not concern them, that the know- ledge of it is too deep for any but men of better education and genius, and the practice of it only suited to men of fortune and leisure. This was the case of most of the poor in Israel in Je- remiah's time. Yet their ignorance was inexcusable, considering that they lived in a land of light, and had greater advantages than any other part of the world, for knowledge and piety. This is the case of many of the poor in Britain. Among the lower mechanics, manufacturers, and labourers, there is a most stupid and lamentable ignorance of the most important particu- lars relating to God, their souls, and eternity. Let us now con- sider, II. Tlie character of the great men, as described in the text. The gentry, persons of a higher rank. Now, as opposed to the poor, it must not only refer to men of honourable birth, large fortunes, and considerable learning, but to those whose circumstances were easy, whose minds had been early cultivated, who had capacity and leisure to apply themselves to the know- ledge of divine things, in short, to all who could not properly be ranked among the poor ; " I will get me to the great men," saith the prophet, "and speak to them;" I will see what I can make of them, what good I can do among them. Now observe, the prophet found that they had a better knowledge of religion than the poor ; yet acted as bad as they, or worse, and this was very much owing to their greatness. 1. They had a better knowledge of religion than the poor. "They have known the way of the Lord and the judgment of their God ;" they had enjoyed a better education than the poor. Pains had been taken to open and improve their understandings. They had been taught to read, received instruction at home, and been early brought to the house of God. Useful books had been put into their hands. They had been kept from learning the language and manners of the vulgar, and had conversed with those who were persons of sense and breeding. They had not only attained a general knowledge of the world, and made some proper observations upon what |)assed in it, but they had some knowledge of religion too. They understood its theory, knew some things to be evil, which the poor scarcely suspected to be so, and some things to be base and shameful, which they gloried in. Being free from those cares and anxie- ties about a livelihood, which oppressed the poor, their minds were easy and cheerful, which is a great help to improvement in knowledge. And by what they had att;:ined, they would see how much room there was, and how pleasant and desirable it Dis. XXVII.] Jeremiah's unsuccessful preaching. 229 was, to improve. There was more hope, therefore, in the pro- phet's addressing to them : they could better enter into his rea- soning and manner of address, and were men of so much civility and good manners, that they would at least give him a patient and respectful hearing. Nevertheless, 2. They acted as bad as the poor, or worse. For they were wilfully and insolently wicked. "They have altogether broken the yoke, and burst the bonds ;" an allusion to headstrong, re- fractory oxen, that will not bear the yoke, but struggle and break it. Religion is often represented to us in scripture as a yoke, which is taken upon the shoulders, as a bond upon the soul, that is, men ought to submit to the restraints of reason and conscience ; to the authority of the law of God, and be obedient to his commands. It is their duty to restrain their appetites and passions, and to keep within the bounds which God had prescribed. But those great men would " walk in the way of their hearts and in the sight of their eyes," though they knew it was wrong. They would not be subject to the law of God, and whatever light there might be in their understandings, their wills were perverse, their affections misplaced, and their hearts unsanctified. They would not submit to the reproofs of the prophet, and very likely took it ill, that they should be admonished, or even suspected of that which was evil. Thus they offered violence to reason and conscience, shook off the principles and restraints of their education, and, as it is expressed by the Psalmist, " broke the bands of the Lord asunder, and cast his cords from them," Ps. ii. 5. Now to what was it owing that their know- ledge did not influence their practice ? that men of sense were capable of behaving so ill ? The prophet intimates in the text that, 3. It was chiefly owing to their greatness ; just as the igno- rance of the former sort was owing to their poverty. Men who are in plentiful circumstances, especially those who are grown rich from mean beginnings, are very apt to be lifted up with pride. This leads them to treat others with contempt, to resent the admonitions of the Lord's prophets, and despise the judgment of all who are not so rich, great, or learned as them- selves. Many of this class think that strict religion is only fit for the vulgar, to keep them in order, and that persons of rank and fortune are not to be tied down to its rules, nor bound to observe them any further than suits their conveniency and plea- sure. They think it unbecoming a well-bred man, and one that knows the world, to show a public, serious reverence for his Maker, and be exact and punctual in obeying his laws, and complying with his institutions. Worldly things have a mis- chievous influence upon their hearts. Because their circum- stances are easy, they grow careless and inconsiderate; contract g30 orton's practical works. a levity of spirit, a dissipation of thought, and neglect all serious reflection. Others, who do not proceed so far as this, are only intent upon increasing their substance, or gratifying their appetites, or indulging their pleasures, and running into all the amusements and vanities of the age. Much of their time and thought is taken up with the forms and ceremonies of the world, with visits, dress, and fashion, so that they have neither leisure nor hearts to reflect upon what they know. They have no relish for serious consideration, conversing with the scriptures, or other grave and useful subjects. Because they are flattered and complimented by others, they forget the most High, or pay homage to him in a very formal, trifling manner. Their desire to be like others and follow the fashion makes them ashamed of sober singularity. With a view to recommend themselves to the favour of the polite world, they comply with the general taste, even when they know it to be corrupt. They appear ashamed of religious discourse, of family worship, a strict regard to the sabbath and other divine institutions, because these are unfashionable. Thus they mind earthly things, and neglect to cultivate those moral, pious dispositions, which show true greatness of soul. Accordingly we find that the prophets, the apostles, yea even Christ himself, met with their chief oppo- sition from the great men, the learned, and the rich. This is too much the case down to the present day, and it is very much owing to their greatness. Having thus considered the descrip- tion the prophet gives us of the poor and the great, and shown whence it arises, that the former are in general so ignorant, and the latter so wilful, let us derive instruction from this subject. APPLICATION. 1. Learn ivhat is the most important and profitable knowledge ; namely, to " know the way of the Lord and the judgment of our God." Solomon observes, that " for the soul to be without knowledge is not good." There is curiosity and a desire to know implanted in the human mind, and it is capable of everlasting improvement in knowledge. Let us learn, then, upon what sub- jects our minds should be principally employed, and what kind of knowledge we should be most ambitious to gain. Now " the fear of the Lord is the beginning of wisdom, and the knowledge of the Holy is understanding." It is desirable to understand our respective callings ; to be skilful and sagacious in our several occupations. But religion is the "one thing needful." To know distinctly " the way of God," in which we are to walk, the worth of our souls, their danger by sin, to know Christ and him crucified ; this is the noblest science, and no other is to be compared with it. Labour therefore to " get wisdom, and with all your gettings to get understanding." Learn likewise what is the most important and useful know- Dis. XXVII.] Jeremiah's unsuccessful preaching. 231 ledge to teach your children ; not to know the world, as that phrase is commonly understood, for it is generally a mischievous knowledge : but to know God and themselves, their duty and their true interest. Your business is to teach them " the way of the Lord, and the judgment of God," and train them up in that way ; to teach them " the holy scriptures, which are able to make them wise to salvation." It should be your business, Christian parents, like Abraham, to " command your children and household to keep the way of the Lord, to do justice and judgment," Gen. xviii. 19. 2. Learn the advantage of heing placed in the middle condition of life. The poor are generally ignorant and the rich insolent ; and so many of both ranks are wicked. They have therefore reason to be thankful to providence, who are neither rich nor poor, but have a comfortable competency, and so are free from the snares of poverty and of riches. The poor have some civil advantages above the rich, and the rich some above the poor ; but those have most advantages for religion who are in the middle state. A desire and diligence to be raised above the reproach and temptations of poverty is commendable ; but to be ambitious to be very rich and great is criminal. To be never satisfied; to be perpetually toihng; grasping at every thing; eagerly pursuing every scheme to be wealthy, is fatal to the life of religion, and " drowns men in destruction and perdition." Let us learn, then, " having food and raiment, to be therewith content ;" never envying those above us ; for they may be more the children of disobedience and of hell, the higher their rank and greatness are. And let us be often adopting that wise and excellent prayer of Agur, " Give me neither poverty nor riches ; feed me with food convenient for me ; lest I be full and deny thee, and say, Who is the Lord ? or lest I be poor and steal, and take the name of my God in vain," Prov. xxx. 8. 3. Learn what an excellent charity it is, to furnish the poor with the means of knowledge ; since their ignorance is the general source of their vices. In this view, I cannot but recommend to your countenance and encouragement charity-schools. In them the children of many ignorant, careless parents are taught to read, and learn a catechism, and instructed in the principles of rehgion. When servants come untaught and undisciplined into our famihes, it is our duty to do what we can to inform their understandings and regulate their conduct ; by conversing with them, and reading to them ; by setting them upon reading the scriptures and other good books, especially on a Lord's day. It should be our practice also to put some plain, short, useful treatises into the hands of ourpoorworkmen and neighbours, and exhort them to read. A few shillings spent this way will turn to a better account at the great day, than hundreds and thousands of pounds, hoarded up for your families, or spent in the pomps 232 orton's practical works. and elegancies of life. Yet I fear some wealthy tradesmen and farmers, though they employ many workmen and servants, never give them bibles, or small practical treatises. To this let me add, that the poor should be exhorted and encouraged by their superiors to attend public worship ; and ministers should preach to them in the plainest manner, and not starve their souls out of compliment to the great and the learned.* In this connexion 1 cannot but lament the too general neglect of ministers to cate- chise the children of their congregations ; especially those of the poor and the ignorant. To this neglect, I apprehend, it is very much owing, that they are so unsteady in their religious principles, so irregular in their attendance with those societies of Christians to which they profess to belong, and act in so many other in- stances contrary to the rules of the gospel. -f- By such labours of love as these, God will be well pleased;, you will resemble Christ, who " went about doing good : " and if the poor, for whose happiness you are concerned, should prove ungrateful and untractable, your work shall not go unrewarded. Let me address, 4. To the poor. Some have been born and bred in ignorant irreligious families, and know very little of " the way of the Lord." As far as your education hath been bad, or opportunities wanting, you are much to be pitied; but your ignorance cannot be excused. " There is a spirit in man," You have capacities to discern good and evil. Conscience tells you, in general, what you ought to do and to avoid. You know you have souls to be saved, and the way of salvation is marked out very plain and clear. You have bibles in your hands. Your ministers labour (and it is not a small labour) to come down to your capacities, and address to your consciences and feelings. So that if you will continue ignorant of God and divine things, the fault is your own. There are others, not above you in rank or capacity, and without superior advantages, who have a large experimental knowledge of religion ; such a serious spirit, and zeal to do good, as hath often humbled and shamed me. Be ambitious, * Dr. Manton, being to preach before the lord-mayor, aldermen, &c. of London, chose a subject on which he could display his learning and judgment. After the service, a poor man said to him, *' Sir, I ho|)ed to e;et some good to my soul by your preaching to- day. But I was disappointed ; for I could understand little of what you said : you were quite above me." The doctor replied with tears, *' PViend, if I did not give you a ser- mon, you have given me one ; and by the grace of God, I will never play the fool to preach so again." f " What may be tlie reason why so many now-a-days are carried about with every wind of doctrine, and some to every point of the compass round about? Surely it is because they were never well catechised in the principles of religion. Oh for the ancient and primitive ordinance of catechising. Every youth can preach ; but he must be a man indeed, who can protitJibly catechise. Sermons are lite whole joints for mea to manage ; but catechising, being shred into questions and answers, is fit for children to eat, and easy for them to digest ; while the minister may also enlarge and dilate himself on both, as he seeth just occasion, for the edification of those of riper years." Thomas Fuller's Contemplations, No. 49. Dis. XXVII.] Jeremiah's unsuccessful preaching. 233 then, to grow wiser and better, and do not be the devil's poor, who will take no pains about religion, but live and die like brutes. They spend their sabbaths in idleness or pleasure, and that money in public houses, or in fantastic dress, which should furnish them and their families with bibles and prayer-books. To be wilfully ignorant is a great, inexcusable crime. " The servant that knew not his Lord's will shall be beaten with stripes," be- cause he might have known it. It is " for lack of knowledge," that God's people perish ; and Christ will come to take vengeance upon them that know not God." Let rae urge you, therefore, to give yourselves to reading, meditation, and prayer; and especially to improve the Lord's-day in such employments. You seldom need exercise or diversion for health. Reading, reflection, and prayer, ought to be your recreation ; on the Lord's day especially. If you pray to God to enlighten your understandings, and teach you knowledge, he will do it; and in the use of these means you may be made " wise unto salva- tion." I hope you will take this friendly advice ; as it is given you out of a sincere love to your souls, which are as valuable in themselves, and as dear to me, as the souls of the great. And I hope that you will give me no reason to complain, with the prophet, that you are " poor and foolish," and that all instruc- tions are thrown away upon you. I vvill, in the last place, after Jeremiah's example, get me, 5. To the great men, and speak unto them ; that is, to all of you who are not poor, though you may not, in the language of the present day, be called great ; and I hope with better success than the prophet had. Some of you are rich in this world ; some are men of parts and learning ; many of you are persons of leisure, and might have more for religion, if you were not too eager about the world. I hope you " know the way of the Lord, and the judg- ments of God ;" though I must own that there is a criminal, shameful ignorance of religion and the scriptures, in many who are well acquainted with trade, history, and the way of the world. However, you have a superior knowledge of religion to most of the poor. You have, or may have, time for improving your un- derstandings and bettering your spirit, by reading, prayer, re- flection, and conversation with the wise and good. Now let me seriously ask you, " What do you more than others?" Your greatness, wealth, or competency, — your knowledge, privileges, and authority over others, are all talents given you of God. And what improvements have you made of them ? What ad- vancement have you made in religion ? What good have you done to the bodies and souls of others ? Are you bearing God's yoke, or have you cast it off? Do you hold his bonds close to you, and rejoice to be in them ? Or do they hang loose about you ; ready to be cast off" whenever your worldly interest or pleasure come in competition with them? Consider, my friends. 234 orton's practical works. are not God's restraints perfectly reasonable ? Is it not fit that you should submit to the dictates of reason and conscience, and control those appetites, passions, and desires, which contradict them? That you should be examples of sobriety, goodness, charity, and heavenly-mindedness to all about you ? Consider, likewise, that Christ's " yoke is easy and his burden light ; that his commandments are not grievous ; " and that the ways of the Lord, which you know, are " ways of pleasantness and paths of peace." You are sensible that you never seriously worship God, restrain any irregular desire, or do a worthy, charitable action, but it gives you pleasure ; that you never burst the bonds of conscience, but it hurts your souls, and breaks your peace; that you cannot but reflect upon it, as acting unworthy a great man, yea a common man, or rational being. If you will break God's bonds asunder, run madly after the world, and neglect your duty, remember, you " have no cloak tor your sin," John xv. 22. You will go from bad to worse, be held in the fetters of iniquity, and, though you gain the whole world, will lose your own souls. Besides all this, consider what a fatal influence your example will have upon others ; upon your poor neigbours, workmen, and servants. You constitute a kind of fashion ; and they will be glad of your example to countenance them, in their iniquities. If you (to mention only one instance) trifle away the sabbath, spend some of your sacred time in visiting, walking abroad, or at genteeler public houses, or in idle chat at home, they will naturally ask. Why may not we go to the ale-house, or to this or the other diversion ? " Woe be to the man," saith our Lord, " by whom the offence cometh." Guard, therefore, against the temptations of your rank and station ; and earnestly pray that God would give you pious, sound, and humble minds. I con- clude with urging this one argument more, upon the poor and the great men, yea upon all of you, whatever your condition in life be : namely, that very soon all these distinctions will be at an end. At death the rich and the poor meet together. " In the grave there are the small and the great," the master and his servant, the lady and her waiting-maid. But that is not all. At the day of judgment " the dead, small and great," shall stand before the bar of Christ, and be judged according to the deeds done in the body. And it they have been wicked, whether through obstinacy or through ignorance, whether they are great or small, rich or poor, mighty or weak, bond or free, " they will call upon the rocks and mountains to fall on them, and hide them from the face of him that sitteth upon the throne, and from the wrath of the Lamb ; for the great day of his wrath is come, and who shall be able to stand ?" Rev. vi. 15 — 17. •235 DISCOURSE XXVIII. Nebuchadnezzar's distraction considered and improved. Daniel iv. 33. The same hour was the thing fulfilled ujion Nebuchadnezzar ; and he was driven from men, and did eat grass as oxen, and his hody was wet with the dew of heaven, till his hairs were grown like eagles' feathers, and his nails like birds' claws. The great God, in order to describe his own power, calls upon Job, to " behold every one that is proud, and abase him. Look on every one that is proud and bring him low, and tread down the wicked in their place ; then will I confess unto thee, that thine own right hand can save thee," Job xl, 11 ; thereby inti- mating, that it is the prerogative, or peculiar glory of God, to humble proud oppressors ; and that one look of his eye can bring them down. We have a remarkable instance of this in the history to which the text refers : even that of the distraction of Nebuchadnezzar the great and mighty king of Babylon: one of the most astonishing events that ever happened, and worthy of our attentive regard ! The history of it is contained in this chapter. And what makes it more remarkable is, that it was drawn up by the king himself after his recovery. While he was under the impression of the divine power and goodness, he published a proclamation, directed " to all people, nations, and languages, that dwell in all the earth ; in order to show the signs and wonders, that the high God had wrought towards him," and to magnify his power, justice, and goodness, though at the same time he published his own shame. For the illus- tration of this affecting event, I shall consider, I. The calamity itself; II. The cause of it; And then show what instructive lessons we may learn from it. Let us consider, I. The calamity itself. In order to show how awful and remarkable this was, it will be necessary a little to consider the dignity of this monarch, and the state of his affairs. Nebuchadnezzar was king of Babylon, the capital city of the Chaldean empire. He had been engaged in successful wars, against the Tyrians, the Jews, and other neighbouring nations. He had overrun almost all Asia, and carried his arms into Africa. He had brought the Chaldean empire to the highest pitch of power and grandeur, and enriched his capital with the plunder of all the neighbouring nations, Babylon had been an ancient city ; but this king had so enlarged and beautified it, that it became one of the wonders of the 236 orton's practical works. world. He built the walls of the city, which were sixty miles round ; about twenty yards thick ; about a hundred feet high ; and had in them a hundred gates of solid brass. Besides this, he had built a grand temple to his god Belus, and a most mag- nificent palace, which was strongly fortified. He had contrived some curious hanging gardens, consisting of terraces, one sloping above another, till they were as high as the walls of the city ; the whole being eight miles in compass. These and many other grand designs for the beauty and strength of his capital, this monarch had executed. While he was " at rest in his house and flourishing in his palace," he had a dream which troubled him. He saw a stately tree, fair and fruitful, affording shelter and food to the beasts and birds. He saw an angel coming from heaven, and commanding it to be cut down. Nevertheless the stump was to continue in the earth, till seven times, that is, seven years, had passed over it ; and then it was to recover its former height, glory, and fruitfulness. The wise men of Babylon could not explain this dream ; but the prophet Daniel gave the king the interpretation. He told him that it represented himself; and described his greatness and dominion ; that its being cut down intimated that he should be dethroned by the immediate hand of God, lose his understanding, be driven from men, and become like a brute; till he knew that the most High ruleth; and that then he should perfectly recover his senses and his kingdom. The prophet concludeth his interpretation with giving him good advice, to be humble and penitent, to do justice and show mercy. It was twelve months after this dream, before the calamity came upon him. So long the patience of God waited with him ! Then, as he walked in his palace, and boasted of his great achievements, there came a voice from heaven ratifying the sentence already past upon him. "The same hour it was fulfilled ; he was driven from men," and became and lived like a brute. He lost his understanding and memory at once ; was incapable of governing the kingdom, or even of human converse. Not one trace of his former grandeur, rank, or rationality remained. And (as it is expressed in verse 16), " his heart was changed from man's, and a beast's heart was given to him." He had no more sense than a brute ; he ran wild and shunned the society of mankind. He probably ran into a park near his palace, was agitated by all the desires and affections of brutes, and imitated their voice and motions. His courtiers, (perceiving that it was the hand of Providence which had thus debased him, and expecting from Daniel's interpreta- tion of the dream, that this distraction would continue seven years,) left him to wander there, and put the kingdom under a regency. And there is still remaining a fragment of a Chaldean historian, who gives an account of an interregnum occasioned by his distraction. In this miserable condition he continued Dis. XXVIII.] Nebuchadnezzar's madness. 237 seven years, under the immediate care of Providence, repre- sented'by a band of iron and brass round the stump of the tree to preserve it from being destroyed. Let us consider, II. The cause of this calamity. And that was his pride. This vice provoked God to make him such a miserable spectacle. While he was walking in his palace, most probably in those hanging gardens before men- tioned, and upon the highest terrace of them, from whence he had a full prospect of the whole city, he proudly boasted of his great works ; saying, perhaps to some of his courtiers, " Is not this great Babylon that I have built, for the house of the kingdom, by the might of my power, and for the honour of my majesty ?" (v. 30.) Babylon was the grandest city in the world. It is called in the prophecies, " great Babylon," the '' glory of kingdoms," the " golden city," the " lady of kingdoms," the "praise of the whole earth." This unhappy monarch was strutting about contemplating its grandeur, and thinking himself a god, surveying the glories of his own creation, when this mortifying change came upon him. He ascribed all his victories and successes, all his dignity and wealth, to himself; and would not acknowledge that " the most High ruled among the kingdoms of men." He thought himself superior to the gods of Babylon, and those of all the nations which he had conquered, and even Jehovah himself. Thus it is described by Isaiah, *' Thou hast said in thy heart, I will ascend into heaven ; I will exalt my throne above the stars of God ; I will ascend above the heights of the clouds; I will be like the most High," Isa. xiv, 13. Then was his pride brought low. In this distracted condition, he lived abroad in the fields ; eating grass like oxen, and lodging on the ground like them, " till his hair was grown like eagles' feathers, and his nails like birds' claws." At the end of seven years, his understanding and reason returned to him. He was restored to his kingdom ; " his counsellors and lords sought unto him" (v. 36), and his former majesty and honour were re- established. Hence being made fully sensible of the almighty power and universal dominion of the most High, he, by a public decree, acknowledged it through his vast empire, and magnified divine mercy in his restoration. He lived about a year after this; and one would hope he kept in this good mind, and died under the serious impression of these important truths. And it was happy for him to have lost his senses for a time, if it was the means of saving his soul. Having thus viewed this very affecting and miserable spectacle, let us receive instruction from it ; and endeavour to enter into the following useful reflections upon this surprising event. 238 orton's practical works. APPLICATION. 1 . Let us reverence the almighty power of God, so illustriously displayed in it. " Where the word of a king is," saith Solomon, " there is power." Nebuchadnezzar's royal word had been ac- companied with power to raise the grandeur of Babylon, and to conquer and impoverish whole nations. But when the royal word of the King of kings " fell from heaven saying, O king Nebuchadnezzar, the kingdom is departed from thee ; the same hour was the thing fulfilled" (v. 31). And all his wise coun- sellors, skilful physicians, and mighty forces, could neither prevent nor remove the affliction. How easily can God bring down the highest ! He, as a sacred writer expresseth it, " maketh the judges fools, looseth the bond (or sword) of kings, leadeth princes away spoiled, and overthroweth the mighty. He taketh away the understanding of the aged. He poureth contempt upon princes, and weakeneth the strength of the mighty," Job xii. 17, (Sec. See how easily God can destroy the brightest genius, and confound the most subtle politician. This story is a glorious and everlasting proof of his supremacy and irresistible power. In this view let us consider it, and reverence the almi2;hty God. Nebuchadnezzar takes pains to inculcate these ideas^ of God upon all to whom this decree is made known. This calamity was sent upon him " to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will" (v. 32). We are to learn from it, that " the heavens do rule ;" that God who sitteth in them, governeth the world, and employs his angels to preside over its affairs (v. 26). Let us then, with Nebuchadnezzar, " lift up our eyes to heaven, and bless the most High, and praise and honour him that Hveth for ever; whose dominion is an ever- lasting dominion ; all the inhabitants of the earth are reputed as nothing : and he doth according to his will in the armies of heaven, and among the inhabitants of the earth, and none can stay his hand, or say unto him. What doest thou ?" (v. 34.) Let us, with Nebuchadnezzar, " praise, and extol, and honour the King of heaven ; all whose works are truth, and his ways judgment" (v. 37). Such exhortations come with peculiar force upon the mind, as still in effect given by this mighty monarch ; and these acknowledgments ought to have the greatest weight with us, as extorted from him by this awful calamity, and so gloriously illustrated by it. " God ruleth by his power for ever; his eyes behold the nations ; he cutteth oft' the spirit of princes : he is terrible to the kings of the earth," Ps. Ixxvi. 12. 2. See how abominable pride is in the sight of God. It is the ^observation of a noble writer,* that this story is one of the finest, • Lord Orrery. Dis. XXVIII.] Nebuchadnezzar's madness. 239 most humbling, and most instructive lessons to human vanity that ever was exhibited to it. It shows how detestable pride is in the sight of God, and informs us (they are Nebuchadnezzar's own words) that " those who walk in pride, God is able to abase." So his royal proclamation concludes ; and it is a truth that we should never forget. " Pride was not made for man." It is un- reasonable and absurd for a creature weak, dependent, and sinful, to be proud, a creature who derives all from God, owes every thing to him, and lives and moves and hath his being in him. The scripture informs us, that God " hateth a proud look ;" and that " every one who is proud in heart is an abomination to him." This history shows us at once, how offensive it is to him, and how easily he can lay it low. Let it teach us "not to think of ourselves more highly than we ought to think, but think soberly," to guard our hearts from arrogant thoughts and conceit of our- selves, and keep our tongues from any expressions which may betray the pride of our hearts. There are other instances of the loss of understanding, besides this of Nebuchadnezzar, which are very mortifying to human vanity ; instances where the fa- culties decayed by age, and where there appeared no immediate hand of Providence in them. Are you proud of your wit and sprightly parts ? Think of Swift ; who having been generally admired for them, though in some instances he had abused them to vilify human nature, insult our present happy esta- blishment, and ridicule many serious and exemplary Christians became at last a mere child, had not the sense of a brute to feed himself, and was shown by his servants, for gain, as a curiosity. Are you proud of great learning and profound skill in the sci- ences? Think of Swisset, a celebrated German mathematician; of whom it was said by his learned contemporaries, that " his ca- pacities were almost above human." Yet in the advance of life he lost his understanding so far, that he could scarce count twenty, and used to weep because he could not understand the arguments and demonstrations which he had published. Are you proud of honour, courage, conduct, and high reputation? Think of the great Duke of Marlborough, * who after he had been, for so many years, the pride of England, the terror of France, and wonder of Europe, became an idiot, and had not understandino- sufficient to perform the common actions of life. Are you proud of wealth and power ; your buildings, equipages, and at- tendants ; the numbers who are submissive and obedient to you ? Think of Nebuchadnezzar. Go in your imagination to the fields * From Marlb'rough's eyes the streams of dotage flow. And Swift expires a driv'ller and a show : Examples of the mind's extensive power j Examples too how quickly fades that flower. See self-surviving they are idiots grown ! A melancholy proof our parts are not our own ! Jennyxgs. 240 orton's practical works. where he hved ; see him graze with the beasts, narrowly look upon him, and consider him, and take up the elegant parable of the prophet and say, " Is this the man that made the earth to tremble ; that did shake kingdoms ? How art thou fallen from heaven, Lucifer, son of the morning ! How art thou cut down to the ground, which didst weaken the nations!" Isa. xiv, 16. Amidst such aftecting scenes, let not our eyes be lofty, nor our hearts haughty. Let us remember that " we hold even reason itself, that ennobling quality, that boasted prerogative and distinguishing perfection of human nature, upon a very pre- carious tenure ; and, as one expresseth it, something with a human shape and voice hath often survived every thing human besides." Let us attend to that charge of God by Jeremiah ; *' Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches," Jer. ix. 23. We may learn, 3. How much are they to he pitied, who have lost their under- standing ! After having considered the case of Nebuchadnezzar, let us think with compassion on others, who in this respect re- semble him, that they are destitute of reason. This is the case of those who are naturally idiots, and never discovered any con- siderable degree of rational thought, or manly actions. It is the case of those, who by violent disorders of body are become de- lirious, or so overwhelmed with melancholy, that they think and judge wrong of themselves, and take every thing by the worst handle. This is the case of many in the decline of life. Their faculties decay ; they outlive even themselves, and become chil- dren a second time. The case of any of these persons is grievous and pitiable ; especially the case of those who are become deliri- ous. To lose the understanding is undoubtedly the worst, the sorest of all temporal judgments ; it is much worse than death itself. They who are in this condition deserve our tenderest pity, from whatever causes their disorders proceed. Let us endeavour to enter into their cases, and be pitiful towards them. To make sport with sucii unhaj)py persons, to turn their ravings into a jest, to take pleasure in imitating their irrational actions, is ex- tremely indecent, cruel, and irreligious. If any of our relatives or friends should ever fall into such unhappy circumstances, the most compassionate and tender care ought to be taken of them. No severe or harsh treatment ought ever to be used, except it be absolutely necessary to preserve their lives and restore their health. And as human methods of recovery in such cases often fail, we should pray earnestly that God would preserve them from " doing themselves any harm ;" restore them to themselves, and remove the disorder of their minds: that he would dart some beams of light and peace into their souls, and make their hearts better by a temi)orary distraction. I need say nothing to recommend this compassionate regard towards them, to any Dis. XXVIII.] Nebuchadnezzar's madness. 241 whose hearts are generous, friendly, and humane. It will be sufficient to say, that no one certainly knows but that this may be his own case, and that our Lord Jesus Christ showed great tenderness and compassion to such unhappy creatures, and ex- erted his divine power to restore them to the possession of them- selves, and to a right mind. 4. How thankful should we be for the continued exercise of our reason. " There is a spirit in man, and the inspiration of the Al- mighty hath given him understanding." It is God's constant visitation that preserveth that spirit, and continueth the exercise of our faculties. Whoever seriously considers the intimate con- nexion between the soul and body, and how easily and frequently the faculties of the mind are affected by the disorders and inju- ries of the body, will see constant cause to magnify the goodness of God, that there are not more persons deprived of their un- derstanding; or who have it weakened to such a degree, as to render them useless and burthensome to others. It is really astonishing, that there are not more idiots and mad people, considering how tender and delicate the texture of the brain is, which is the seat of the soul and its sensations : considering how many accidents children are liable to, even under the care of the fondest mothers, much more while in the hands of mer- cenary nurses, from whom tenderness for other persons' children can never be expected, after they have put off all tenderness for their own. Considering the many falls and blows which these little creatures meet with, and how easily a very slight one may disorder the brain and weaken the understanding, it can be imputed to nothing but the extraordinary care of Providence that the senses and understandings of so many children are preserved. A consideration which should lead parents to great and daily thankfulness ! Persons who have been recovered from violent fevers, which had confounded all their ideas, and made them delirious and raging, should never forget the good- ness of God in restoring them to health and soundness again ; and their relations and friends, upon every recollection of such a mercy, should renew their thankful acknowledgments. In a word, there are few of us but have passed through such violent disorders, such lingering sickness, or met with such falls and bruises, as might very easily have disturbed or destroyed our reason ; so that we ought gratefully to own the good hand of our God upon us, that we are yet capable of filling up a place among reasonable beings ; discharging the duties of life, enjoy- ing the blessings of friendship and society, and tasting the com- forts and pleasures of religion. The aged, who begin to feel their understanding and memoiy decay, should be very thank- ful that these are not quite lost, that they are not entirely use- less, a burden to themselves and to all their friends. With whatever afflictions God is pleased to visit any of us, while he VOL. I. R 242 orton's practical works. continues the exercise of reason, we ought not only to be sub- missive but thankful. If our understandings remain, and our spirits are not wounded, we have ten thousand times more reason for thankfulness than complaint.* 5. How careful should we be to preserve our reason, to improve it, and employ it to the best purposes ! Understanding and know- ledge is the highest natural perfection. Reason is the distin- guishing glory of men above the brutes; and we should carefully avoid every thing that tends to destroy or impair it. In this view I must solemnly warn you against gluttony and drunkenness. Every excess hurts the soul. Men who are given to strong drink impair their understandings and stupify their faculties, as well as bring a temporary madness upon themselves. It was Nebuchadnezzar's punishment to have " a beast's heart given to him :" it is a pity that any rational crea- tures should make beasts of themselves. In this view I must caution you against any violent transports of passion, for these destroy the delicate traces of the brain, disturb the faculties of the soul, and often produce a settled melancholy, or a lasting frenzy. Too eager a pursuit of the world, and too strong an affection for any creature, weaken the animal powers, corrode the mind as well as the body, and provoke God to take away the heart. There is nothing which is a greater enemy to the understanding than idleness. The faculties of many rust away for want of use or employment. They doze away their senses and become stupid and unprofitable. Finally, let us be careful to improve our understandings continually, by reading and reflection, by conversing with the wise and good, and especially by meditation on divine things, and daily fervent prayer to the Father of lights and wisdom. Let us employ our faculties in a manner becoming rational creatures. Reason was given us that we might know God and ourselves ; that we might con- template his works and consider his doings ; that we might know and practise the duties of our connexions and relations in life, and especially study the glorious gospel, which is able to make us " wise unto salvation." Let us remember that we never use our reason to the best purposes till we become truly religious. " A man that understandeth not," saith the Psalm- ist, " is like the beasts that perish," Ps. xlix. 20. If we employ our rational powers only to get money, to make provision for the flesh, to laugh and jest, to adorn the body, to dance and game, and the like, we might as well have been brutes or idiots ; yea, we had better have been such, for then we should * A worthy pious minister in London, whose temper was naturally gloomy and fretful, when he found these dispositions prevalent and growing upon him, used to visit Bedlam and walk round its cells ; that seeing so many of the most miserable objects, he might be excited to a resolute guard upon himself, and habitual thankfulness to God for his various mercies, especially the continuance of his reason and capacity for use- fulness. DIS. XXIX.] THE FATHERLESS FINDING MERCY. 243 have had no future awful account to give of perverted and abused faculties, nor have been cupable of cutting reflections and everlasting torment. " Be ye not then as the horse and the mule, which have no understanding," but " consider and show yourselves men." You become men, indeed, when you become good. You may live like brutes, but you cannot die like them. There is a future world to which your immortal spirits must remove, in order to receive their doom, and be fixed in an unalterable state. " See then that ye walk circumspectly, not as fools, but as wise ;" and " glorify God with your spirits, which are his." I conclude with those instructive words of the Psalmist, " The fear of the Lord is the beginning of wisdom ; a good understanding have all they that do his commandments : his praise endureth for evei'," Ps. cxi. 10. DISCOURSE XXIX. THE FATHERLESS FINDING MERCY IN GOD. HOSEA XIV. 3. For in thee the fatherless findeth mercy. Those cases and circumstances in human life which are often mentioned in scripture, and which the great God is represented as particularly regarding, deserve our serious consideration. There are few cases which more sensibly touch the minds of humane and considerate persons, and draw forth their com- passion, than that of fatherless children, especially orphans, that is, persons deprived of both their parents. The condition of a single orphan is pitiable, much more that of a number of them in a family. But it is very observable, that there is hardly any afilictive case more compassionately considered and espoused, and for which relief is more abundantly provided in the word of God than theirs ; and it shall be the business of my present discourse to show this, which I hope will afford consolation and instruction to such persons, and give me occa- sion to suggest some reflections which may be of general use. In the beginning of this chapter the Israelites are represented as returning to God by repentance and resolutions of amend- ment. They are directed to implore pardoning mercy, and to express before God their resolution, that they would no more trust to the Assyrians, nor multiply horses for war, which God had forbidden, nor any more worship idols. And then they urge in the text an encouraging plea, that God would be favour- able to them, " for in thee the fatherless findeth mercy." Let us consider, R 2 244 orton's practical works. I. The distressed case here supposed ; II. God's kind regard to it ; and then draw some instruction from these particulars. Let us consider, I. The distressed case here supposed. The word " fatherless" is sometimes used in scripture in its natural, common sense; and sometimes it is used figuratively, to denote afflicted and destitute persons in general. It sometimes means children who have actually lost their father. So it is said by the Psalmist, " Let his children be fatherless," Ps. cix. 9 ; and there are many such places that I may hereafter mention. But the word often signifies an orphan ; a child that is both father- less and motherless, and figuratively means persons in very af- flicted and helpless circumstances. Thus it is used concerning the whole Jewish nation, after the captivity; "We are orphans and fatherless," Lam. v. 3. Our king, the father of our country, is taken from us ; God our Father hath forsaken us ; and our enemies rule over us and afflict us. Thus Christ saith to his disciples, "I will not leave you comfortless," John xiv. 18; the original is " orphans ;" in an afflicted state, without friends and comforters. Our text is a plea with God for pity, because he is kind to those who are properly fatherless. So that it is as if they had said, " We are in deep distress ; helpless and friendless ; and thou, who showest mercy to those that are really fatherless, wilt not be unmindful, we hope, of a nation now in very afflictive cir- cumstances. We have been disappointed of assistance from those on whom we depended, and we have no other friend and helper to apply to." Our text supposeth that the case of or- phans is truly pitiable ; and that, above all others, they stand in need of assistance and mercy from God. This representation of the unhappy case of orphans is certainly just, and I need not say much to show it. Such is the nearness and tenderness of the parental relation; so great the obligation of children to their parents, and their dependence upon them, that to be deprived of them is very painful to a feeling heart. And it is a great, and generally an irreparable loss to children, to be bereaved of them, when they themselves are young. The support of a family often sinks with its heads, and their offspring are incapa- ble of contriving or acting for their own sustenance. They are sometimes left entirely destitute ; often in straits, and thrown on the kindness of the world. Or if they are left in plentiful cir- cumstances, it is frequently so much the worse for them ; as they are in danger of being cheated by cruel and mercenary men, or corrupted and ruined by the enticements of sinners. They are sometimes placed under oppressive or unkind masters and mis- tresses; and have no wise and tender friend, to whom they can go, to pour out their complaint, and ease their minds ; and from whom they may receive redress or encouragement. They are ex- DIS. XXIX.] THE FATHERLESS FINDING MERCY. 245 posed to many injuries, hardships, and temptations, and want their parents' tender care ; which is of itself a great thing, though they could do little else for their relief. They need the hand of wisdom, experience, and affection, to guide their giddy and unexperienced youth. Few are kind and compassionate enough to assist and direct them, especially if it requires any ex- pense or labour. And even the advice of the most faithful friends doth not come with that force upon their minds, as the advice of a parent, proceeding from aflfection, and backed with authority. Hence they are exposed to the snares of evil com- pany, and the wicked contrivances of those that lie in wait to deceive. The loss of the instructions, prayers, and examples of pious parents, and the discipline of a sober, religious family, is the most grievous circumstance in the case of orphans. For parental commands and restraints are generally the last things which wicked children disregard. Thus are orphans in danger of being ruined for both worlds. And good parents are so sen- sible of this, that nothing gives them greater concern in their dying moments, than the thought of leaving their children des- titute and friendless. But, blessed be God, there is an ample and noble support in this distressing circumstance ; for we have in the text, II. God's kind regard to them. In him " the fatherless findeth mercy." Though they do not find mercy in any other, they shall in him. Here is solid com- fort for those who so much need it ; yea, for every one of them, for each of them ; as the word is singular, each fatherless per- son. For the illustration of this I would observe, that God hath commanded others not to injure, but to assist them; he hath expressly declared himself their friend ; and he hath often in the course of providence shown himself to be so. 1. He hath commanded others not to injure, but to assist them. And this shows his concern for them. He made provi- sion in the law of Moses that they should not be wronged. It is there commanded, that the judgment of the fatherless should not be perverted. He charged the governors of Israel, to " de- fend the fatherless," to judge them and plead for them. He commanded the king of Judah and his servants, to " do no wrong to the fatherless ;" not only not to take advantage of their unhappy circumstances to plunder and injure them, but to support and protect them. Among the solemn curses to be pro- nounced upon mount Ebal, to which all the people were to say Amen, this is found; "Cursed be he that perverteth the judg- ment of the fatherless," Deut. xxvii. 19. The observance of these commands is enforced by awful threatenings. For instance, " Ye shall not afflict any fatherless child. If thou afflict them in any wise, and they cry at all to me," though in ever such a 246 orton's practical -works. childish, broken and feeble manner, " I will surely hear their cry, and my wrath shall wax hot," Exod. xxii. 22. " Woe to them that .decree unriohteous decrees to rob the fatherless!" Yea, God threatens to bring' destruction upon those that even " vex the fatherless." I will only refer you further to the prophet Malachi ; " I will be a swift witness against those that oppress the fatherless." There are many commands in the law, that they should be assisted and supplied ; especially that the "glean- ings of the fields^ olive-yards, and vineyards, should be left for the fatherless." I mention these passages so particularly, to show the concern which God hath for orphans. Now we may justly infer from them, that when he hath required such regard to be shown to them by others, he will himself take them under his protection and care. But this leads me to observe, 2. He hath expressly declared himself their friend and guar- dian. When I set myself to consider this point, and to examine what the scripture saith upon it, I own I was much impressed and affected to find, in how many strong and delightful phrases the Lord expresseth his concern for them. So that I think I may say, that there is no one afflictive case, concerning which more is said in scripture. And let me entreat your attention to these particulars. He is styled their reliever, helper, judge, re- deemer, and father. He is their reliever. So David saith, " He relieveth the widow and fatherless," Ps. cxlvi. 9 ; which may signify, supplying their wants, raising them up friends, directing them in their difficulties, and comforting their hearts. He is their helper ; " The poor committeth himself to thee, thou art the helper of the fatherless," Ps. x. 14. He protects them from the dangers to which they are exposed, and is their refuge, when human help faileth. He is likewise their judge; " Lord, thou wilt judge the fatherless and the oppressed ;" " He doth execute the judgment of the fatherless ;" espouseth their cause against those who would artfully wrong them. He will clear up their innocence when it is aspersed, and recompense the losses they may sustain. Again, he is their redeemer ; " Enter not into the fields of the fatherless," to plunder them or remove their land-marks ,• for their redeemer is mighty ; he shall plead their cause with thee," Prov. xxiii. 10. He will defend their rights, avenge their wrongs, and either restrain or jiunish their oppres- sors. But the most comprehensive and delightful idea of all, is that which is given us by the Psalmist, " A father of the father- less is God in his holy habitation," Ps. Ixviii. 5. He is the fa- ther of all men : but he is theirs in a peculiar sense; to provide, protect, counsel, and guide ; in short, to do eveiy thing in effect for them, which their earthly parents could have done, and infi- nitely more. It is really pleasing, and indeed wonderful, to ob- serve, in what a variety of gracious language God speaketh concerning them ; intimating at once thereby, how pitiable DIS. XXIX.] THE FATHERLESS FINDING MERCY. 247 their case is, how much they need his help, and how ready he is to grant it, according to the utmost extent of their wants and desires. To all these I add, 3. He hath in the course of his providence often shown mercy to them. Thus he hath illustrated and confirmed these declarations of his word. Many wonderful scenes of this kind God hath opened upon the world, which the wise observers of providence have seen and adored. We have known instances of families deprived of their heads. Every one lamented their removal, and many tender hearts shed a pitying tear over their descendants, fearing that they would be reduced to poverty, or never comfortably disposed of in the world. But Providence hath taken care of them, and raised them up friends, whose tenderness hath almost equalled that of their parents. God hath directed them to suitable and desirable employments and rela- tions in life. He hath provided them unexpected supplies to settle them in the world. We have known instances of whole families, and large ones too, for whom God hath thus appeared, who are now fiUing up honourable and useful stations, and sup- porting and adorning religion. There have been many orphans who, through the favour of Providence, have appeared in the most respectable characters in life, and been eminent for piety, zeal, and charity. Yea, some of the most learned, holy, active, and useful ministers that I have ever known, have been those who were early left fatherless or orphans, and entirely, or in a great measure, supported and educated by the kindness of their friends.* Many of God's aged servants can say with David, " I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread." I need not go far for evidences of this truth. Many of you, my brethren, are evidences of it, and will readily and thankfully set to your seals, that " in God the fatherless findeth mercy." Thus doth the kindness of God to the fatherless appear, that he hath com- manded others not to injure but assist them, on pain of his dis- pleasure ; he hath in his word frequently and most tenderly represented himself as their friend, patron, and helper ; and he jiath often, in the course of his providence, confirmed these declarations of his word. Let us now attend to the instructions which these particulars afford. APPLICATION. 1. Hoic amiable a view doth this give us of the blessed God, and of his wonderful condescension. There is not a more amiable character among mortals, than that of the man who showeth mercy to the fatherless. When persons, no way connected with them, enter tenderly into their concerns, assist them with their * Particularly Dr. Doddridge. 248 orton's practical works. advice, money, and interest, and endeavour to make the loss of their parents as little felt as may be ; what a signal act of kind- ness ; what a lovely character is this. All admire it, even those that will not imitate it. The character of Job was most honourable; for wealth, dignity, power, influence, and piety, he exceeded all the men of the east, and indeed, the Lord himself said, there was " none like him upon the earth." Now this was one of his excellencies ; " I delivered the fatherless, when there was none to help him, and caused the widow's heart to sing for joy ;" " I have not eaten my morsel alone, but the fatherless hath eaten thereof, and from my youth he was brought up with me as with a father," Job xxix. 12, 13; xxxi. 17. If such a temper and conduct among men, especially in a great man, is so amiable, how amiable must the character of the great and glorious God be, who is "the father of the fatherless." He teacheth us to argue his goodness and pity from our own feel- ings, and by so many declarations of his word, testifieth his re- gard to orphans, and confirmeth them by so many appearances of his providence. Let our souls adore " the Lord, merciful and gracious, who is full of compassion and of great kindness." Let those particularly adore him, who, having been cast upon his providence from their infancy or childhood, have been " fed by him all their lives long to this day and redeemed from evil ;" and especially if he hath taught them from their youth up, and sanctified them by his grace, " let them declare his wonderful works with thanksgiving." 2. Let us imitate God in showing mercy to the fatherless. He relieveth them ; he is their helper, judge, redeemer, and father. Let us in this respect " be followers of God as his children," and be merciful as our heavenly Father is merciful. I hope I need not warn any of you against oppressing and wronging them. The heart which is impious, hard, and cruel enough to do this, will not be affected by any warnings from me. Nothing but the vengeance of the Almighty and the flames of hell will be likely to remove its insensibility. But I exhort and entreat you to show them kindness, and let them find mercy with you. They are no doubt just objects of it, especially those who have, lost pious, watchful, and affectionate parents. Your kindness will be particularly acceptable to them, and God will abundantly reward it. Let me exhort you to take their part, to plead their cause, to treat them with all tiie tenderness you can, not waiting for solicitation, which in their case it would be peculiarly grievous to make ; but ofiering them your service, giving them wherewith to supply their wants, and help them forward in the world. In short, do for them what you believe their parents woidd have done, as far as it is in your power. Let me address to you especially, who have children of your own, and feel the workings of parental affection. I exhort you to pity and relieve DIS. XXIX.] THE FATHERLESS FINDING MERCY. 249 the destitute ofFspring of others. If you have orphans in your famihes, as apprentices or servants, show them particular tender- ness, and if they have any gratitude, they will amply repay you, " If ye in any wise afflict a fatherless child, saith the Lord, your wives shall be widows, and your children fatherless," Exod xxii. 24. Do not excuse yourselves from acts of kindness to them by pleading, that you have children of your own. " Have faith in God," Mark xi. 22, and his promises. By kindness to orphans you will be laying up portions for your own children. Let us all show our regard to the fatherless, by pitying and praying for them, directing and encouraging them, and, as far as we have ability, supplying their wants. That regard, which God our common father showeth to them, recommends this in the strongest manner. In short, all pretences to religion are vain, while this duty is neglected. For thus saith the apostle, "Pure religion and undefiled before God, even the Father, is this, to visit the fatherless and widows in their affliction," James i. 27 ; the word " visit" signifies to oversee them and take care of them. This is pure and undefiled religion, and with this God is well pleased. 3. Let parents take encouragement to commit their children to the care of God. All prudent parents are greatly concerned for the welfare of their children. It is evidently your duty, parents, to provide for your children ; both for their present and future support. To be ambitious and eager to leave them very rich, is a great sin, and will very probably ruin your souls and theirs too. It is, as the prophet expresseth it, " coveting an evil covet- ousness against your own houses," Hab. ii. 9. But to be able to raise them above the inconveniences and temptations of poverty, and enable them to appear with respect in the world, is a lauda- ble desire. To this end you ought to be diligent, prudent, and frugal. But the stations and circumstances of many are such, that they can hardly do more for their families than support them. Some of you can leave your children but little. Your care and industry are all that they have to subsist upon. The occupation of some is of such a nature, that a widow cannot carry it on. Should God remove you while your children are young and unsettled, they may be in straits, at least exposed to many difficulties. And you have no friends, whom you can depend upon to be their guardians. I wonder not that parents, yea even those who are truly pious, have some painful thoughts upon this head ; especially when they are sick and languishing, and think it probable they may soon leave their dear children fatherless or orphans. It is your wisdom and duty to behave in such a manner, that you may be esteemed and beloved in the world ; and that your children may find those, who will be friends and benefactors to them for your sakes. Great caution and great faith are necessary, that your care for them be not anxious, and 250 orton's practical works. your concern about them be not distressing. Let it be your leading desire, concern, and care, to train them up for God ; to form them to the government of their passions and obedience to you. Endeavour to promote and cuhivate in them an humble, obliging disposition, and a grateful sense and acknowledgment of any kindness which is shown them. Especially labour to form them to a religious temper, and a relish for spiritual and divine pleasures. And, as to all your cares about them, " cast them upon God." Lay up a stock of prayers, if you can lay iip nothing else, for your children. Cheerfully commit them to your heavenly Father, " in whom the fatherless findeth mercy." He hath engaged to be their guardian. They are the children of his covenant ; and he hath promised to be a " God to you and your seed after you." He can do infinitely more and better for them than you could ever do. And his " righteousness and faithfulness extend unto children's children," Ps. ciii. 17. Re- member, your anxiety and despondency will do them no good ; it will do yourselves much harm, and will displease God. En- courage yourselves, your wives and children, with that gracious declaration, " Leave thy fatherless children ; I will preserve them alive; and let thy widows trust in me," Jer. xlix. 11. Those of you who have been left fatherless, and yet supported and helped by divine providence, will be ungrateful and inexcusable indeed, if you do not cheerfully leave your children to God. Once more, 4. Let the fatherless and orphans seek mercy from God, and humbly commit themselves to him. There are no persons whose afflicted case I more tenderly pity, and whom I could be more glad to assist and relieve. What can I do better for you, who are in such circumstances, than to remind you of, and commend you to, that infinitely powerful, wise, and good Being, " in whom the fatherless findeth mercy?" This mercy you may obtain, if you will earnestly seek it. Let me therefore address you, in the gracious language of God himself; " Wilt thou not from this time," this time of peculiar difficulty and distress, " cry unto me. My Father, thou art the guide of my youth ?" Jer. iii. 4. He was your father's God ; and he will not disown the relation to you, if you thus cry to him. Go to his throne then by prayer, and plead the promise in the text. You are sometimes saying in the bitterness of your souls, *' I have lost the best of fathers," or "the best of mothers;" perhaps both. But is it no comfort that you have, or may have, the best of beings for your Father • still ? Providence is not, as one expresseth it, " enclosed in your parents' tomb." God is the dwelling place of his people in all generations. Without him your parents could have done no- thing for you. If he taketh you under his care, you will want for nothing that is truly good for you. But then it must be your most diligent, solicitous endeavour to behave as his children; else you will sustain the greatest loss which a human creature Dis. XXX.] Abraham's suspicion of abimelech. 251 can possibly sustain ; lose a good Parent, and a good God too. " Be followers of God as his children." See that you honour and love him ; that you hear and read his word with attention and seriousness ; that you pray to him morning and evening, as your Father in heaven, through Christ Jesus, who is the way to the Father. Humility, diligence, contentment in your stations, and thankfulness for the kindness of your friends, will recommend you to the favour of the w^orld, and entitle you to the blessing of heaven. But remember, that " if you forsake God, he will cast you off for ever;" and your pious parents themselves, as well as they loved you, will hereafter disown you. Thus the rich man in hell, " saw Abraham afar off, and said. Father Abra- ham, have mercy upon me;" but Abraham disowned him, Luke xvi. 24. I shall conclude the discourse with those words of the Psalmist, which give direction and encouragement to the father- less and orphans, to parents and children, yea to all the people of God ; " When my father and my mother forsake me, then the Lord will take me up. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord, be of good courage, and he shall strengthen thine heart; wait, I say, on the Lord," Ps. xxvii. 10, &c. DISCOURSE XXX. Abraham's suspicion of abimelech's piety. Genesis xx. 11. And Abraham said, Because I thought, surely the fear of God is not in this place ; and they will slay me for my ivifes sake. When the Psalmist was devoutly recollecting and celebrating God's wondrous works and providential appearances for the patriarchs, he observed, that " when they went from one nation to another, and from one kingdom to another people, he suffered no man to do them wrong ; yea he reproved kings for their sakes, saying. Touch not my anointed, and do my prophets no harm," Ps. cv. 14. We have a remarkable instance of this, in the chapter where our text is. It is part of the history of Abraham, the father of God's ancient people. He came to Gerar, a city of the Philistines, south of Canaan. There, as he had done before in the land of Egypt, he said of Sarah his wife, " She is my sister;" lest, being a beautiful woman, she should be taken from him, and he be destroyed or injured on her account. It was true in some sense that she was his sister ; some suppose that she was really his sister ; others, more probably, that she was his half-niece, daughter of Haran, his half-brother; so near a female relation being commonly called a sister among the He- brews. But he concealed part of the truth, namely, that she 252 orton's practical works, was also his wife. This he thought he might lawfully do, as it was the probable means of saving his life. But as this manner of speaking carried a plain intimation that she was not his wife, it was deceiving the Philistines, as well as distrusting God. Abimelech, king of Gerar, took Sarah, intending to make her his wife. God informed him in a dream, that she was another man's wife. He pleads his ignorance of this. The Lord ac- cepted the plea, and commanded him to restore Abraham his wife, because he was a prophet. This Abimelech did ; but he expostulates with Abraham for deceiving them, and exposing him to the displeasure of God, and the whole nation to his plague (v. 9), "What hast thou done unto us? And in what have I offended thee, that thou hast brought on me and my kingdom a great sin ? Thou hast done deeds unto me that ought not to be done." Seeing Abraham confused with this expostulation, and unable to make a ready answer, he puts the question home to him in the next verse, " What sawest thou, that thou hast done this thing?" What impurity or indecency hast thou perceived in me or in my people, that led thee to take such a step ? These Philistines looked upon adultery with great horror. Abimelech would never have taken Sarah, if he had known she had been another man's wife. Therefore he highly resented the imposi- tion. Our text is Abraham's reply, and excuse for his weak and unbecoming behaviour, " And Abraham said, Because I thought, surely the fear of God is not in this place; and they will slay me for my wife's sake." A poor excuse indeed ! but the best he could make. However, in the connexion in which it stands, it suggests to us two remarks; which, if they engage our attention and influence our practice, will be of the greatest service to us in future life. I. The fear of God is the most effectual restraint from sin. II. Persons may have more of the fear of God in them than others are ready sometimes to imagine. I will consider each of these remarks, and endeavour, by divine assistance, to persuade you to fear God and honour all men. I. The fear of God is the most effectual restraint from sin. Abraham imagined that the fear of God was not among the Philistines. He therefore concluded that they were capable of any mischief, and would stick at nothing to compass their impure and wicked designs. The fear of God frequently signifies in scripture, the whole of religion. But in the text and many other places, it seems to denote that part of it which immediately relates to God ; and as this is most excellent and important in itself, and the foundation of the other branches of religion, it is often put for the whole. Hence it is called, " the beginning of wisdom." It signifies a constant, serious regard to God, as the governor of the whole world ; which so influences the mind, as Dis. XXX.] Abraham's suspicion of abimelech. 253 to excite in it an habitual concern, not to do any thing offensive or displeasing to him, and a solicitous care to please him in all things. This disposition is founded on right notions of God ; as a being of perfect holiness ; who loveth righteousness and beholdeth the upright with approbation ; but must abhor and punish the wicked. It is founded on a persuasion of his uni- versal presence, and perfect knowledge of all his creatures; of all their actions, thoughts, and designs. The man who feareth God, not only beheves in general that he searcheth and seeth him; but he sets the Lord always before him, as the object of his constant regard; and his heart is filled with an humble reverence and a filial awe of liim. But let it be observed, that this is not a sudden passion, excited now and then by some awful rep-e- sentation of the terrors of the Lord, or affecting displays of his power and justice ; but it is a settled temper ; a prevailing, governing disposition in the heart. It is a temper nearly re- sembhng that of a dutiful child to a wise and affectionate father. From a reverence of God's authority, a fear of displeasing one to whom he is so highly obliged, on whom he constantly depends, and who hath it in his power to punish every act of contempt and disobedience, he endeavours to know and to obey his will. But a sense of God's paternal goodness, and a hope in his favour, prevent this fear from becoming servile and painful, and make it quite easy and agreeable to the mind. This is a brief account of the nature of the fear of God. Where this principle doth not prevail, no good can be expected. The want of it introduceth all manner of confusion among intelligent creatures, renders them the very reverse of what they should be, and is indeed the chief cause of all the sins that are in the world. Thus David observes, " The transgression of the wicked saith within my heart, that there is no fear of God before his eyes," Ps. xxxvi. 1. When I see their transgressions, I naturally con- clude, that they fear not God. On the other hand, this prin- ciple is the most effectual preservative from sin ; indeed it is the only effectual one; for it is suited to all ranks of men, and to all times and places. 1. It is suited to all ranks of men ; the highest as well as the lowest. Abraham thought Abimelech had not the fear of God, and therefore it was in vain to oppose his attempt to take away his vvife. He hoped that perhaps his subjects might be restrained by his authority and power ; but what should restrain him ? As God is the supreme Lord and governor of the world, a being of almighty and irresistible power, the fear of him is sufficient to awe the greatest earthly potentate. Other principles may pre- vent inferior persons from doing injury to others ; but nothing short of this can effectually control the great and the mighty. A regard to men may prevent even these from becoming tyrants and oppressors ; but what shall make them sober and chaste, 254 orton's practical works. serious and devout ? They are often above regarding the cen- sures of men. Their courtiers and attendants in general will flatter and compliment them, whatever their behaviour be. But the fear of God will make even the greatest men pious as well as just, devout as well as sober and charitable. Many of the poor and mean despise the censures of others. They think, they cannot sink any lower ; and that their poverty is a security from affronts and injury. Therefore they often indulge in every vice which doth not immediately expose them to punishment or destroy their livelihood. But when the fear of God taketh possession of their hearts, they consider themselves as standing in his sight on a level with others ; equally the subjects of his moral government, and accountable to his impartial tribunal. Many of the rich and great are too idle, and the poor too busy, closely to consider the natural beauty of virtue and deformity of vice ; or to look forward to the remote consequences of their present behaviour. The fear of God, therefore, is the only principle, that can effectually restrain men of all ranks from practising that which is evil. Thus Joseph, who was prime minister of Egypt, and upon whom Pharaoh had devolved the whole power of government, not only abstained from punishing his brethren for the injury they had done him, but treated them with the greatest kindness ; and the reason he himself gives us, ■* I fear God," Gen. xlii. 18. Nehemiah likewise, who was go- vernor of the land of Judea under the Persian prince, having mentioned in his history the oppression of the former governors and their unreasonable exactions, saith, " But so did not I, because of the fear of God," Neh. v. 15. Again, this principle is the best preservative from sin, as, 2. It is a disposition suited to all times and places. Other motives may operate upon mankind now and then ; but this always. And the reason is plain. They know that the object of their fear is always present with them ; discerns, observes, and remembers all their actions, words, and thoughts ; and that his judgment of them is always according to truth. Wherever men go, they are under the eye of the righteous and all-wise governor of the world ; the lover and rewarder of righteousness, and the enemy and punisher of sin. The fear of men may restrain from open iniquity and and notorious injuries to others. A regard to the good opinion of those about them may engage many to put on a fair outside. But a deep sense of God upon the heart will control its secret thoughts, subdue its sinful desires, and prevent its harbouring hatred, ill-will, purposes of revenge, or any inclinations which may be displeasing to him, " whounder- standeth our thoughts afar off," Ps. cxxxix. 2. Men that are not influenced by the fear of God, indulge such dispositions without control, till they ripen into action. By degrees those principles, that led them for a while to conceal their faults, Dis. XXX.] Abraham's suspicion of abimelech. 255 grow weak and ineffectual ; then they throw off the mask and bid defiance to the censures of mankind. But the fear of God is a principle always strong and operative. It guards all the powers and faculties of the soul, and preserves it from being- overcome by those temptations, which would quickly be too strong for every other principle. Hence Solomon observeth, " By the fear of the Lord men depart from evil," Prov. xvi. 6. Thus the fear of God is the best preservative from sin, as it is adapted to influence all ranks and conditions of men, and to regulate their conduct at all times and every place. Before I proceed to the next head, let me make a brief application of this. Let us cultivate this principle in ourselves, and endeavour to promote it in all about us. 1 . Let us cultivate this principle in our own hearts. Sin is the greatest evil ; it is an abuse of our rational faculties; it perverts the true end of human life ; it is an aftront to our Creator ; it doth the greatest injury to our own souls, and depriveth us of substantial happiness and joy. Every one, therefore, who hath a due regard to his own peace and comfort, will be afraid of it and labour to avoid it. Now as the fear of God is the best pre- servative from it, this disposition should be carefully cherished. This is " the whole of man ;" that in which his thoughts, desires, and pursuits should centre, as his whole happiness dependeth upon it. Let us therefore, according to Solomon's direction, " be in the fear of the Lord all the day long," Prov. xxiii. 17. In order to this, let us meditate on his excellency and glory, his majesty, and his power, and especially his omnipresence. Let us direct our views to him, as a God of perfect knowledge, who is acquainted with all the thoughts that come into our minds. Let us reflect on the instances in which his power and justice have been displayed in punishing those who were far from him, and destitute of his fear. But lest our fear should become servile and tormenting, let us delight to dwell on the contemplation of his goodness, and the numerous displays of it towards us. That, according to the instructive phrase of the prophet Hosea, we may " fear the Lord and his goodness," Hos. iii. 5, and never abuse what is so venerable, nor presume to offend so kind and merciful a being. Let us guard against every thing that would weaken this principle in our souls ; such as the irreverent use of God's name ; light expressions or thoughts of his day, his word and worship, or any thing bearing his supersciption. Let us often think of the solemnity of the future judgment ; the day when God will " distinguish between those that fear him and those that fear him not, and render to every man according to his work." That, " knowing the terror of the Lord, we may sanctify him in our hearts, and make him our fear and our dread; and then he will be to us for a sanctuary," Isa. viii. 13, to pre- serve us from every snare, and secure us from all evil. 256 orton's practical works. 2. Let us endeavour also to promote this principle in all about us, especially in the rising generation : by giving them awful, and yet amiable ideas of God; and always speaking to him and of him with the utmost reverence and solemnity. This, like every other principle, is best planted in youth. It will strengthen as reason doth. And as observation, and reflections upon the works and word of God, convey new and venerable ideas of him to the mind, they will all strengthen this principle ; and so it will produce the most happy effects. If we desire that our servants and dependants should discharge their duty faithfully, and be blessings to us and our families, let us labour, after the example of David, to " teach them the fear of the Lord," Ps. xxxiv. 11. And then, as it is intimated by the apostle. Col. iii. 22, they will serve us " not with eye-service," just when our eye is upon them, "as men-pleasers, but in singleness (or uprightness) of heart, fearing God."* Having recommended it to you, and urged upon you to cultivate and strengthen the fear of God in your own hearts, as the most important and excellent principle, and to take great pains to promote it in others, espe- cially your children and servants, I proceed to observe from the text, II. Persons may have more of the fear of God in them than we are ready sometimes to imagine. Abraham suspected that the fear of God was not at Gerar ; thouo:h for aught appears from the story, there was no reason for this suspicion. Abimelech himself seems to have been not only a very wise and judicious but a pious man, a worshipper of the true God, like Melchizedek : one with whom he conversed by dreams, as he used to do with holy men in those ages. God therefore warned him of his danger, and did not send plagues on him for taking Sarah, as he did upon the king of Egypt and his house in like circumstances, Gen. xii. 17. He expressed the utmost dread of adultery, and challenged Abraham to produce any particulars in his conduct, or the conduct of his subjects, which might dispose him thus to' suspect, prevaricate, and deceive. But Abraham suspected without reason, and might think, that though the inhabitants of Gerar had some general notions of the true God, yet these were not sufficient to regulate their conduct and preserve them from sin. However, he had no reason for this jealousy of them. And supposing that the fear of God had not been in that place, it would not follow that they would nuu-dcr an innocent person, merely to gratify their lusts. This was Abraham's infirmity, and it is an infirmity to which we are all liable, to entertain an injurious opinion of others ; to judge uncharita- " A pious tradesman wrote upon his goods tlieir respective prices, according to the usual method of concealment, in one or more of the following ten letters, " Fear thy God ■" in order to remind himself, his children and apprentices of their duty. Dis. XXX.] Abraham's suspicion of abimelech. 257 bly of them, and to suspect that they fear not God, but are strangers to real religion, when perhaps they are greatly under its influence, and sincere in the profession which they make of it. To rectify this error, it may be of advantage to point out the chief causes of it, and to show the bad consequences of in- dulging a suspicious temper. Let us consider, 1. The causes of such a suspicion. One may be, a bad state of the blood, an ill habit of body, which disposeth the mind to be fretful and peevish. A person in this circumstance is accus- tomed to view himself and his own concerns in the worst light, and so is apt to lorm an injurious opinion of others. The juices are soured and full of acrimony ; and by this the judgment of the mind is perverted, and men become ill-tempered and suspi- cious. It sometimes ariseth from ignorance of the nature of religion, or not sufficiently reflecting upon it : not considering that it is an inward principle, " the hidden man of the heart ;" that the kingdom of God is, properly speaking, " within us," in the habits and dispositions of the soul. The degree and extent in which religious principles prevail and operate in the soul, are not discernible ; and we are often incompetent judges of the motives upon which men act. When indeed there are open, notorious vices in their conduct, and when they neglect the means of religion, we may very reasonably conclude, that the fear of God is not in them. But when their general conversation is decent, orderly, and becoming the gospel, we ought to believe that they fear God, and that there is an inward religious princi- ple which regulates and governs their actions. Besides, it is to be considered, that the best characters are not perfect. There are errors and blemishes in the most holy men. Our context is a proof that there were such in Abraham, the father of the faith- ful and the friend of God. The prevailing disposition may be holy, where there are some instances of a conduct not so regular and honourable as it should be. And it is very unreasonable to condemn a man in general terms, and to deny that he fears God, because he hath some imperfections. This suspicion sometimes ariseth from not making due allowances for the different temper, education, and customs of mankind. The natural temper of some worthy persons, for instance, is brisk and lively ; and they have such a constant flow of spirits, that it is not easy to restrain and govern them. This leads them into some levities, which men of graver tempers are apt to condemn as inconsistent with the gospel. On the other hand, these lively persons may, in their turn, censure the grave and the gloomy, as destitute of real religion, and substituting a sour aspect and a stern behaviour instead of it. The present rising generation is not educated, even by wise and pious parents, in that strictness with which they themselves were brought up by their parents. I speak not this to the praise of the present age. For though their fathers might VOL. I. s 258 orton's practical works. carry some things to an extreme, I think the extreme into which the most parents now run is much more dangerous.* Young people are now indulged by their parents in liberties in which they themselves were never indulged, and which their much wiser parents would have dreaded. But a general practice consecrates such things, and men are led away by the throng, without allow- ing themselves to think and examine. Yet as such indulgences, if they are not carried to excess, may perhaps be consistent with the fear of God, it would be unreasonable, on account of them only, to suspect the want of it. The different customs of differ- ent places and ages may occasion this unfavourable judgment. The appearances of strict religion are, in the present day, un- fashionable, and many of those who do fear God are desirous to conceal it. They deprive religion of some credit, and themselves of great usefulness, because they would not be laughed at as pre- cise, scrupulous, and puritanical. They are especially careful to avoid such expressions of their love to God, hope in him, and devotedness to him, as one would think should be natural and becoming in every good man. This they do, because they would not be charged with hypocrisy or be called enthusiasts : a name very often applied to the most rational and excellent Christians. Because religion is unfashionable, some good men carry their pri- vacy in it to an extreme, and are ashamed of that which is their greatest glory. This ought to be considered as a reason why we should not be too suspicious of the character of others. Some may fear God, yet love retirement, and choose to live as it were out of the world. Others may be solicitous to conceal their piety, even to a fault ; because their spirits are weak and fearful, and they live in a crooked and perverse generation.f But the chief source of a suspicious temper is uncharitableness, a want of brotherly love, a propensity to judge rashly, without reason and without ground, concerning the character of others. For instance, many judge of the character of others by their religious principles and forms of worship. They will not allow that such a one feareth God, because he holds such and such tenets, which the censurer apprehends to be unsound and erroneous : because he worships God in a different place or a different manner from himself. I presume Abraham might think that Abimelech and his people did not fear God, because they were not circumcised j * See " An Address to Protestant Dissenters as such," in which there are some use- ful remarks on this subject t " I had but one fear or suspicion concerning Lord Chief Justice Hale, which since, I am assured was groundless ; I was afraid, lest he had been too little for the practical part of religion, as to the working of tlie soul towards God in prayer, meditation, &c., because he seldom spoke to lue of such subjects, nor of practical books and sermons, but was still speaking of philosophy nnd of s])irits, 6cc. But at last I understood, that averseuess to hypocrisy made iiiin purposely conceal most of such his practical thoughts and works. 'J'hen I sent him a confession of my censures of him, and my joy to see tlie conviction of my error." Baxter's Additions to Burnet's Life of Hale, p. 127, ed. 1774. Dis. XXX.] Abraham's suspicion op abimelech. 259 had not the seal of God's covenant ; or did not offer sacrifices, or not such sacrifices as he did. For Abimelech challengeth him to produce any thing in their general conduct, which might justify his suspicion of them. " What sawest thou, that thou hast done this thing?" (v. 10.) So too many imagine, that others do not fear God, because they are not of their sentiments, party, or per- suasion. They conclude, that there is no fear of God among heathens, Jews, Mahometans, or Papists. Nay, perhaps their ignorance and uncharitableness go further ; and they deny or suspect the virtue of all who are not in their narrow way of think- ing about the tenets and forms which divide the protestant world. To this men are sometimes led by supposing that those who differ from them act upon all the consequences which seem to follow from their notions ; whereas, few, very few, do so. There are nmltitudes who hold principles which are in themselves very injurious to real piety and gospel-worship, and yet act directly contrary to them. Their hearts are better than their heads. And what our Lord foretold of his disciples in the literal sense, is true of these in the figurative, " If they drink any deadly thing it shall not hurt them," Mark xvi. 18. Hasty, inconsiderate men, who will not read and think, magnify the circumstantials of religion into the essentials ; and so speak evil of all that differ from them in rites and forms, and are not of their sentiments and party. Sometimes the circumstances of family and place create a suspicion. Certainly he cannot fear God, who descends from such wicked ancestors. " Can any good thing come out of Nazareth ?" John i. 46, was a suspicion entertained by honest Nathanael : and if he had not had moderation enough to go and see, he had missed of Christ, and perhaps never had the honour of being his disciple. Men's prejudices get the better of their reason ; and they condemn whole bodies of men in a lump for some supposed errors, or the real failings and iniquities of a few. But such methods of judging are very rash, and show much ignorance and a great want both of good temper, candour, and Christian love. These are the causes of a suspicious temper : the chief reasons why men are apt, with Abraham, to think, " Surely the fear of God is not in this place," or among this people. It sometimes proceedeth from the disorders of a man's own body ; more frequently from ignorance of the nature of re- ligion ; or, not making due allowances for the different natural temper, education, and customs of mankind ; but principally, from a rash, censorious, uncharitable spirit. Let us consider, 2. The bad effects of this temper. Here I would observe that it is displeasing to God ; it is injurious to the persons sus- pected, to the cause of righteousness, and to ourselves. It is displeasing to God. He commands us to " honour all men," as his image ; to be charitable and courteous. And hfe is displeased when we act contrary to any of his commands, s 2 260 orton's practical works. especially when we judge men's hearts, and censure or suspect their character without good foundation. This is usurping his prerogative to know and weigh the spirits of men. It is taking the work out of his hand to censure and condemn them. It really shows that we have not the fear of God in our own hearts; at least that our characters are very defective. Ac- cordingly Solomon observeth, that " he who despiseth his neighbour sinneth ;" " The soul of the wicked desireth evil : his neighbour findeth no favour in his eyes," Prov. xiv. 21, xxi. 10. Whereas he who shall dwell with God, " taketh not up a reproach against his neighbour," Ps. xv. 3. " He," saith the apostle James, " that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law," James iv. 11. He affronteth the great Lawgiver and Judge, as if his laws were defective or his judgment partial. Farther, it is injurious to the persons suspected. The fear of God is the greatest glory of a man. The saints are " the excellent of the earth." To charge men with the want of this principle is really the greatest affront that can be offered. So Abimelech thought. He therefore gave Abraham a sharp, but very just reproof for it. It is very unrighteous in itself, if the suspicion be not very well founded. It may tend, if the persons suspected be not estab- lished in religion, to discourage them, to prevent their progress in it, yea, to prejudice them against it. To which I would add, that an unreasonable judgment, or suspicion of the character of others, may too naturally lead us to think, that it is not sinful to deceive and injure them; and, at last, bring us to act upon that iiorrid tenet of the Romish church, that " no faith is to be kept with heretics." Again, it is injurious to the cause of virtue and righteousness. The honour and support of religion very much depend on the number who adhere to it, and the charac- ter and credit which they have in the world. And, therefore, by open censures to take away one of its friends, or to repre- sent one, who at worst is neuter, as an enemy to it, is doing it a great injury. The cause of infidelity never triumphed so nmch among us as when some bigoted zealots took it into their heads to call Mr. Locke a deist, and Archbishop Tillotson an atheist; though they were two of the best friends, ablest advocates, and brightest ornaments, which Christianity ever had. It is a peculiar dishonour to the religion of Jesus, which so largely inculcates love, candour, and sweetness of temper, when its professors censure and despise others, whose general conversation is agreeable to its maxims. Nor can such cen- surers hope to do any good upon others, either to convince, reform, or edify them, though they should attempt it ; when they appear to entertain so unfavourable an opinion of them, and furnish them with a very natural prejudice against them- selves. A good judge of human nature used to observe, that Dis. XXX. J Abraham's suspicion of abimelech. 261 " the way to make a man honest is to suppose him so, and treat him as such." Once more, this suspicion is injurious to ourselves, as it tends to sour the temper and destroy the be- nevolence and peace of our own minds. It is also the parent of many other crimes. Abraham's bad opinion of the Phi- listines led him to deny his wife, to lie unto them, and dis- honour his relation to Jehovah as his prophet. If we suspect others to be bad, we shall be ready to despise them in our heart ; to withhold that respect and service which is their due, and which might naturally occasion a mutual return. It may prevent such friendships and correspondence with them as may unfold their virtues to our view, give us much satisfaction in finding them very different persons from what we apprehended, and may be the means of improving our own knowledge and piety. Above all, our own eternal interest will be injured by this suspicious, uncharitable temper. Our Lord insists upon this in several passages of his excellent sermon on the mount. " Whoso is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to him, Raca," that is, impeach his capacity and understanding, and call him a fool, or an empty fellow, " shall be in danger of the council," that is, a greater punishment than the former. But if he go so far as to impeach his virtue and revile him as an impious person, saying, " Thou fool," that is, thou sorry, wicked fellow, as the word signifies, " he shall be in danger of hell-fire," Matt. v. 22. Again he saith, " Judge not, that ye be not judged. For with what judgment ye judge ye shall be judged, and with what measure ye mete, it shall be measured to you again," Matt. vii. 1, 2. So dangerous is it to suspect men's characters, which naturally leads to censuring and revil- ing them. It is displeasing to God, the judge of the whole earth ; it is injurious to the suspected persons, to the cause of righteousness and peace, and to our own characters and in- terest. application. What remains, then, but that I exhort you to consider these things ? Endeavour to remember the causes of this bad dispo- sition, that you may guard against their influence ; and reflect upon the fatal effects of it, that you may not censure and despise others without cause. I am far from encouraging an unlimited confidence in man- kind. Prudence and caution are necessary in all our transac- tions with men; to prevent our trusting too much to them before they have been well tried. There are many hypocrites in the world, and I think there is just ground to suspect them to be so, who are most ready to pronounce others heretical, unsound, and wicked. There are many who fear not God 262 orton's practical works. though they regard men; and therefore it is our wisdom to " cease from man." Nevertheless, I think it is our duty to believe well of every man, till we see good reason for the con- trary. And if we lay this down as a rule to ourselves, as we certainly ought, it will tend to prevent much slandering, cen- suring, and evil speaking. If any thing appear amiss in the conduct of others, instead of immediately pronouncing them bad men, we should carefully examine whether it will not bear a better construction than we at first imagined. Or, if not, whether they have not some, yea many, good qualities, which may entitle them to our friendly regard. It hath been an old observation, that " qvery thing hath two handles." It is capa- ble of a good or bad interpretation. A man of wisdom, candour, and piety, will take every thing by the fairer handle. He will not judge of men's characters by a single action, much less if it relates to himself. He will be peculiarly cautious of judging and pronouncing concerning another's character and state, if he differs in opinion or worship from himself, or doth not come readily into any of his favourite schemes. What we cannot but in reason suppose to be well intended ought to be well taken. Let us watch against what St. Paul calls " evil surmisings," 1 Tim. vi. 4. And, as the same apostle exhorts, " not judge our brother, or set at nought our brother, since we shall all stand before the judgment seat of Christ," Rom. xiv. 10. To con- clude. Let us remember, that " love is the fulfilling of the law ;" that without charity, though we have all knowledge, all faith, all zeal, we are nothing. Now of charity the apostle gives this amiable description, with which I conclude ; " Charity sufFereth long and is kind ; is not easily provoked, thinketh no evil," that is, puts the best construction upon dubious actions and characters. It " rejoiceth not in iniquity, but rejoiceth in truth; beareth all things, and believeth all things;" it is not only averse to blaze the faults of others, but is not apt to sus- pect their veracity and integrity. And it " hopeth all things ;" where it plainly seeth that things are bad, it is ready to hope they may be mended, and is very unwilling to treat even the worst of mankind as utterly incorrigible, 1 Cor. xiii. 4, &c. Oh lovely grace ! divine quality ! May the Spirit of peace and love diffuse it more and more through all our souls ! Amen. 263 DISCOURSE XXXI. THE NATURE AND WICKEDNESS OF OPPRESSION. ECCLES. IV. 1. So I returned, and considered all the oppressions that are done under the sun : and behold the tears of such as were oppressed, and they had no comforter ; and on the side of their oppressors there was power, hut they had no comforter. There is scarce any sin against which more is said in the word of God, or which is more reproachful to a man and to a Christian, or more mischievous to society, than oppression. Yet I fear it is a sin which more persons are guilty of, and more suffer by, than is generally known. I esteem it therefore my duty to warn you against it. As the love of the world naturally leads to it, you will bear with me while I endeavour to show its nature and evil. Solomon having, in the former chapter (v. 16), spoken of public oppression from corrupt judges and magistrates, as an instance of the vanity of power and authority, proceeds here to speak of private oppression, as one evidence of the vanity of the world. " So I returned and considered all the oppressions that are done under the sun ; and behold the tears of such as were oppressed, and they had no comforter ; and on the side of their oppressors there was power, but they had no comforter." I shall, I. Consider what oppression is, and mention some instances of it; II. Show you the great evil and wickedness of it ; and then conclude with some exhortations grounded upon the subject. I. I am to consider what oppression is, and lay before you the most striking instances in which men are guilty of it. Now it is, as the text intimates, taking advantage of a man's weakness and poverty to injure him in his substance ; as fraud is taking advantage of a man's ignorance or inattention ; and extortion, of his necessity, to hurt him. But there are many cases in which both fraud and extortion are oppressive. Op- pression is dealing unjustly or unkindly by a person over whose time, goods, trade, or business the oppressor hath power. It is principally the vice of rich men and superiors, who have power over their workmen, servants, tenants, and other inferiors. But it is not confined to them. The poor often meet with very bad, if not the worst, treatment from those who in station and fortune are very little above them. I am not sufficiently acquainted with " the depths of Satan," and the iniquitous mysteries of trade, to specify every instance of this sin. But I will mention those which are most notorious. It is oppression, when men impose what terms they please 264 orton's practical works. upon others in commerce and dealings, without regarding what is just and right ; when they obhge others to sell their goods under their real value, because they are in necessity ; or to give more for a commodity than it is worth, because they cannot do without it. Unjust weights and measures are a fraud ; but they are likewise an oppression ; for, in many instances, persons know that they are cheated ; they complain of it, and, in the language of the text, weep over it ; but can have no redress, be- cause " on the side of the oppressors there is power." If they will not submit to the grievance, those unjust men will not buy of them again ; and perhaps there is no other market at which these sufferers can dispose of their wares. Selling bad and damaged goods to persons who dare not refuse to take them, and yet must lose by them, or not sell them again for a reasona- ble profit, is another instance of this vice. If a person makes a relation, a neighbour, or dependent, pay dearer for what he buys than his other customers, because he is under particular obliga- tions to buy of him, he is an oppressor. Taking exorbitant in- terest for money lent, or exchange of bills and cash, on account of men's necessities, is extortion and oppression. Where a person, or a combination of persons, engross the whole of any commodity which is to be sold, in order to make an excessive gain of it, or to injure other tradesmen in the same way of busi- ness, this is oppression. When those who enjoy wealth, or have a sufficiency, intrude upon other persons' trades, and endeavour to draw every thins valuable within their own circle, they are oppressors. When they combine to raise or sink the price of any commodity, merely for their own profit and to injure others ; and especially when they will sell without profit to ruin other tradesmen of small capitals, and engross the business to them- selves ; and afterwards will raise the price proportionably, to make up their own loss ; this is notoriously oppressive. Com- binations of merchants and factors not to buy goods of those manufacturers who purchase their raw materials from others, who will sell them at a more reasonable price, or by a fairer measure or weight, are likewise oppressive. Persons are guilty of this sin, when they defer paying their workmen and creditors in due time, and put the advantage of the delay in their own pockets; for the time is part of the contract as well as the money ; at least is implied in it. Hence they are hindered in their own trade, and obliged to borrow money, perhaps of some other oppressor, to \rdy their debts or support their families. To make workmen unnecessarily wait for materials to work upon, and thereby lose their time and gain; to pay them in goods and not in cash ; in goods which they do not want, or cannot sell but at a loss ; is grievous injustice, and too common in manufacturing towns and countries. To pay workmen less than the wages agreed for; less than what is customary, or wliat, on account of the DIS. XXXI.] ON OPPRESSION. 265 particular work, they have a right to expect ; to obhge them to work at such rates as they cannot hve by ; especially in hard seasons and dear times, and to take advantage of their necessities to further self-enriching schemes; these are likewise instances of this vice. Where persons pay their workmen the usual wages for their proper work, but yet employ them in other labours and services, for which they do not pay them at all, or not as they would pay other persons for the same time and labour; when they require these further services from them, merely because they have power over them, and these de- pend upon their masters for a livelihood; this also is oppres- sion and expressly threatened in the word of God. " Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong, that useth his neighbour's service with- out wages, and giveth him not for his work," Jer. xxii. 13. To oblige servants to work above their strength, or more than is agreeable to contract or custom ; to allow them too little time for rest, and none for religion, especially on the Lord's day, is oppression and the worst sort of it. Again, to be rigorous in exacting debts or other rights to the very utmost farthing, where poverty, sickness, losses, dear seasons, or a large family, render men incapable of paying what they owe ; to allow them no time to satisfy their creditors ; or to strip them of their all ; this is vilely and cruelly oppressive. Obliging persons, over whom men have power, to vote or act against their consciences ; persecuting, reviling, or even bantering, men for their religious sentiments and worship, is dreadful oppression. In the black list of oppressors must likewise be ranged, parents, masters and mistresses of families and schools, who behave cruelly and severely to their children, servants, and scholars ; and abuse the power, which God hath given them, so as to make them " serve with rigour, and make their lives bitter with hard bondage," Exod. i. 14. There is likewise great oppression in a haughty, insolent, overbearing way of speaking to inferiors, which is very grating and hurtful to any sensible mind. Accordingly we frequently meet with this expression in scripture, " Speaking op- pression;" so that a man may oppress another with his tongue. There may be, and I believe are, many other instances of this vice ; but as these are the most common, the mention of them may be sufficient to show the nature of it. I go on, II. To represent to you the great evil and wickedness of it. It is more necessary to do this, because some of these instances of oppression are customary and gainful ; and therefore men are not aware, or not willing to believe, that they are sinful. Hence the prophet saith of Ephraim, " He is a merchant; the balances of deceit are in his hands ; he loveth to oppress ; yet, saith he, I am become rich ; I have found me out substance ; in all my 266 orton's practical works. labours they shall find no iniquity in me that were sin," Hos. xii. 7 ; nothing by which I shall gain a bad character among my neighbours. The wickedness and danger of oppression will ap- pear, if we consider, that it proceeds from, and shows, a very bad disposition of mind ; it is a high ingratitude and affront to the righteous God ; it is detestable cruelty to the oppressed ; it is directly contrary to the design of the gospel ; and will certainly sink oppressors into everlasting ruin. 1. It proceeds from a very bad disposition of mind. If we trace oppression to its sources, we shall find that they are various, and all base and criminal. The principal source of it is covetousness ; an inordinate love of the world. See how these are joined by the prophet Jeremiah, " Thine eyes and thine heart are not but for thy covetousness, and for oppression, and for violence to do it," Jer. xxii. 17. When men will be rich, when their hearts are set on getting money, and they " mind earthly things," they will seldom scruple the means of enriching themselves ; but pursue their end by right or wrong. They care not what injury they do to others, if they can but keep up a tolerable character in the world. In some persons the practice of this sin proceeds from pride ; to show their authority over others, and to keep them in awe. Hence they treat their inferiors as if they were of a lower species, and not worthy of common justice. This shows a base, ignoble mind. " Pride compasseth them about as a chain ; violence covereth them as a garment. They are corrupt, they wickedly speak oppression ; they speak loftily," Ps. Ixiii. 6 — 8. In some, it is owing to luxury and extravagance. They are dressed with the spoils of the poor ; and their fine houses, equipages, and entertainments, are supported by the properties and comforts of others. It is sometimes owing to sloth; because, like drones in the hive, they will not work, they prey upon the labours of the industrious. It is very often owing to resentment, malice, and ill-nature. If others, over whom they have power, complain of their unjust treatment, they will oppress them still more. " He that maketh haste to be rich," saith Solomon, " hath an evil eye," upon the property of others, and cares not what mischief he doth to them, in order to gratify his own ambition or revenge. Now a practice which proceeds from such bad principles and dispositions as these, must be very base and abominable, and ought to be detested by every man. 2. Oppression is a liigli ingratitude and affront to the righte- ous God. It is ingratitude to him, because he givcth men all their wealth and power over others, and he doth this, not that they may oppress, but protect, relieve, and serve others, and be a blessing to them. It must therefore be horrid ingratitude to abuse and pervert these favours to their injury. But what ren- ders it worse is, that he hath bestowed upon men spiritual blessings and Christian ])rivilegos, and therefore to oppress and DIS. XXXI.] ON OPPRESSION. 267 injure them must be proportionably wicked. Further, he hath placed men in different circumstances in Ufe ; " made both the rich and the poor." He hath allotted to men such conditions here, that they need one another's assistance. The rich want the labour of the poor, as the poor want the money of the rich ; and God expects that they should help one another, and so contribute to the general happiness. To oppress the poor, then, is defeating the wise and kind design of God's providence. Accordingly Solomon observes, " He that oppresseth the poor, reproacheth his Maker," who hath made him poor. Further, the law of God, our supreme Sovereign, expressly forbids every kind of oppression, and requires that we follow what is alto- gether just, honourable, and kind. There are many precepts of this sort ; " Oppress not the poor, the fatherless, the widow, the stranger." " In buying and selling, thou shalt not oppress." " Thou shalt not oppress an hired servant." " Ye shall not oppress one another, but thou shalt fear thy God ; for I am the Lord your God ;" and the like. Consequently God must be highly offended, " when he looketh for justice and behold op- pression, and for righteousness, but behold the cries" of the op- pressed, Isa. V. 7. He declares this sin to be an abomination to him, and that he will punish it in the greatest men. " The Lord will enter into judgment with the ancients and the princes of his people, because the spoil of the poor is in their houses. What mean ye, that ye beat my people to pieces and grind the faces of the poor? saith the Lord God of hosts," Isa. iii. 14. It is likewise acting contrary to his pattern, for though " God is mighty, yet he despiseth not awy." "In plenty of justice he will not afflict," Job xxxvi, 5, xxxvii. 23 ; or who could stand before him ? Oppressors are the very reverse of the holy, just, and good God, and resemble the father of lies and deceit, who was a murderer from the beginning, and an oppressor of all over whom he hath power. God hath threatened, that he will " spoil the souls of those that spoil the oppressed ; and the cries of them, who have been defrauded of their hire, enter into the ears of the Lord of hosts," and he will plead their cause. 3. It is detestable inhumanity and cruelty to the oppressed. " A righteous man," saith Solomon, " regardeth the life of his beast." What then must we think of those who are oppressive and cruel to their fellow men, but that they are utterly void of justice, goodness, and humanity, that they are monsters and not men? Persons expect at least justice one from another in all their dealings and connexions. It is grievous to every honest mind to see the great bonds of society broken, and the founda- tions of commerce subverted. It is cruel to oppress inferiors, because they know their oppressors have power over them, and power which they should use with justice and moderation. It is disappointing them of that profit of their labours which they 268 orton's practical works. expected, and the expectation of which carried them cheerfully through their cares and fatigues. To be oppressed grieves them, costs them tears, as the text intimates. They lament that their hopes are defeated, that they cannot pay their debts, support their families, and live creditably in the world. Hence God commands, " Thou shalt give the labourer his hire in the even- ing, for he is poor and setteth his heart upon it," Deut. xxiv. 15. Oppression is so grievous, that, as Solomon observes, it some- times " maketh a wise man mad." It is owing to the oppression and cruelty of merchants and tradesmen, that " men groan from out of the city, and the soul of the wounded crieth out," Job xxiv. 12. It is cruelty likewise to oppress men, because it is tempting them to act unjustly, and to defraud others. Yea, it may prejudice them against rehgion. When they see those who profess godliness guilty of this sin, it may lead them to think, that all religion is a jest, and that they are not bound by its laws, when their superiors break them. " Woe be to the man by whom such an offence cometh ;" for this is cruelty to the souls of men. 4. It is directly contrary to the design of the gospel ; which is to promote righteousness, love, peace, and happiness upon earth, as well as to secure the eternal salvation of mankind. Christ commands his disciples to " love their neighbours as themselves ;" to do to others whatsoever they could reasonably desire and expect that others should do to them. " The grace of God, that bringeth salvation, teacheth us to live righteously, and to provide things honest in the sight of all men," With regard to the privileges and blessings of the gospel, no difference is made between the rich and the poor. It is designed to open the heart in kindness and love ; to lead the professors of it to seek the good of others, and be ready even to lay down their lives for them. These great duties our blessed Lord hath re- commended, and enforced by his own example ; for he was holy, harmless, undefiled. He did no sin, neither was guile found in his hand or in his mouth. " He went about doing good," and employed his power t«j promote the health, comfort, and happi- ness of mankind. His gospel is a constitution of grace and mercy. And if men, who know and profess this excellent reli- gion, can allow themselves to be unjust, oppressive, or even unkind, and under a cloak of zeal and devotion trample on common honesty, they have received the grace of God in vain : they dishonour the gospel ; will be condemned by their profes- sion of it, and of all sinners be most inexcusable and miserable, which leads me to add, once more, 5. It will sink men into everlasting ruin. God is a just and righteous being, and at the judgment-day " he will render to every one according to his works." The Lord seeth and re- jnembereth all the oppression that is done under the sun, and DIS. XXXI.] ON OPPRESSION.' 269 he will at length reckon with those who have done it. On '' their side there is" now " power ;" so that the oppressed can- not help themselves. But on God's side there is almighty power, to humble and punish the proudest oppressor. He putteth all the tears of the oppressed into his bottle, Ps. Ivi. 8 ; he will be their friend and advocate, and execute vengeance on those who oppress them. Hear what his word expressly de- clareth on this subject ; " For the oppression of the poor, and for the sighing of the needy, now will I arise, saith the Lord," Ps. xii. 5. " I will come near to you in judgment, and be a swift witness against those that oppress the widow, fatherless, and hireling, and turn aside the stranger from his right, and fear not me, saith the Lord," Mai. iii. 5. Thou hast dealt by oppression with the stranger ; thou hast greedily gained of thy neighbour by extortion. '* Behold, I have smitten mine hands at thy dishonest gain," testified my abhorrence of it ; "and can thine heart endure, or thine hands be strong in the day that I shall deal with thee ?" Ezek. xxii. 14. But observe, these are not the declarations and threatenings of the law of Moses only. The gospel of grace and mercy as awfully threatens all these iniquitous practices. Accordingly St. Paul saith, " He that doeth wrong shall receive for the wrong he hath done, for there is no respect of persons with God," Col. iii. 25. " Let no man go beyond, over-reach, or defraud his brother in any matter, because the Lord is the avenger of all such," 1 Tliess. iv. 6. And now I may appeal to you, as the apostle doth to the Chris- tians at Corinth, " Know ye not that the unrighteous shall not inherit the kingdom of God?" 1 Cor. vi. 9. Can a Christian be a stranger to what is so plain ? In short, oppression is in- consistent with all hopes of obtaining mercy at last, and those who practise it will be punished with everlasting destruction. These particulars sufficiently show the great wickedness of op- pression. It proceeds from bad dispositions of heart ; it is in- gratitude and a high affront to the holy and good God ; it is cruelty to the oppressed ; contradicts and defeats the design of the gospel ; and exposes those who are guilty of it to everlasting ruin. Now let me conclude the discourse with some apphcation, grounded upon what hath been said. APPLICATION. 1. I shall address to oppressors ; to those whose consciences tell them, as in the sight of God, that they have been guilty of this sin in the instances above mentioned or any other. I exhort you, sirs, to hearken to the voice of conscience, as the voice of God ; to submit to its reproofs ; and to be humbled deeply before God for your injustice and cruelty to men. Whatever you may think of yourselves, you are certainly in a wretched and deplorable state ; as God hath declared, that 270 orton's practical works. "he shall have judgment without mercy, who hath shown no mercy." I exhort you immediately and heartily to repent of your oppressions ; to give glory to God by a penitent confession of them in his presence, and an earnest application to him for pardon, through the blood of the great Redeemer. You are likewise to make restitution to those whom you have oppressed; or to their heirs ; or if you can find none, to the poor ; for so the law of God required. Numb. v. 6 — 8 ; and thus do what you can to repair the damage you have done. Be assured, there can be no true repentance, and consequently no salvation, without restitution. It is an inseparable fruit of true repentance ; and if you are ashamed to acknowledge your fault and make resti- tution, you are yet under the guilt of sin, and will be punished for the wrong you have done. " Trust not in oppression, be- come not vain in robbery," though you get rich by them ; for " riches profit not in the day of wrath." What will ever so many hundreds and thousands gained by oppression profit you, when your souls are lost, and you are banished to a place of torment ? What advantage will unjust gain be to your families ? It will be, in the language of the prophet Habakkuk, " con- sulting shame to your own house. For the stone shall cry out of the wall, and the beam out of the roof shall answer it," Hab. ii. 10, 11, rather than your injustice shall go unexposed and unpunished. You may think this admonition doth not be- long to you, because you are not notorious oppressors; because you keep up a fair character among men, and are reckoned honest. Perhaps all that this will amount to is, that those whom you oppress, dare not complain of it ; that you know how to im- pose silence upon them ; and that none love you so well, as to tell you the truth of your case, and reprove you for your injustice. Be it sufficient that your ovt^n consciences and the word of God tell you, you are oppressors ; and let it be your immediate care to repent, restore, and reform, lest you fall into the hands of the living and almighty God. 2. Let me address to the oppressed. It may perhaps be the case of some of you, and I would endeavour to be your com- forter. Acknowledge the justice of the Lord in what you suffer from the hand of men. Though they are unrighteous, lie is righteous, for you have sinned ; and he may choose this method of afflicting you, to lead you to repentance, to exercise your virtues, and make your hearts better. Let me exhort you to guard against a spirit of malice and revenge. Remember that their oppressing you will be no excuse for injustice to them. That " it is no harm to bite the biter," is a very wicked maxim. It is better to suffer many wrongs, than to do one. Yea it is our duty to render good for evil. Never so much as wish ill to those who injuriously treat you. " Say not thou, I will recom- pense evil, but wait on the Lord, and he shall save thee," DIS. XXXI.] ON OPPRESSION. 271 Prov. XX. 22. Which leads me to add, commit your cause to God, and leave him to plead it. He hath, in many places of scripture, promised to " execute judgment for them that are op- pressed." He can make up your losses, or provide for you some other way. If you keep in the path of duty, he will be your comforter, though you have no other. Never sacrifice a good conscience to the fear of man ; but endeavour to be like the Lord Jesus Christ ; " he was oppressed and afflicted, yet opened not his mouth," Isa. liii. 7 ; " when he suffered, he threatened not, but committed himself to him that judgeth righteously," 1 Pet. ii. 23. Finally, 3. / would address to those who can appeal to a heart- searching God, that they are guiltless of this sin. I would ex- hort you to guard against the love of money, which is the chief root of this evil. Solomon observeth, " He that maketh haste to be rich, shall not be innocent," Prov. xxviii. 20. I insist upon this, because men do not become oppressors at once. The love of the world insensibly steals upon their minds, roots out every good principle, breaks through all the rules of justice, charity, and humanity; turns a fair character into a detestable one, and a man into a devil. Let it be your care, to " despise the gain of oppression," Isa. xxxiii, 15. " Envy thou not the oppressor, and choose none of his ways," though he get rich by them, " for he is an abomination to the Lord," Prov. iii. 31. To prevent your becoming oppressors, go not to the utmost bounds of things lawful. Keep on the safe side. Be not only just, but honour- able, generous, and charitable, and " abstain from the very appearance of evil." Let me exhort you, likewise, to be com- forters of the oppressed. ** Consider," with Solomon in the text, their oppressions. If you see men cheated and imposed upon, inform them of it ; if oppressed by men of power, do what you can to redress them ; and " fear not the fury of the oppressor ;" for he is the vilest of men, and abhorred both by God and man. " Be not partakers of other men's sins," by practising them or conniving at them. If you cannot redress the injured, at least comfort them, and show charity to them, the more they are oppressed. To conclude; let us rejoice in the view of the great day of account. Solomon adviseth, " If thou seest the oppression of the poor, marvel not at the matter, for he that is higher than the highest regardeth, and there be higher than they," that is, than powerful oppressors, Eccl. v. 8. There is a day coming, which is called " the day of the revela- tion of the righteous judgment of God," when all the oppressions that have been done under the sun shall be publicly exposed ; and God shall render tribulation to them who have troubled and injured their brethren. Then, "with the righteous God will show himself righteous ;" and " blessed are the merciful, for they shall obtain mercy." 272 DISCOURSE XXXII. ST. John's prayer for the health of his pious friend GAIUS. 3 JOHN 2. Beloved, I wish above all things that thou mayest prosper and he in health, even as thy soul prospereth. A considerable part of the comfort and usefulness of our lives ariseth from epistolary correspondence with our relations and friends, who live at a distance from us. It deserves therefore to be acknowledged as an instance of the goodness of God, that we have in the New Testament several familiar letters, written by the apostles to their particular friends. For these not only contain important sentiments and advices, which being of uni- versal concern, demand our attention, but they instruct us how to make our correspondence useful and edifying. Our text is part of one of these letters. It was written by an apostle, who styles himself " the elder," and who was well known among the Christians by that title. This is generally agreed to be St. John, He might be so called on account of his sacred office in the church, as an apostle, as well as his advanced years ; for he was now, it is supposed, about ninety. It is directed to his " well- beloved Gaius." This was probably Gains the Corinthian, whom St. Paul mentions in his Epistle to the Romans, and calls " his host, and that of the whole church, " Rom. xvi. 23 ; thus celebrating his great hospitality ; a virtue for which he is here also commended. " Beloved, thou doest faithfully whatsoever thou doest to the brethren and to strangers ; which have borne witness of thv charity before the church," (v. 5, 6). If it was the same Gaius, he must have been an old man when this letter was addressed to him. St. John had a particular esteem for Gaius, because he was a most excellent and useful person. And he sends him this letter to encourage him in that which was good : and prevent a person of his character and influence from being seduced by those artful attempts, which many were making to pervert the gospel of Christ. He begins his letter with expressing his good wishes and prayers for his friend, that he might " prosper and be in health, even as his soul prospered." This he wished " above all things," as our translation renders it. But one cannot suppose that St. John would look upon health and prosperity as the chief good ; therefore some would render it, " above all persons ;" as if he had said, Thou art the person for whose welfare I am most particularly concerned. Perhaps it is best to read it, as the words will bear, I wish that in, or as to, all things, that in every respect, thou mightest prosper. I wish thee every desirable branch of prosperity ; especially health. Dis. XXXII.] ST. John's prayer for gaius. 273 The following remarks, arising from the text, will fully illus- trate it, and make way for a practical improvement. The pros- perity of the soul is the chief and most valuable prosperity. A person may have a prosperous and healthful soul, yet want external prosperity. We may very properly wish and pray, that our friends may enjoy worldly prosperity, especially health. And it may be further observed^ that it is happy for our friends when we ca,n wish them to be as prosperous and healthful as they are religious. I. Prosperity of soul is the chief and most valuable prosperity. This is the greatest blessing which a man can enjoy. St. John intimates this, when he maketh the prosperity of Gaius' soul the standard by which to adjust his wishes for his welfare in every other respect. This is also plainly expressed in the follow- ing verse ; where the apostle saith, " I rejoiced greatly, when the brethren testified of the truth that is in thee, even as thou walkest in the truth." And then he adds, " I have no greater joy than this, to hear that my children walk in the truth ;" that is, observe the directions and obey the commands of the gospel. I am glad to hear that they are healthful and prosperous; but I* chiefly rejoice that they walk in the truth ; because that show- eth that their souls are in a prosperous state ; that all is well within: and this is my greatest joy. For the illustration of this we may observe, that there is such a thing as the prosperity of the soul : and it is the greatest blessing a man can enjoy. There is such a thing as the prosperity of the soul. By men's apostasy frorn God, their souls, through their union to these vile bodies, are liable to many irregular passions and dispositions. They are become polluted and enfeebled, and there is no health in them. It is necessary therefore that they be sanctified by divine grace ; that the heart be made clean, and a right spirit be renewed within us. Sin is the disease of the soul ; and when the power of it is subdued, and the principles and habits of ho- liness implanted and cherished, by the divine and almighty phy- sician, then the health of the soul is restored and it becomes prosperous. It is in some measure healthful and prosperous, when it IS filled with useful knowledge; when it is able to dis- cern those things that diflPer; and hath a clear understand- ing of the divine will, and the various motives by which obe- dience to it is enforced. " That the soul be without knowledge IS not good." Ignorance is its disease and its ruin. But knowledge is only the foundation of reHgion. Health of soul chiefly consists in piety and righteousness ; in an ardent love to God, a high delight in the exercises of devotion; in a sin- cere faith in Jesus Christ, and a regular and circumspect con- versation, founded upon the principTes, and conducted by the rules, of his gospel. This St. John expresseth in Gaius's case •\Tr\T T VOL. I. 274 orton's practical works. by " walking in the truth." It supposeth a constant desire and care to please God ; a sincere resolution to adhere to our duty, without being diverted from it by the customs of the world, the practices of the great, or any difficulties which may lie in our way. It includes a behaviour consistent with that gospel of which we make a profession ; and also a growth and progress in religion ; especially the steady, extensive exercise of that love, which the word of God so frequently recommends. Those who have healthful souls, will, like Gaius, be eminent for charity and hospitality. According to their ability, they will assist " the brethren and strangers" (v. 5), and especially those who are en- gaged in preaching the gospel. Whatever they do by acts of kindness and liberality, they will, like him, do it " faithfully," sincerely and " after a godly sort " (v. 6), with a view to please and glorify God. They will, by their purses, their prayers, and their exhortations to one another, be, as the apostle expresseth it, "fellow helpers to the truth" (v. 8). The souls of such per- sons prosper; and this kind of prosperity is the most valuable and desirable. For as a heathen philosopher well observeth, " the soul is the man ; that which is seen is not the man." If the soul be sick and miserable, the man is so. All those argu- ments which prove the worth of the soul, and its superiority to the body, establish this point. The soul is a spiritual, immortal substance ; formed for God and endless happiness. It is en- dowed with rational and glorious faculties, capable of everlasting- improvement and felicity. The end of all God's dispensations to mankind is to promote the welfare of their souls. The Son of God came from heaven, and shed his precious blood to re- deem them. The Spirit of God is sent to enlighten, sanctify, and comfort them. Christian ministers and ordinances are ap- pointed to save them from ruin, and train them up for glory. This shows the dignity and worth of our souls, and how much more desirable and excellent their prosperity is, than any relating to the outward man. Unless these prosper, there can be no solid comfort in life ; no well grounded peace and hope in death ; and no hap|)iness beyond the grave. He that loseth his soul loseth himself, loseth his all ; and nothing can make up the loss. This therefore is the principal thingaboutwhich we are to be concerned, that our souls may prosper. Let us observe, II. A person may have a prosperous sozil, and yet want external prosperity. He may have a healthful soul, and yet be in low circumstances; or have a weak, sickly body. This was the case with Gains. He seems to have been a man of an infirm constitution ; but not perhaps in low circumstances, because we read of his generosity and hospitality. We cannot indeed infer from thence that he was rich ; for, generally speaking, the most wealthy are the least Dis. XXXII.] ST. John's prayer for gaius. 275 charitable in proportion to their substance : and persons in mid- dh'ng circumstances, and who hav^e famiHes to provide for, are often most generous. However, St. John might naturally wish the continuance of his substance, and that God would increase his ability to be serviceable to his fellow Christians, as he knew his heart was disposed to be so. The children and favourites of God have often a small share of this world's goods. Religion indeed hath a natural tendency to promote prosperity ; as it makes men diligent and prudent, and preserves them from ex- travagant living and expensive pleasures. But God often orders it otherwise, and keeps them in low circumstances, that he may may keep them sensible of their dependence upon providence; tJiat he may teach them to live by faith and prayer, and may ex- ercise and improve their humility and patience, contentment, and compassion to their fellow-sufferers. In this instance Solo- mon's observation is verified, that " there is one event to the righteous and to the wicked." But many who have healthful souls have weak bodies. Their souls are ill lodged ; and the ta- bernacles, in which they dwell, do not appear to suit the dignity and worth of the inhabitants. This is sometimes owing to disorders conveyed to them from their parents. It is frequently owing to the ill-judged indulgence of their parents. " Many" (as Mr. Baxter observes, who was himself an instance of it) " struggle all their days with pain and sickness, through the folly of their mothers ; who breed them up delicately, and deny them nothing which they like and crave, how injurious soever to their health." Sometimes they are made to " possess the iniquities of their youth;" particularly impurity, intemperance, idleness, or un- governed passions. The consequence of irregularities, practised while their souls were unrenewed, stick by them as long as they live ; and though the sin be forgiven, the painful effects of it upon the body remain. In many cases the immediate hand of God is to be acknowledged in the Weaknesses and languors of our frame. He exerciseth his servants with this painful disci- pline, to make their hearts better, to quicken their diligence and excite their sympathy and concern for the good of others. Tim- othy, though possessed of unfeigned faith, well acquainted with the holy scriptures, and eminent for every Christian virtue, had a weak stomach and frequent infirmities, 1 Tim. v. 23. Thus doth God chasten many whom he loveth; and with this view, that they may be " partakers of his holiness," and that the health and prosperity of their souls may be confirmed and increased. Let us observe further : III. We may very properly wish and pray that our friends may enjoy temporal prosperity, especially health. "Beloved," saith the apostle, "I wish," or rather, " I pray, that in every respect thou mayest prosper and be in health." T 2 276 ORTOX'S PRACTICAL WORKS. The word rendered " prosper" signifies to go on well in one's way; to have a comfortable journey through life. It is used by the apostle Paul concerning travelling, and rendered" to have a prosperous journey," Rom. i. 10. Gains was such an ornament and support to the Christian interest, that the apostle John wished that his worldly prosperity might be continued ; and especially that his health might be established and his useful life pro- longed. And such a wish and prayer argued a truly wise, friendly, and Christian spirit in the beloved apostle. The poet observes that Reason's whole pleasure, all the joys of sense Lie in three words, health, peace, and competence. True peace can only flow from true religion, and be the effect of prosperity of soul ; for "there is no peace to the wicked." It is desirable that the other blessings may be added, to complete the happiness of a good man. These are indeed the least part of the happiness of a rational being : but, as they are highly con- ducive to such felicity as earth can afford, they may properly be the object of our wishes and prayers for ourselves and our friends. By a competency, a person's mind is free from anxiety and dis- tress ; and he is able to relieve and do good to others. Much of the comfort of life depends upon health. Where that is en- joyed, we can discharge those active services which our several relations and connexions demand, and can enjoy the bounties of providence with relish and pleasure. If an instrument be out of tune, the most skilful hand can produce no harmony. If the body be disordered by pain and sickness, the soul cannot act by it with ease, freedom, and cheerfulness. "Those that labour under a broken constitution," (as one very emphatically observes,) " feel a little pain at every moment : or a certain uneasiness, which is sometimes less tolerable than pain, hangs continually upon them ; and they languish in expectation of dying, perhaps in severe tortures." Poverty and sickness are apt to depress the spirit, and to make the temper impatient and fretful. It needs great strength and prosperity of soul to behave well, amidst wearisome days and nights, and months of vanity. Therefore it is reasonable and proper, that we should pray to that God, who raised this curious frame, and hath all nature under his control, that we may prosper and be in health. And if we hope for his interposition, it should be our care to avoid every thing that would injure the health, and to take j^roper methods to restore and confirm it, when it is impaired. This is a duty we owe to ourselves and fellow-creatures ; and to neglect it is sinful: it is in effect self-murder. It is also our duty to pray for the blessings of prosperity and health for our friends, if God knoweth that these will be good for them. It is reckoned a piece of common civility to inquire" after their health, and to wish them well and happy. But religion teacheth us to turn Dis. XXXII.] ST. John's prayer for gaius. 277 these wishes into prayers to the Fountain of all good: and there is reason to hope that such prayers will not be in vain. If they do not prevail to obtain the blessings we seek for them, they will at least increase our own most valuable prosperity ; by cherish- ing in our hearts pious and benevolent dispositions, and promot- ing, in our whole behaviour to our friends, the genuine effects of unfeigned pity and brotherly love. We may further observe, IV. It is haiipy for our friends when we can wish them to he as prosperous and healthful as they are good. Gaius was very happv in a thriving state of soul. He was so im- proved and established a Christian, as to justifythewishinourtext. St. John, who could not but hold flattery in the highest detesta- tion, makes the good state of his soul (as I hinted above) a standard by which to adjust the degree in which he wished his temporal interest. He could desire no greater happiness for him relating to this world, than that the health of his body might be equal to that of his soul. There are many, for whom if such a prayer were ofl^ered, it would be a kind of curse. ^^ ere you to say, " I wish you as well in all respects as your souls are," it would be wishing them ill indeed. If men prospered no other- wise than as their souls prospered, the world would soon become a dreadful scene of pain, want, and misery. And some of the richest, and most healthy and lively, would soon appear the weakest, meanest, and most wretched of mankind. But we have touched upon these thoughts under a former particular. The text then instructs us that the prosperity of the soul is the most desirable and valuable prosperity. That a person may enjoy this, and yet want external prosperity. It is very proper and becom- ing to wish and pray for the temporal welfare of our friends. And their case is truly happy, for whom we can properly desire and pray, that they may be as prosperous and healthful as they are good and holy. Having thus illustrated the words, I proceed to the practical improvement. And in order to make the dis- course of general use, I would address myself to four sorts of persons, which will comprehend all to whom I am speaking. APPLICATION. 1. To those who hare no prosperity, neither temporal nor spirit- ual. Many such there are in the world, who are poor, sick, and weak, and at the same time their souls are ignorant, vicious, and unsanctified. They have no temper to bear their afilictions, and no wisdom to improve them. Considered as rational, immortal beings, they have nothing valuable in hand, and nothing in hope. If there be anv such among vou, to whom I am addressing, you must allow me to sav, that vou are of all men most miserable. And it is strange and amazing, that your pains and infirmities, your dis- appointments and wants, do not lead yoi*to think of your souls, 278 orton's practical works. and be deeply concerned for their prosperity. God hath brouf^ht these troubles and burdens upon you, that you may " consider your ways ;" that you may turn to him and seek your happiness in him. He chastens you with pain and pining sickness, that he may dispose you to receive instruction and lead you to repentance. And if, like king Ahaz, "in the time of your distress you tres- pass yet more against the Lord," 2 Chron. xxviii, 22, your present misery will terminate in that which is greater, dreadful, and end- less. If want, and pain, and sickness, and the directions and commands of scripture joined, do not " open your ears to disci- pline," and make you thoughtful and serious, there is very little hope of you. But if you will yet return to the Lord, he will return to you in mercy, and if you " seek first the kingdom of God and his righteousness," all necessaries for this world will be added to you, and the want of some bodily comforts will be easily and cheerfully borne ; yea, amply made up by blessings infinitely better. Let me address, 2. To those who have temporal, hut no spiritual prosperity. This is the case of multitudes and perhaps some of you. You have not only a competency for this world, but aftiuence. You have a flow of health and cheerfulness, unbroken with pains, uninterrupted by sorrow : yet you forget God, and neglect your souls. All is well with the outward man and its concerns ; but the inward man is " wretched, and miserable, and poor, and blind, and naked," Rev. iii. 17. You prosper in the world, but you know not God, and are strangers to vital religion. The hurry of your business, or the enjoyment of your pleasures, leaves you no time and no heart for meditation and self-exami- nation, and perhaps none or very little for reading the scriptures and prayer. And it is to be feared that what hath the appear- ance of devotion in you is all formal, and the heart is not en- gaged in it. God giveth you health, that you may serve him, and study, learn, and practise his commands, that you may take due care of your souls and prepare for heaven. But you employ it in " making provision for the flesh," gratifying its appetites, and heaping up money. You rise every morning and lie down every evening in health and ease, and never or seldom adore your Preserver, nor seriously think how much you are indebted to him " who is the length of your days, and giveth you all richly to enjoy." You attend not with care and stedfastness to the one thing needful. Listead of faithfully assisting and reliev- ing your poor brethren and strangers, like Gains, you are sin- fully hoarding, or wantonly consuming your substance, and living in pleasure on the earth. You keep your accounts regular with your dealers and customers; but the account standing between God and your souls is never examined and settled. So that you are likely to be bankrupts for ever. And you will find Solomon's obser- vation true, "The turning away," or as the margin better renders Dis. XXXII,] ST. John's prayer for gaius. 279 it, " the ease of the simple," or unwise, " shall slay them, and the prosperity of fools shall destroy them," Prov. i, 32. If health and plenty be all your portion from the Lord, you have a wretched portion indeed. And oh think, what will be your case, when he taketh away your souls. What will it avail you to say, with the rich fool in the gospel, " Soul, thou hast much goods laid up for many years ; take thine ease, eat, drink, and be merry," when this night your souls maybe required of you, Luke xii. 19, and you sink into everlasting poverty, sorrow, and despair. Think what a painful reflection this will be in your dying moments, " I have enjoyed long and almost uninterrupted health and vigour; but all hath been devoted to the world and to the flesh. I have gotten a fine fortune, laid up a great deal of money for my children; but I have neglected the religious education of them, set them a bad example, lived without family prayer, ruined my own soul, and helped to ruin theirs. Gold and silver I have enough, but pardon and peace and good hope through grace I am a stranger to. Alas, these are not mine. Oh what a fool and a brute have I been ! ' What fruit have I had in the things of which I am now ashamed, and the end of which, I fear, will be everlasting death V Oh that I had been pained and sickly through all my life, and never had a comfortable day or easy night ! Oh that I had been the most needy, diseased beggar that ever came to my door, rather than have starved and murdered ray immortal spirit !" May such reflections now impress your hearts, while you have time and space to correct your errors and to act like men. For " what is a man profited," if his body be ever so healthy, " if he should gain the whole world," and enjoy all the pleasures which his heart could desire, and yet " lose his own soul ? and what shall a man give in exchange for his soul?" Let me address, 3. To those whose souls prosper, but they want temporal pros- perity; who like Gaius, have sickly constitutions, but healthy souls. The instance in the text shows, how unreasonable it is to conclude, that your souls do not prosper, because the outward man doth not. Think not that God hath forsaken you, or that you do not belong to him, because you are poor or sick, or both. This hath been the case of many good men, and God often thus correcteth those of his children in whom he particularly delight- eth. Remember, and be thankful to divine grace for it, that you have the main thing ; some thing that will amply make up for the want of earthly comforts. If health and plenty be not yours, is this a great matter, while Christ is yours, and pardon and peace are yours, and heaven will at length be yours ? God hath denied you some temporal blessings, but he gives you what is infinitely better. When Moses earnestly prayed to go over to Canaan, God makes him this remarkable answer ; " Let it suffice thee ; speak no more to me of this matter/' Deut. iii. 25. 280 orton's practical works. If thou dost not possess these earthly blessings which thou de- sirest, I will bestow upon thee something better ; thou shalt possess heaven, and let that suffice thee. The prophet Isaiah, speaking of the restoration of Jerusalem's prosperity, observeth, " The inhabitant shall not say, I am sick," shall not complain of this lesser evil ; " for the people that dwell therein shall be forgiven their iniquities," Isa. xxxiii. 24. Consider further, that the want of health and plenty may improve the prosperity of the soul. Afflictions tend to mend the heart. A sickly body often makes a healthy soul. A nobleman of high renown as a soldier and a statesman, once observed, " Some of my acquaint- ance say, it is pity I am so sickly ; and I say of them, when I see how they act, it is a pity they are so well." There is there- fore good reason for the apostle's advice, " Count it all joy when you fall into divers tribulations, and let patience have her perfect work, that ye may be perfect and entire, wanting nothing," James i. 2. By your afflictions, God is weaning you from the body, and making you more willing to die. And coming out of tribulation, heaven will be more welcome to you, as the safe har- bour is to the mariner, after he hath been long tossed in a stormy sea. But be careful, my afflicted brethren, that you do not make your infirmities an excuse for sinful sloth. Do the most you can for God and your souls. Redeem your time, especially in a morning, for the exercises of devotion, which will tend to the improvement of your health, and the prosperity of your souls too. And as you may often be incapable of such reading, prayer, and self-converse as you could wish, improve little intervals of time in devout ejaculations, or short addresses to God by prayer and praise. Embrace every favourable, lively interval for the service of God and doing good to others, and emulate the steadiness and charity of Gains, that your ministers and pious friends may " rejoice greatly to see that you walk in the truth." Keep a resolute guard upon your temper, especially when your afflictions are peculiarly heavy. Do not expect too much from your physicians, friends, and assistants. Be thank- ful for all the services which they do, or even attempt to do, for you ; and be very careful that you do not make others suffer, merely because you suffer. Let them see that your souls are in health, while the outward man is weakened and perishing, that you are patient and mild, gentle and thankful. Then their at- tendance upon you will not only be easy and agreeable, but profitable to them. I close this head with those awful, and at the same time comfortable words of our Lord, in the parable of the rich man and Lazarus, which may well awaken prosperous sinners, and comfort afflicted saints ; " Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things ; but now he is comforted and thou art tormented," Luke xvi. 26. Finally, let me address, Dis. XXXII.] ST. John's prayer for gaius. 281 4. To those who have temporal and spiritual prosperity too. This is a singular instance of the divine goodness to you, and claims your highest gratitude. You are possessed of what a heathen called the supreme happiness of man, " a sound mind in a sound body." Be thankful, my brethren, that you have through divine grace escaped the snares of prosperity and health ; that you have been inclined and enabled duly to attend to the care of your souls ; and that through the influences of the Holy Spirit, they are in a healthful and flourishing state. Be careful to employ your bodily health and your substance for God, and to be lively and resolute in the discharge of your duty. You have bodies that will answer the demands of the soul, and are not tired and pained with a little application to reading, prayer, and active services. You can come constantly to the house of God, and have not your minds disturbed with anxious cares and fears about a livelihood ; nor your attention and devotion interrupted by pains and infirmities. Glorify God in your body and spirit, which by so many claims are his. Labour to improve and increase your spiritual health, to become athletic, vigorous, and established Christians. Honour the Lord with your substance ; be generous and hospitable ; pity the sick and afflicted, and be careful never to allow yourself in any expressions or conduct to them, which may have the ap- pearance of insult, unkindness, or neglect. For (as one beauti- fully observeth) " misery is a sacred thing ;" and the infirmities of those, who have spent much time and strength in the work of the Lord, have something peculiarly venerable in them. Lay yourselves out to promote the health of your suffering fellow Christians and the good of their souls. And as a public infirmary is happily subservient to both these purposes, being through its wise regulations, a source of health to the souls as well as the bodies of men, I cannot but in this connexion recommend it to your countenance and support. But let me remind you, that though you have enjoyed long and uninterrupted health, yet it will be folly to think that your mountain stands strong and can- not be moved. Attend to Solomon's exhortation; " If a man live many years and rejoice in them all, yet let him remember the days of darkness, for they shall be many," Eccl. xi. 8. Guard therefore against self-indulgence and the love of the world ; live in the expectation of changes and death; have your conversation in heaven ; and do good to all men as you have opportunity. To close the whole, I entreat you all carefully and constantly to remember and consider that the soul is the man ; and that it never is, never can be, truly well with us, till it is well with our souls. 282 DISCOURSE XXXIII. the hypocrisy of desiring the prayjers of others with- out a suitable conduct. Jeremiah xlii. 20. For ye dissembled in your hearts, when ye sent me unto the Lord your God, saying, Pray for us unto the Lord our God, and according unto all that the Lord our God shall say, so declare unto us, and loe will do it. It hath given much concern to many faithful ministers, to ob- serve some persons frequently desiring their prayers, and those of their congregations, who nevertheless appeared at other times to be strangers to the fear of God, very defective in the dis- charge of their duty, and very little concerned about it. There is too much reason to apprehend, that they place a false and dangerous dependence upon the prayers of others. I have therefore thought it my duty, to lay before you some reflections on this head ; to introduce which the words of the text are very pertinent. We read in the beginning of this chapter, that the Jews who were left in their own land, after the greater part of the nation had been carried captive to Babylon, came to Jere- miah the prophet, and desired that he would pray unto the Lord for them, and particularly entreat that God would show them the way of duty. And they bound themselves by a solemn oath, that they would obey the voice of the Lord, whether his com- mands were agreeable or disagreeable to them (v. 5). Jeremiah accordingly prayed for them, and God gave him directions what he should say to them in his name. But knowing their hypo- crisy, and that they were determined to go down to Egypt, contrary to his commands, he informs the prophet of it, who chargeth them with it in the text ; " For ye dissembled in your hearts, when ye sent me unto the Lord your God, saying, Pray for us unto the Lord our God, and according unto all that the Lord our God shall say, so declare unto us, and we will do it." From whence we may observe, that those may earnestly desire the prayers of God's ministers and people, who yet dissemble in their hearts, and will not do the commands of God. I shall, I. Consider on what principles desiring the prayers of others is grounded ; II. When persons may be said to dissemble in their hearts, in desiring them ; and, III. Represent to you the hypocrisy and evil of this conduct. I am I. To consider on what principles desiring the prayers of others is grounded. DIS. XXXIII.] ON HYPOCRITICALLY DESIRING PRAYER. 283 And they are these ; that it is our duty to pray for one another ; that God hath often shown a gracious regard to the intercessions of his servants for others; and that it is very desirable, especially in some particular cases, to have an in- terest in them. Desiring the prayers of others intimates a per- suasion that it is our duty to pray one for another. This is a dictate of reason. It is natural for men to ask the advice and assistance of their friends in the common affairs of life; to desire them to use their interest with others for them, or join in any petition or application for their benefit. It was common even among the heathen, to wish one another's welfare in their conversation and letters, and to pray for their friends when they offered sacrifice. Several heathen princes sent sacrifices to be offered at Jerusalem, that the Jews might pray for them and their kingdom, Ezra vi. 10; 1 Mace. xii. 11. To pray one for another is a duty expressly required in the word of God. Thus he commanded the captive Jews in Babylon, to " seek the peace of that city, and pray unto the Lord for it," Jer. xxix. 7. " I exhort," saith the apostle Paul, " that supplications, prayers, intercessions, and giving of thanks be made for all men, for this is good and acceptable in the sight of God." So the apostle James commands, " Pray one for another." Yea, it is represented as a sin against God, as well as others, to neglect it. Thus Samuel said, " God forbid I should sin against the Lord in ceasing to pray for you," 1 Sam. xii. 23. Accordingly, it hath been the pious custom of good men to pray for one another, and to desire one another's prayers. Abraham made intercession for the inhabitants of Sodom ; and Hezekiah sent to Isaiah the prophet, to pray for him and his kingdom when the Assyrians invaded them. Thus Christ prayed for his disciples; and St. Paul, in all his epistles, earnestly intercedes for his friends; he tells them, it was his constant custom so to do, and often desires that they would pray for him. The particular places I need not cite in so plain a case. Desiring the prayers of others supposeth that God hath often answered the prayers of good men for others. Good men are dear to God, and he loveth them. They have an interest in heaven, and God hath often granted to others what they have desired for them. It is, indeed, a part of his wise and righteous constitution of government, that others should be favoured for the sake of good men, and be benefited by their piety and prayers. Thus God commanded Abimelech to restore Abraham his wife, saying, " He is a prophet and shall pray for -thee, and thou shalt live," Gen. xx. 7. So he commanded Job's friends, " Go to my servant Job, and he shall pray for you, for him will I accept." We have many instances in scripture of the intercessions of good men for others, and of the efficacy of them. Thus when Moses prayed for Israel Amalek was van- 284 orton's practical works. quished, the fire which burnt in the camp was quenched, the plague was stayed, and the destructive serpents were removed. When he interceded for Miriam her leprosy was healed. When he prayed for Pharaoh the plagues of Egypt, one after another, were taken away. Yea, God was so influenced by Moses' prayers for Israel, that he saith unto him, " Let me alone, that I may consume them," Exod. xxxii. 10; as if he could not do it while Moses continued praying for them. So in Hezekiah's time, when many of the people did eat the passover otherwise than it was commanded, Hezekiah prayed for them, "that the good Lord would pardon them. And the Lord hearkened to Hezekiah and healed the people," 2 Chron. xxx. 20. This truth is likewise implied in a prohibition frequently laid upon the prophet Jeremiah, not to pray for the rebellious Israelites, since God was determined to destroy them ; " Pray not thou for this people, neither lift up cry nor prayer for them, neither make in- tercession to me ; for I will not hear thee ;" " The Lord said unto me, Pray not for this people for their good." In like manner he said, by the same prophet, " Though Moses and Samuel," those successful intercessors for Israel, " stood before me, yet my mind could not be towards this people," Jer. vii. 16, xiv. 11, XV. 1. We read in the New Testament, that St. Peter was delivered from prison by the prayers of the church; and St. Paul was rescued from the violent death which he expected, the Corinthians " helping together by their prayers," 2 Cor. i. 11. It is upon this principle that the intercession of Christ is founded. The Father loveth him, and heareth him always, and thus he continually obtaineth favours for his church and people. Once more, it supposeth that it is very desirable, especially in some particular cases, to have the prayers of others for us. This general supposition is well grounded, namely, that we reap advantage by their good wishes. It is very desirable to have a share in the prayers of those who are truly pious, whom there- fore the Lord loveth, and to whose addresses his ears are always open. But there are some circumstances when this is peculiarly desirable ; as when, through great pain or weakness of body, we are not able to pray for ourselves ; when, through perplexity or distress of mind, our thoughts are broken, inter- rupted, and confused ; and, as Elihu expresseth it, " we can- not order our speech to him by reason of darkness," Job xxxvii. 19. In cases of great importance and difficulty, it is desirable to have the concurrence of the prayers of others with our own ; that, as these Jews expressed it, " the Lord may show us the way wherein we may walk, and the thing that we may do" (v. 23). And I think we may derive some encouragement to joint intercession in very important cases, from the proaiise of Christ to his apostles, though it may immediately refer to some miraculous confirmation of their decisions ; " If two of you DIS. XXXIII.J ON HYPOCRITICALLY DESIRING PRAYER. 285 shall agree on earth, as touching any thing they shall ask, it shall be done for them of my Father which is in heaven," Matt, xviii. 19. On these principles, desiring the prayers of others is grounded ; that it is our duty to pray one for another ; that God hath often answered the prayers of good men for others ; and it is very desirable, especially in some particular cases, to have an interest in them. I proceed to show, II. When they who desire the prayers of others may he said to dissemble in their hearts. Now they do so when they desire them without sincerity; when they will not pray for themselves ; when they will not use proper means to obtain the blessings they desire ; and especially when they will not do what God by his word and ministers requireth. They dissemble in their hearts who ask the prayers of others without sincerity, or without such a serious sense of the know- ledge and providence of God as becometh those who desire his favour; particularly when they ask them through form and custom, because they have heard others do so, or know it to be the usual practice of their fellow-Christians in like circum- stances; and that in some cases it would appear wrono-, and almost profane, if they did not. When it is intended merely as a compliment, or piece of respect to their ministers and friends, and only designed to express the good opinion they have of their piety and superior interest in heaven. But men especially dissemble in their hearts when this is done under pretence of humihty ; to express the low opinion they entertain of them- selves, when they do not really entertain such an opinion; when they design to lead those, whose prayers they entreat, to think them wiser and better, more sensible of God's universal providence, and more concerned about his favour than they really are. Perhaps I may range under this head those who only desire their friends to pray for them, that they may be delivered from some bodily affliction, or other temporal e\\\, but desire not their prayers for spiritual blessings, for the improve- ment of their graces, and for those influences from above, which may contribute to the salvation of their souls. In this case there may be some room to question their sincerity, at least whether they have a due apprehension of the nature of religion, and the importance of eternal concerns. Otherwise, instead of desiring prayer for the removal of affliction only, they would address their pious friends in some such language as this; " I am sensible I have a great deal of pride, passion, or impatience, covetous desires, and bad habits; and should be glad of the assistance of your prayers that I may subdue them ; and that my afflictions may be the means of making my heart better." Thus Jeroboam, king of Israel, entreated the prophet to pray for him, that his withered hand might be restored ; but not that 286 orton's practical works. his sin in burning incense might be forgiven, 1 Kings xiii. 6. So Simon Magus entreated Peter to pray for him, that the judg- ments threatened might not come upon him ; but seemed un- concerned about his covetous and hypocritical dispositions, Acts viii. 24. May I not here add, that the instances of those who desire to return pubhc praise for mercies vouchsafed to them, after having been prayed for by the congregation, are so very few, except in some particular cases, that there is just reason to suspect the want of sincere devotion and gratitude in their hearts? Though "in the time of trouble they are willing to visit the Lord, and pour out a prayer, when his chastening is upon them," Isa. xxvi. 16, yet they are not solicitous publicly to eive glory to God for his delivering and preserving goodness, and to express before others their purpose to " render to the Lord according to the benefits done unto them." It is therefore to be feared that their hearts are not right with God in desiring the prayers of the congregation. So of the ten lepers, who earnestly prayed that Christ would have mercy on them and heal them, only one returned to give glory to God for the won- derful cure, Luke xvii. 18. Again, men dissemble in their hearts in asking the prayers of others, when they will not pray for themselves ; when they live in a general forgetfulness of God, neglect public worship or secret devotion; and perhaps plead their bodily infirmities as an excuse for this neglect, when it plainly appears, by their conduct, that these infirmities do not unfit them for other kinds of business, which require equal, or more strength. They perhaps think, that having the prayers of a minister or of the church will excuse their own ; and these they desire, when they will not so much as offer up a prayer for themselves ; though a sigh or a groan from a devout heart is prayer, and acceptable to God, when the petitioner hath strength for nothing more. This is the case of those "who will not use proper means to obtain the blessings they desire. For instance, some entreat their friends to pray that God would restore their health ; when they will not use proper food, physic, or exercise, but continue to do what is injurious to their health. Others desire prayers, that prosperity and comfort may be restored to them; when they will not be thoughtful, diligent, and frugal, and guide their affairs with discretion. They will take no pains with their hearts, to govern their passions ; though, on due self- government and a becoming behaviour to all around them, their health, their peace, their worldly interest, and their enjoying the blessing of God, may depend. Once more, this is especially the case of those who will not do what God by his word and ministers requireth. This was the character of the persons spoken of in the text. The Jews desired Jeremiah to pray for them, and promised to " obey the voice of God, whether it were good or evil," that is, agreeable or disagreeable to them (v. 5, 6); DIS. XXXIII.] ON HYPOCRITICALLY DESIRING PRAYER. 287 but at the same time they were resolutely determined that they would take their own way, and go down to Egypt, contrary to the command of God. Thus many desire the intercession of their friends, whose good advice they will not follow. They entreat the prayers of ministers ; but will not do what they, in the name and by the authority of God, require of them. So Pharaoh said to Moses, " Entreat the Lord to remove the plague, and I will let you go ;" nevertheless he was even then deter- mined not to let them go, but " hardened his heart and sinned yet more," Exod. ix. 28. Many desire their friends to intercede for them ; but will not part with those lusts which they have indulged, and for which they have been admonished; nor prac- tise those duties to which they have been exhorted. Thus some have declared, and would persuade their friends, that they choose to travel on the Lord's day, merely that they may have the prayers of the church for them. Yet they well know that God hath expressly forbidden travelling on that day, except in cases of absolute necessity ; and that the church, after the minister hath read the fourth commandment, prays that God would *' incline their hearts to keep that law." What can this conduct be called, but vile hypocrisy, as well as an insult upon the under- standings of their friends? These particulars show who may justly be said to dissemble in their hearts in desiring the inter- cessions of their friends. It is the case of those who desire them without sincerity, as a matter of form ; who will not pray for themselves; nor use proper means to obtain the blessings they desire; and especially of those who will not act and behave, as God by his word and ministers commands. I am now, in. To show the hypocrisy and evil of this conduct. And here I would observe, that it is an affront to the all- seeing and holy God ; it is likewise deceiving their friends ; and prayers offered for such persons are not likely to be of much avail. ] . It is a high affront to the all-seeing and holy God. " He is greatly to be feared, and to be had in reverence of all them that draw nigh to him." Every transaction with the infinite, eternal Jehovah, should be most serious and solemn. He is so holy and so awful a Being, that to trifle and prevaricate with him is the highest insolence and profaneness. He knows what views and designs men have in desiring their friends to intercede for them. Now consider, what is the meaning and intention of prayer ? When you desire the supplications of others, is it not your meaning, that you hope God will hear them on account of their piety ; and that you desire his favour, and hope to receive from his hands whatever may be for your good, because you are wilhng and resolved to be obedient and submissive ? Is it not 288 orton's practical works. affronting him to desire prayer and not mean this? To hope for his favour without complying with those terms on which alone you have encouragement to expect it .' Can the Searcher of hearts be pleased with your pretending one thing and meaning another? " If I regard iniquity in my heart," saith David, " the Lord will not hear me." And if you persist in any thing which you know to be contrary to the will of God, and neglect any branch of duty, you regard iniquity in your heart. And if hewill not hear your own prayers amidst such hypocrisy, it is not probable that he should hear those of another for you. This conduct is indeed mocking God ; and you may see how he re- sented it, in the case of these Jews : " Ye dissembled in your hearts," saith the prophet, in desiring my prayers; " now there- fore know certainly, that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go" (v. 21). If you are not fully determined to hearken to what he requires, and immediately and vigorously apply yourselves to do his will, you offer an insult to the omniscient and holy God. He will not indeed be angry at your friends for coming to him on your account ; but he will be angry at you for sending them, while you thus dissemble. God hateth hypocrisy above every thing else. 2. This conduct is deceiving and grieving their friends, whose prayers they desire. It is true indeed your ministers and friends cannot discern your hearts. They are willing to hope the best, and charitably believe that you desire their intercessions from good principles, and with upright intentions. But if they per- ceive the contrary, they will have no heart to pray for you ; at least not in the manner you desire. If they have any reason to suspect the contrary, they can do it with very little comfort and hope of success. Were you to employ them on a message to a fellow-creature, to desire a favour of him for you, and that de- sire expressed or implied a promise on your part which you never intended to fulfil, would this be using them well? Might they not be justly displeased and affronted to be sent on such a message ? and would you not hazard the loss of their friendship ? I fear all faithful ministers sometimes meet with cases of this kind. Some desire their prayers in times of affliction, who paid little regard to their instructions before ; and even then, manifest no repentance, faith, or patience ; nor express any concern to be made better by their afflictions. And some who do express such a concern, return to their folly and wickedness again when the affliction is removed. Thus they show too plainly, that they " dissembled in their hearts." Such treatment might justly excite the resentment of their praying friends ; it always excites their grief. Prayers offered for such persons are not likely to be of much avail. What is rendered in the text, " Ye dissembled in your DIS. XXXIII.] ON HYPOCRITICALLY DESIRING PRAYER. 289 hearts," may be translated (as in the margin), " You have used deceit against your own souls." Your expectations will be in vain, your guilt aggravated, and God will be provoked to nflict heavier calamities. How can you expect that God should hear others speaking to him on your behalf, when you will not hearken to what they say to you in his name ; or even to what he himself says to you in his word ? I allow, indeed, that though men dissemble in their hearts, the intercessions of their pious friends may do them some service. They may prevail to obtain the removal or mitigation of some afflictions which they labour under. God may spare them, and by his Holy Spirit strive with them, longer than he otherwise have done. He may afford them some peculiar opportunities and advantages for the sake of the intercessions of others. But as to future and eternal blessings, these will be of no avail. Though we have never so many prayers put up for us, we are not likely to receive any benefit by them, as to our eternal interest and happiness, if we will not be persuaded to do what God commandeth ; unless we add our own fervent supplications and diligent and constant endeavours. I wish that servants, whom Providence hath kindly fixed in praying families, would seriously consider this ; that they may not live without private devout prayer. Many weak persons think, that if they have but the prayers of the church, or a minister to pray with them in their last moments, all will be well, and their eternal state be happy ; though they have cast oft' the fear of God, restrained prayer before him, and through all their lives " dissembled in their hearts." But this is a fatal delusion. " Be not deceived, God is not mocked ; for what a man soweth, that shall he also reap. Let no man deceive you with vain words ; he that doeth righteousness is righteous." And as to him that " turneth away his ear from hearing the law, his prayer shall be an abomination," Prov. xxviii. 9 ; and then it cannot be expected that the prayers of others should save him. Indeed St. James saith, " The effectual, fervent prayer of a righteous man availeth much," for those who are the subjects of it ; but he seems principally to refer to those prayers which arose from an extraordinary and miraculous faith in the divine power to recover the sick; for he had just before observed, that "the prayer of faith shall save the sick, and the Lord shall raise him up." But no prayers will avail to the final salvation of an im- penitent sinner. Thus do they, who desire the prayers of others, without proper dispositions and resolutions, affront the great and holy God ; deceive and grieve their friends, whose prayers they ask ; and will reap no great and lasting advantage from them. APPLICATION. 1 . We may hence learn, with what dispositions of mind we should desire the prayers of others. From what hath been said it ap- VOL. I. u 290 orton's practical works. pears, that to desire them is very proper and becoraino:; and that they may be very beneficial to us. God hath made it our duty to pray one for another ; which he would never have done, unless it had been useful to those purposes which seem to be most directly designed by it. It cannot be worthily performed without some efficacy and success. Besides, desiring the prayers of others puts an honour upon prayer, and manifests the esteem we have for our brethren. But like many other good things, it is too much degenerated into a mere form. Whenever we ask the intercessions of others, let it be in sincerity ; with a firm persuasion of the power of prayer ; that it is not in vain to seek God ; and that it is our duty to engage the assistance of our friends, by their application to the throne of grace. Be solicitous that you concur with them by praying yourselves without ceasing in the best manner you are able ; and with your chief dependence for acceptance, not on your own prayers, nor those of your friends, but the mediation of Jesus Christ. Ask the prayers of others, under your various difficulties and distresses, with a sincere desire and resolution to do the most you can to help yourselves ; to hearken to the advice of your friends, and to " work out your own salva- tion with fear and trembling." If you desire to reap any advantage by the prayers of your ministers, let it be your resolution and care to hearken to their preaching, and to do what God by them re- quireth, " whether it be good or evil," agreeable or disagreeable. Then you may hope that God whose gracious title it is, that he is " a God hearing prayer," will give you an answer of peace, Ps. Ixv. 2. We may learn, 2. That we should he ready to pray one for another. I have before observed, that this is our duty, and that it hath been the practice of good men in all ages. Jeremiah was pleased with this request of these Jews, that he would pray unto the Lord for them ; and readily went to the throne of grace on their account. Let us likewise be careful to perform this pious and friendly office ; and to do it conscientiously towards God, with all charity, kind- ness, and affection towards one another. It is our duty to pray daily for all men; especially for our friends and brethren; and this, whether they desire our prayers or not. Whenever we think of an absent relation or friend, or hear of him, or receive a letter from him, let us lift up our heai'ts to God for him in a short petition, as his circumstances may require. But we should be particularly mindful of thase who desire our prayers. W^e should charitably hope that they do not dissemble in that desire. If we should suspect that they do, still let us pray for them ; entreat- ing God to search and try them, to show them what is amiss, and enable them to correct it. Let us ask for them not only those particular favours which they desire us to pray for, but whatever else we think may be needful and convenient for them. This is but a proper return for the esteem which they express for DIS. XXXIII.] ON HYPOCRITICALLY DESIRING PRAYER. 291 US. Our intercessions may be serviceable to them, as I have already observed. They will certainly be of use to ourselves, improve our own spirits, promote a benevolent disposition in us, and preserve us from every thing overbearing, unkind, and un- friendly. They will make us tender of the ease, reputation, and comfort of others, and excite us to do them all the good we can ourselves, while we wish them the favourable assistance of Pro- vidence. Yea, they may bring down the favours of heaven upon ourselves and our families. Thus our prayers will, as David ex- presseth it, " return into our own bosom," Ps. xxxv. 13. We may also obtain considerable advantage by their prayers, offered in return for ours, or for any other kindness we do them. So when Job is describing his own liberality to the poor, he saith, ^' The blessing of him that was ready to perish came upon me ;" Job xxix. 13 ; that is, I reaped some advantage by his prayers ,• I obtained the blessings he sought for me. What our Lord saith of friendly salutations is justly applicable to prayer. " If the house we salute be worthy, our peace shall come upon it ; but if it be not worthy, our peace shall return to us," Luke x. 5, 6; that is, we shall gain some benefit by our pious wishes for them, if they do not. In short, if we desire to profit our friends by our prayers, let us labour after universal and eminent holiness. "The prayer of the upright is God's delight," and in proportion to our piety will be our success. The many instances of efficacious prayers in scripture plainly prove this, and it becomes us seri- ously to consider it. I only add under this head, that we really dissemble in our hearts, while praying for our friends, except we be ready to supply their wants, and do what we can to direct, help, and comfort them. Mr. Pope indeed hath said, that " persons seldom talk of praying for their friends when they have done them a service, but when they will not do it." But whoever is acquainted with the word of God, and the nature and efficacy of prayer, will consider even praying for them as an im- portant service. But not to do more, when we have it in our power, is dissembling and , hypocrisy. So the apostle James saith, " If a brother or sister be naked, and destitute of daily food, and one of you say to them. Depart in peace ; be ye warmed and filled," that is, wishes them well and prays for them ; " but givelh them not those things which are needful for the body, what doth it profit ?" James ii. 16. " My little children," saith another apostle, " let us not love in word, neither in tongue, but in deed and in truth," 1 John iii. 18. Once more, 3. It is peculiarly wicked to dissemble in our hearts, when we profess dependence on the intercession of Christ. Some have with great ignorance or perverseness argued against the use of prayer, because Christ interceded for us. But his intercession was de- signed, not to supersede our prayers, but to encourage them and render them acceptable. His incense is offered up "with the u 2 921 orton's practical works. prayers of all the saints," Rev. viii. 3. He maketh intercession for " all that come to God by him," Heb. vii. 25 ; not for those that never come at all. To depend on his intercession, while you neglect prayer; or offer it in a formal, careless manner; or live in the violation of any of his precepts ; is making him the mi- nister of sin, and is the greatest indignity to his holy character, and to his office as Mediator. Your friends cannot tell whether you dissemble or not, when you ask their prayers; but Christ cannot be deceived. " He knoweth what is in man." The in- tercession of Christ himself will not prevail for the salvation of any wilful impenitent sinner. Indeed he will not intercede for such a one. He is too wise and holy an Advocate to plead in a bad cause. He himself hath expressly declared, and with his words I conclude, " Not every one that saith unto me, Lord ! Lord !" that warmly professeth relation to me, and dependence upon me, " shall enter into the kingdom of heaven ; but he that doeth the will of my Father which is in heaven," Matt. vii. 21. DISCOURSE XXXIV. HEZEKIAh's successful prayer for the ISRAELITES. 2 Chron. XXX. 18—20. They ate the passover otherwise than it was written : but Hezehiah prayed for them, saying, The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the Lord hearhened to Hezehiah, and liealed the people. Of this king Hezekiah we read, that " he was magnified in the sight of all nations," 2 Chron. xxxii. 23. He appeared great and honourable, when he defeated the Philistines ; when he fortified the city of Jerusalem, and supplied it with water ; when God healed his threatening sickness, ajid destroyed the Assyrian army which besieged Jerusalem ; and when he received presents from many nations about him. But he never appeared so truly and eminently great and honourable, as in the light in which our text represents him. We see this pious and good prince, like the father of his people, summoning them together to keep the Lord's passover, according to the law of Moses. We see him leading the way in religious services, and interceding for some of the people, who were not so exact as they should have been in the observance of some appointments of the law. The story is very remarkable and instructive. He sent messengers, not only through his own kingdom of Judah, but through the neighbouring kingdom of Israel, to summon the people to Jeru- salem to celebrate the passover, as it had been for a long time DIS. XXXIV.] HEZEKIAh's prayer for the ISRAELITES. 293 neglected. Many of the Israelites " mocked Hezekiah's mes- sengers and laughed them to scorn ; " yet others " humbled themselves and came to Jerusalem " (v. 10, 11). But all Judah, through the hand of God upon them, came unanimously into the proposal, " to do the command of the king and the princes by the word of the Lord" (v. 12). Accordingly the passover was kept the fourteenth day of the second month. This was a month later than the law required it to be kept; but as the people could not be assembled soon enough to keep it in the former month, it was judged better to keep it in the second, than omit it for that year. They thought themselves vindicated in this, because the law itself allowed those who were unclean in the first month to eat it in the second. Numb. ix. 10, 11. Another irregular circumstance is taken notice of in the text, which I propose more largely to consider. Many of the people, especially from the land of Israel, had not cleansed themselves ; yet did they eat the passover otherwise than it was written ; but Hezekiah prayed for them, saying, " The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the Lord hearkened to Hezekiah, and healed the people." Here are three particulars which deserve our attention. The irregularity which some of the people were guilty of; Hezekiah's prayer for them ; and the success of that prayer. Let us con- sider, I. The irregularity which some of the people were guilty of. " A multitude of the people, even many of Ephraim and Manas- seh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it was written." The law of Moses required divers washings and purifications for ceremonial uncleanness. The Israelites were obliged to be very exact in the observance of these, especially when they appeared before God at their great feasts. Some of the persons spoken of in the text might be defiled by the touch of a dead body : some, by other uncleannesses mentioned in the law, under which circumstances they were forbidden to eat the passover. The people who came from the kingdom of Israel, or the ten tribes, knew but little of the law. Their wicked princes had established idolatry, and in a great measure destroyed all devout regard to Jehovah, the God of Israel. The few pious persons among them that worshipped Jehovah might be unacquainted with the parti- cular laws relating to the passover, and the purification required of those that were to eat it ; that solemn rite having been so long disused among them. They were not purified according to the strictness of the law. There was some uncleanness in them, that was not known, or not sufficiently attended to, till after- 294 orton's practical works. wards. On this account God gave a visible token of his dis- pleasure : probably by sending some sickness upon them. This was intended to convince them of their error, to promote their humiliation, to make them more cautious for the future, and thus recover the veneration due to this ordinance, Observe, II. HezehiaK s prayer for them. He was much concerned that every thing might be done in due order, as ftir as could be, and grieved to observe any irregu- larities. His piety and zeal had called the people together. It was a great pleasure to him to see his own subjects unanimously obeying his summons, and especially to see so niany good men coming out of the neighbouring kingdom on this occasion. As they had humbled themselves for their past neglect, were come to Jerusalem, and expressed a pious desire to eat the Lord's passover, he was willing they should do it, lest they should be discouraged, and because this service might be a means of con- firming them in their allegiance to the true God, when so many of their fellow-subjects in Israel were sunk into shameful idola- try. Observing nevertheless the defect of purification, it put him upon prayer for them, and the particulars of his prayer are very observable. He humbly entreats God to pardon the errors they were guilty of; he encouraged his hope by a view of the divine goodness; and he pleads the preparation of their hearts, as what was chiefly regarded. He humbly entreats God to par- don their errors, that " they were not cleansed according to the purification of the sanctuary." This was something different from that moral, internal purity, which they were acknowledged to have. They were under some defilements, which rendered them improper subjects of the ordinance,yintil they had used such means to purify themselves as were prescribed to all that came to God's holy place. Their eating in these circumstances was contrary to the law of Moses, contrary to the reverence due to God's authority and majesty, and what he might justly be dis- pleased with. The pious prince therefore earnestly entreats his ibrsiivcness, that he vvould not impute this error to them, but graxiiously accept their services notwithstanding. Further, he encourageth his hopes by a view of the divine goodness. " The good Lord pardon every one." This title of Jehovah hath a peculiar beauty and propriety in this connexion. God had always been very good to Israel. He had, in the most solemn manner, proclaimed his name to them by Moses as " the Lord, the Lord God, merciful and gracious, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin." On this Hezekiah grounded his hope of obtaining forgiveness for the people, especially as their sin was a sin of ignorance, or only occasioned by an eager desire to join with their brethren in performing a duty which had been long neglected. He hoped DIS. XXXIV.] HEZEKIAH's FftAYER FOR THE ISRAELITES. 295 that " the good Lord," who had so often shown himself ready to forgive sin, would forgive this also, lest their hearts should be cast down, and the reformation which appeared among the people should in any respect be hindered. Once more, he pleads the preparation of the heart, as what was chiefly regarded. " They had prepared their hearts to seek God, the Lord God of their fathers." They had sought to Jehovah, the living and true God, and not to idols. They had sought Jehovah, as " the God of their fathers;" the God of Abraham, Isaac, and Jacob, whose seed they now showed themselves to be. They came up to Je- rusalem amidst the scorn and contempt of their brethren, who would laugh at them, as the dupes of Hezekiah's policy, or as righteous over-much. He pleads, that they had "prepared their hearts ;" that their views and intentions were worthy and good ; that they had taken pains to humble themselves before God, and to be in a right frame for religious services. He intimates in his plea, that the external rites, though fit to be observed, were required chiefly for the sake of the heart, to represent the necessity of inward purity and preparation, and to preserve upon the minds of God's people a due sense of his holiness. Now as these pious persons had the main qualification for ac- ceptable worship, he hoped the good Lord would graciously pass by their errors and accept their services. Let us observe, in. The success of this prayer. " And the Lord hearkened to Hezekiah and healed the people." He gave them some favourable, visible sign, that he accepted their services, perhaps by immediately healing their sicknesses. Or the expression may only signify, that he forgave them. The scripture useth the word " healing" for granting pardon, or free- ing men from the guilt of sin, which is the disease and sickness of the soul. So we read of being " converted and healed." And besides forgiveness, it includes restoring comfort and hope. Thus God saith, " I have seen his ways, and will heal him, and restore comfort to him." Thus Christ, the Sun of Righteousness, is said to arise " with healing in his wings" or beams ; that is, bringing salvation, health, and peace to the soul. God was pleased with the pious concern which Hezekiah showed for his honour, and the people's happiness. Therefore he accepted his prayer for them, and pitied and forgave their errors. These are the particulars contained in the text; the irregularity which several pious Israelites were guilty of, in not complying with some rites of the law of Moses ; Hezekiah's prayer, that they might be forgiven by " the good Lord," because their hearts were sincere ; and the success of this prayer; the Lord heard it, and healed and accepted the people. I now proceed to point out the improvement to be made of these particulars. 296 ORTON S PRACTICAL WORKS. APPLICATION. 1. Let this history engage us to seek the God of our fathers, hy observing all his ordinances. As we are the creatures and sub- jects of Jehovah, the great God of heaven and earth, he hath a right to our service and homage, and authority to direct in what way he will be worshipped and served. As his children we are to love and honour him; as his servants, to fear him ; and as both, to obey his commands, and comply with his institu- tions. As he is *'"the Lord God of our fathers," he hath a further claim to our homage and obedience, and viewing him under this character gives us further encouragement to seek him. Our fathers, as far they were pious and good, sought him and they found him; experienced his goodness and enjoyed his favour. They also solemnly devoted us to God and his service ; taught us his fear and the religion of his son Jesus. They have often assured us of his kindness and grace, and invited us to " taste and see that the Lord is good," and that his ordinances are the support, nourishment, and delight of the soul. Let us then pay our duty and submission to his will, and labour to be "rio-hteous before God, walking in all his statutes and ordi- nances blameless." He requires us to pray to him arid to praise him, to assemble ourselves together for social worship, and to keep the sabbath day holy to him. The Lord Jesus Christ, whom he hath appointed head and king of the church, and to whom he hath given autliority to execute judgment, requires us to be once entered among his disciples and subjects by baptism, and frequently to remember our absent friend and Lord, and commemorate his death, by eating bread and drinking wine in our religious assemblies. JBy complying with these institutions we are to seek God. The Lord's supper may naturally be called the Christian passover. As the Jewish passover was a serious recollection and commemoration of God's delivering the families of Israel from destruction, by passing over their houses, when he destroyed the first born in every family in Egypt, so the Lord's supper is a recollection and thankful commemoration of our deliverance from sin and hell by the death of Christ. The paschal lamb, of which the Israelites were to eat at that feast, was a type of Christ. Accordingly the apostle Paul saith, " Christ, our passover, is sacrificed for us," 1 Cor, v. 7. As God required all the Israelites to eat the passover, so he requires all Christians to connnemorate the death of their Lord. While we see so many of them neglecting this duty, one would be ready to suspect, there was something extremely dark and obscure in the command itself, and that there was room for much doubt and controversy aboiit the meaning of this institution. Yet certain it is, that there is not a more plain and express command in the whole scriptures, than what relates to the Lord's supper. DIS. XXXIV.] HEZEKIAH's prayer for the ISRAELITES. 297 " Do this in remembrance of me ;" eat bread and drink wine, in your religious assemblies, in a devout commemoration of the death of Christ. Every considerate person would naturally think, that the command was expressed in such plain language, on purpose that there might be no room to debate, or even doubt concerning the meaning of it, and that there might be no excuse for disobeying it. I would therefore, as a messenger from the great King, address those who neglect this ordinance, as Heze- kiah's messengers did the Israelites (v. 8), " Be ye not stiff- necked ;" set not up your own judgment in opposition to that of Christ; "but yield yourselves unto the Lord: and enter into his sanctuary, which he hath sanctified for ever, and serve the Lord your God." I have no apprehension, that any of you will mock me and laugh me to scorn, as some of the Israelites did Hezekiah's messengers (v. 10) ; yet I fear you will not comply with the message, and obey the summons of the most High. Remember, therefore, that "God testified his displeasure against the Israelites for not complying with his law to purify themselves, though they did e^t the passover. Had they entirely neglected the passover, his displeasure would have been greater. Oh that " the hand of God may be upon you," as it was upon Judah (v. 12), "to give you one heart to do this" and every other com- mandment, " according to the word of the Lord." 2. Let this subject make us solicitous to prepare our hearts for every religious solemnity. " God is a spirit, and they that wor- ship him must worship him in spirit and in truth." In all our approaches to God, the intentions and dispositions of the heart are to be regarded in the first place. It is necessary that we be sincere and upright in every act of religion. For these are the declarations of his word, "The sacrifice of the wicked is an abomination to the Lord ;" " If we regard iniquity in our heart, he will not hear our prayers ;" " Whoever is a worshipper of God and doeth his will, him he heareth." Besides the general good disposition of the heart, some particular preparation of it may be proper, where persons' circumstances will admit of it ; in order to make their worship peculiarly spiritual, lively, and advantageous. The human heart, in the present state of our nature and of the world in which we live, is not disposed to seek God : it is rather alienated from his fear, and love, and service. Therefore it is desirable that some pains should be taken with it, to bring it into a good frame for religious services ; particularly by endeavouring to remove, as far as possible, all anxiety and cares about this world ; by seriously considering the nature of that Being whom we are going to seek, the errand on which we approach him, and the design of those ordinances on which we are to attend. For " God is greatly to be feared and to be had in reverence in the assembly of his saints ;" and " he will be sanctified by all that come near to him." The only necessary 298 orton's practical "works. qualifications for partaking of the Christian passover, the Lord's supper, are a knowledge of its nature and design, and a sincere desire and resolution to comply with its design, and to behave be- coming the gospel. Accordingly the apostle, having observed that " Christ our passover is sacrificed for us," adds, " Therefore let us keep the feast, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth," 1 Cor. v. 8. It will promote our edification by this ordinance, to read the history of Christ's sufferings contained in the evangelists ; and that view of the design of them which is given us in the Epistle to the Hebrews, especially the ninth and tenth chapters, and to medi- tate upon this most interesting subject. It will conduce to our acceptable worship, and our profiting by every religious service, previously to offer up our earnest prayers to God, that he would prepare our hearts ; that he would fix our thoughts, excite and maintain devout affections in us, and enable us to live suitably to our prayers and our engagements : remembering what Solomon observeth, that " the preparation of the heart in man, and the answer of the tongue, is from the Lord," Prov. xvi. L 3. Let this subject encourage those ivhose hearts are prepared to seek God ; that is, who are habitually disposed and ready to join in religious services, though they may not have such ability or such leisure for particular preparation as they could wish. A sincere and pious heart is the great thing to be desired ; the true " purification of the sanctuary." Indeed it is the only thing necessary to make our religious services acceptable and useful. Under the law, particular cleanness and forms of purification were required ; and it was criminal to neglect them. But the gospel is free from all these ceremonial rites. It requires inward, moral purity, and indeed on this the great stress was laid even under the law, Isa. i. 16, Sec. If the heart be right with God, and the conversation becoming the gospel, a Christian is always qualified to join in divine worship and sacred institutions. It is left to every man's discretion, to devote more or less time to previous meditation and devotional exercises. In this case every one must judge what his own abilities and circumstances will admit. But it can be no substantial reason for neglecting sacred services, especially the Lord's supper, that there was not suffi- cient time or ability for a particular preparation, because in fact that is not required. We are commanded to " do this in remem- brance of Christ ;" to do it often, as often as that Christian church with which we join in communion doth it. But there is no command about any previous religious exercises suited to that service. Indeed St. Paul exhorts the Corinthians to " exa- ifline themselves, and so," that is, as the word signifies, accord- ing to our Lord's institution, " to eat of that bread and drink of that cup." But in this advice he evidently refers to a gross per- version of the Lord's supper among them. They mixed this DIS. XXXIV.] HEZEKIAh'B PRAYEK for the ISRAELITES. 299 supper with their own, as if it was a common meal, merely to satisfy their hunger and thirst ; not attending to the religious purposes for which it was instituted. He therefore exhorts them to consider the nature and design of this ordinance, and what they were going to perform, that they might do it with due seriousness and solemnity. As we are in no danger of such a profanation of the ordinance, all that is necessary for us is, to endeavour to understand the nature of the service, and to see that the heart be right, the intention honest, and that the feast be kept in sincerity and truth. There may be, there will be, de- fects and infirmities in the best Christians, even after the most serious and diligent preparation. The cares of the world will intrude. Afflictions and sorrows will often depress the spirits, and the heart will not be in so good a frame as could be desired. Yet he who is truly and habitually concerned to obey and please the great God, to do honour to Christ as his Saviour and Lord, and with purpose of heart to cleave to him, is always prepared for this service and always welcome to it. He is truly cleansed according to the purification of the gospel sanctuary, or the Christian church, and he will eat the gospel passover "as it is written," as Christ hath directed. His daily devotions, if sincere, prepare him for any public religious exercises. To neglect the Lord's supper contrary to the command of Christ, at any of the stated seasons of celebrating it, is certainly more criminal than to attend to it without such previous preparation, as even some good men may judge expedient and desirable. In this view, I cannot but look upon many treatises on this subject, especially those called " Week's Preparations," as very mischievous books, though they might be written with a good intention. For they naturally lead persons to conclude, that just so much reading and devotion are absolutely necessary, and that none can be ac- <;eptable worshippers and devout receivers without it, for which conclusion there is not the least foundation in the New Testa- ment. Therefore many neglect the ordinance, when they have not ability or leisure for such exercises. It may also be justly ques- tioned, whether the custom of many Christian churches to ob- serve days of fasting and preparation, and to attend sermons and prayers previous to receiving the Lord's supper and with a particular view to that service, be not superstitious, and the re- mainder of popish error and corruption. For it is very proba- ble that this modern custom had never been introduced into the churches, had it not been for the absurd doctrine of transubstan- tiation ; or that the bread and wine, upon being consecrated by the priest, are changed into the true and real body and blood of Christ. Thus this sacrament became truly formidable. There is good reason to suspect that this custom, and that unscriptural and unjustifiable one of ministers examining men's principles and hearts before they are admitted to the Lord's supper, have 300 orton's practical works. done much harm to young persons, and serious, timorous spirits, by giving them terrifying ideas of this service, discouraging them from joining in it, or leading them to do it with so much doubt and fear, as hath made it botli uncomfortable and unprofitable. There seems no ground for such public preparatory exercises either in the nature of the thing, or the gospel of Christ, It is evident that no such custom was ever found in the primitive churches; nor could there be, as they communicated every Lord's day. Let those who choose to observe such seasons lay no more stress on them than in reason they ought ; and never censure others for the non-observance of them. It seems very surprising that those who contend for the necessity or great importance of peculiar religious exercises, preparatory to the Lord's supper, do not practise these, or think them necessary, when they bring their children to be baptized. Now this seems a strange incon- sistency ; and is making a difference between the two sacraments, which neither their nature nor the authority of Christ makes : though I have known a few pious parents, who have herein acted at least consistently. It is very desirable, that Christians should be taught and often reminded not to be zealous for those exer- cises and observances which our great Master and lawgiver hath not expressly required. This is being " wise above what is written ;" and, in effect, reflecting upon his wisdom and care of his church. It hath also a tendency to lead them, and actually leads many, to censure or despise their fellow-Christians, who are of a different judgment in this matter ; and when they do so, they certainly want the purification of the gospel sanctuary. They cannot be acceptable worshippers and communicants with such uncharitable hearts. Let us, in this and every other ordi- nance, as the apostle exhorts, "come boldly to the throne of grace," sensible that " the good Lord" " knoweth our frame and remembereth that \Ye are dust ;" and if there be a sincere and willing mind, he will accejat our services and forgive our many infirmities. 4. Let this subject excite those who have the care of others to watch over them and pray for them. Hezekiah acted like the faith- ful friend and tender father of his subjects, by the concern he showed for their obedience to the divine law, and for the pardon of their errors. He setteth a good example before Christian ministers ; and instructs them to endeavour, that their hearers may be exact and circumspect in observing all religious institu- tions ; that they keep the middle way between superstition on one side, that is, ])lacing religion in things in which it doth not consist; and carelessness and irreverence on the other. Minis- ters should guard, on the one hand, against discouraging well- disposed youth, and any honest, timorous minds; and on the other, encouraging the conceited, the censorious, and the vicious. They are also to be intercessors with God for their flocks ; that DIS. XXXIV.] HEZEKIAh's prayer for the ISRAELITES. 301 he would pardon their infirmities and accept their services. Hezekiah setteth a good example before parents also ; to teach their children to " seek the Lord God of their fathers" be- times ; and to encourage them to know him and serve him with upright hearts and willing minds. They are likewise to be in- tercessors with God for them ; that he would accept their feeble attempts of prayer and praise, and forgive their childish follies. And be very careful, Christian parents, while you recommend your children to the compassion of " the good Lord," that you imitate it yourselves; that you be good, kind, and tender-hearted to your children, and not " provoke them to anger" by severity, " lest they be discouraged." Finally, Christian friends, espe- cially those who are members of the same church, should, like Hezekiah, quicken one another to the Lord's work, and encou- rage and animate all who appear serious and well-disposed, though they have some infirmities, especially the young. If they see their friends deficient in the discharge of their duty, neglecting ordinances, or coming without due seriousness and reverence, they ought to admonish them and pray for them. To excite you to this, observe what the story we have been consider- ing plainly suggests ; that God hath a great regard to the in- tercession of his faithful servants. It was Hezekiah's piety and zeal, not his rank and grandeur, that made his prayer so success- ful. The prayers of a beggar are as acceptable to God as the prayers of a prince, if they are offered up with equal sincerity and fervour. We are commanded to " pray one for another." Intercession for others is a proper acknowledgment of God's providence and grace ; and a becoming expression of our bene- volence to our fellow Christians. It will enlarge our contracted hearts, and increase our kind affections towards them. It will also make us more cautious in our conduct to them, as well as more watchful of our whole conversation; that there may be a consistency between our prayers and all our behaviour both to- wards God and man. I conclude the discourse with those en- couraging words of the Psalmist ; " Lord, thou hast heard the desire of the humble; thou wilt prepare their heart ; thou wilt cause thine ear to bear," Ps. x. 17. 302 DISCOURSE XXXV. a serious dissuasive from frequenting the playhouse, 2 Timothy it, 16. But shun profane and vain babblings ; for they will increase unto more ungodliness. When any infectious, fetal distemper becomes epidemical, it is the part of humanity to offer a sure preventive. When iniquity abounds, and there is imminent danger of being infected with its deadly contagion, especially when it is conveyed in the vehicle of diversion, it is the duty of a faithful friend to wain all to whom he hath access, especially the young and unstable, against the specious delusion. I hope therefore, my friends, that you will not only bear with me, but do me the justice to believe, that I am acting a friendly part and consulting your best interest, while I devote one discourse to warn you all, and especially the young, against the fatal iuffuence of the play-house, and endeavour to dissuade you from a place so dangerous to virtue and religion. Whatever the exhortation in the text particularly refers to, I think it is fairly applicable to the diversion which I would pre- serve you from. For almost all ou-r plays are " profane and vain babblings," and they " increase unto more ungodliness ;" that is, though they may appear rather trifling than mischievous, they will be in the issue greatly mischievous. They will, as the apos- tle adds, spread " like a gangrene ;" corrupt those who hear them, lead them to corrupt others, and so the mischief will be- come dreadfully extensive. Therefore they are to be shunned. Such babblings should not be uttered ; they should not be heard ; and no countenance is to be given to those who utter them. My design is to show, by several weighty arguments, the bad effect of attending the play-house. These I hope will, by the divine blessing, have some influence upon your hearts ; and lead every one to shun it, who hath a tender conscience and a reverence for the authority and judgment of the great God. Let it then be considered that attending the play-house hath a tendency to corrujit the morals, to give the mind a light and vain turn, and unfit it for rational and pious exercises ; that it is a sinful waste both of time and money ; that they who frequent it do mischief to others by their countenance and example, and act contrary to the judgme-nt and advice of the most wise and pious men in all ages. And let me observe, before I proceed, that several of these arguments are equally applicable to some other fashionable diversions. Consider, I. The play-house tends to corrupt the morals of those who at- tend it. DIS. XXXV.] A DISSUASIVE FROM THE PLAY-HOUSE. 303 Most of the sentiments, which are inculcated there, have this tendency. Vice is set off with every charm by which it can be adorned : and virtue, at least piety, often represented in a ridi- culous light ; so as to prejudice young minds against it. It is well known that pride and revenge, unchristian resentment and false honour, — that duels and self-murder, make a considerable part of most of our plays, and are the conduct and passions often recommended in them. Love between the sexes, the strong- est and most dangerous passion in the human frame, attended with intrigue, combating with parental authority, jealousy, rivals, and other opposition, make a part of almost every play ; and it is " described by play-writers, as if their aim was to raise a whirlwind, which was to sweep down reason, religion, decency, and to carry away before it every duty."* Characters are often drawn, which are no where to be found ; persons and things re- presented in an extravagant, false light ; so that the mind con- tracts a romantic turn, the judgment is corrupted, and the con- duct injured. When real characters are represented, they are often bad characters ; yet sometimes painted in an amiable light, and divested of what is shocking. The rake and debauchee is the favourite character, and often rewarded at the end of the play ; while the man of strict virtue and gravity is described as an hypocrite, or made an object of ridicule. In some of these compositions adultery and fornication are made light of, while marriage, God's holy ordinance, is ridiculed, sobriety put out of countenance, and modesty laughed at. The language of most plays is as bad as their sentiments. They abound in profaneness, oaths curses, taking the name of God in vain, and making a jest of serious things. Many of the plays most commonly acted are full of indecent language, or of words and phrases of double meaning; and things are often uttered in the thea- tre, which no modest persons would utter in company, or hear uttered by others, without reckoning themselves affronted. It abounds with "filthiness, foolish talking, and jesting," which St. Paul saith, " are not once to be named among saints," Eph. v. 3, 4, where many critics suppose he particu- larly refers to the stage. Now when this is the case, I think nothing can be plainer, than that it is a very dangerous place to the souls of men. Plays excite and strengthen those passions which it is the business of Christians to prevent and restrain ; they put their virtue to an unnecessary trial ; expose them to temptations to lewdness, pride, revenge, profane and filthy language, and every indecency. All these sentiments are enforced, and these passions heightened, by the action, scenery, music, and company. And the senses and the soul being thus assaulted at once, it is no wonder that such " evil communica- * Richardson's Pamela. 304 orton's practical works. tions corrupt good manners," The truth of these remarks will further appear, if you consider that the writers and actors of plays have been, in general, the vilest of men. If plays were a virtuous, useful entertainment, as some pretend, the actors of them, who enter more into the parts than spectators, would un- doubtedly be persons of sobriety, purity, economy, and a regular conversation, and would at least have some appearance of reli- gion. But the contrary is notorious ; and appears especially from the lives of some authors and many actors of plays, which have been written, even by their friends. And doth not this confirm the truth and justice of my argument ; at least give sufficient cause of suspicion, that the play-house is a great corrupter of the morals of men ? But, if it doth not make men openly vicious, yet, II. It gives the mind a light and vain turn, and unfits it for rational, pious exercises. And thus those " profane and vain babblings increase unto more ungodliness." A round of diversions of any kind, espe- cially this, as certainly takes off all religious impressions, as sensuality itself And indeed it is but a more refined sensuality, and makes men " lovers of pleasure more than lovers of God." Every thing that lessens a deep and serious sense of religion, is exceeding dangerous. The theatre gives young minds a turn for romance and extravagance, and a habit of idleness and trifling; by which they are unfitted for the sober affairs of common life, and contract an aversion to every thing that is grave and pious. It fills company with trifling, unprofitable conversation. It gives the softer sex an air of boldness and confidence, very unbecoming the Christian or the gentlewoman. It unfits heads of families for domestic cares and business, by filling their minds with vain and grand ideas above their rank and station. It is most pernicious to the humility and subjec- tion of servants ; especially by raising in their minds romantic notions of love and intrigue, and thus they are easily seduced by the corrupt and the artful to lewdness and ruin. When the mind is once brought into this idle, trifling, romantic state, the transition to the practice of iniquity is easy and natural, as me- lancholy experience shows. But the grand evil of it, and which even the best minds are in danger of feeling, is that it unfits and indisposes the heart for the exercises of religion ; for serious and devout meditation upon God and the great concerns of the soul and eternity. The busy scenes, in which a person hath been engaged at the play-house, will crowd in again upon the mind. The vain babblings which he hath heard will be upper- most, and his fancy be defiled by the licentious language which hath been made familiar to it. It can hardly be expected that he should come with any relish, or even seriousness, to read and DIS. XXXV.] A DISSUASIVE FROM THE PLAY-HOUSE. 306 meditate upon the holy scriptures. Very different ideas, than they suggest, will engross his thoughts. If his conscience will not be easy without something like prayer, it can scarcely be a spiritual sacrifice, after the sensual, or at best trifling scenes, to which he hath been a witness. And I may appeal to the con- sciences of those who are most fond of this diversion, whether they ever found that it added seriousness to their spirits, fixed- ness of attention and warmth of affection to their devotional exercises ; or whether they must not acknowledge, as many, who were once fond of it, have done, that it left behind an in- disposition and disrelish for every thing that was grave, serious, devout, and heavenly. And if this be not a dreadful effect, I know not what is. III. It occasions a sinful waste of time and money. And this, though the recreation itself should be allowed to be innocent, will deserve the consideration of every Christian. Time is an inestimable jewel, and graciously given us, that we may prepare for a blessed eternity. And three or four hours of a day are quite too much to be spent in any amusement what- soever ; especially by those whose circumstances require motion, rather than rest, as a recreation ; particularly by those who are most apt to complain of the length of religious services. The manner of spending his time is a concern of great moment to a serious Christian, and he " trembles for fear of God's righteous judgments," when he reads those awful words, " Cast the un- profitable servant into outer darkness." But this diversion is attended with another disadvantage also ; that it breaks in upon family-order and regularity ; the stated hours for family busi- ness, meals, and devotion, if there be any ; and leaves room for much idleness, waste, and disorder at home. Nor is the money devoted to this purpose a light consideration. For however well particular persons may afford the expense, it leaves them so much less for pious and charitable uses. And money, as well as time, is a talent for which we are to be accountable to God. Unless it hath, in some way or other, been employed for his glory, we shall be condemned as unprofitable servants. It is to be feared, that they who are most fond of diversion are so far from being the most generous, that they are often unjust : they pursue their pleasures, while their debts are unpaid ; or gratify their taste by fraud and oppression, or to the great injury of their families. I am to add further, that attending the play- house, IV. Is doing injury to others, hy the countenance and example which it gives to them. This is particularly the case, when heads of families, when the sober and the virtuous, who make a profession of religion, VOL. I. X 306 orton's practical works. attend it. These may think and say, that they are sure they shall receive no harm. But (not to urge that this very confi- dence shows that they are in peculiar danger of being corrupted) I would observe, that by encouraging the players, they are " partakers of their sins," and contribute to the mischief which they do. It is generally allowed, that the very profession is mean and sordid. The actors personate so many characters, that they have none of their own ; or none but what are con- temptible. Persons of sense and true politeness shun the com- pany of the generality of them, as much as fools and rakes court it. But their occupation is not only mean, but unchristian and mischievous. Therefore they who contribute to support them in it, countenance and encourage vice, though they them- selves may not at present be injured. The example of those who frequent the play-house is likewise of bad influence. If you who do it can atlord the expense of this amusement, others, who cannot, will follow, and will plead, your example. With what face can heads of families deny their children, or even their servants, liberty to go, when they go themselves ; especially as the latter are fond of aping their superiors, and provision is made for their having the same entertainment at a cheaper rate. You may soon find, to your cost, that hereby your domestics will have their heads raised above their station, enjoy their plea- sures at your expense, and punish you for the bad example you have set them, by their idleness, insolence, and extrava- gance. It is further to be considered, that the minds of many others of the lower ranks may be in more danger of being cor- rupted by this amusement than yours ; yet having the sanction of your example, they will allow themselves in it. If you can make a shift to vindicate your own conduct, doth it not deserve to be considered, what injury it may do to them ? You may, by some artful evasions, attend with little or no scruple : they may go with a doubting conscience, and so be seduced into sin and ruin. And will you put your pleasures in the balance with the interest of an immortal soul ? St. Paul hath peremptorily de- termined against you in the strongest terms; "Take heed, lest by any means your liberty become a stumbling-block to the weak. For if any man see thee, who hast knowledge," and professest religion, " sitting in an idol's temple," or a play-house, " shall not his weak conscience be emboldened" to sit there too, and probably do worse ? " So that when ye sin against your brethren and ensnare them, ye sin against Christ." And wilt thou be accessary to the destruction of thy brother for whom Christ died? 1 Cor. viii. 9, &c. Therefore it is our duty to abstain from such practices and diversions, which, though lawful and innocent in themselves, may be the occasion of leading others to sin against God, and so destroying their souls. I add, once more. a>IS. XXXV.] A DISSUASIVE FROM THE PLAY-HOUSE. 307 V. It is acting contrary to the judgment and advice of the most wise and pious men in all ages. And I hope this thought will have some weight with all modest and thoughtful persons, especially the young. I might here urge, that no such diversion was ever known among the Jews, God's ancient people; that though it was allowed by some heathen states, the actors were reckoned infamous, and excluded from all honourable posts and services. Not one of them could, in the early ages of Christianity, be admitted into the church, without quitting this profession. All converts were required, at their baptism, to " renounce the pomps and vanities of this wicked world ;" by which was meant principally the play-house. This language is still used in the form of baptism in the church of England ; so that those who attend it do in effect renounce their baptismal engagements. I might mention many councils and canons, in the early ages of Christianity, by which this di- version was absolutely forbidden, as inconsistent with the character of a Christian, and destructive of a life of godliness. I would observe, that the most wise and pious divines of every denomination among us have censured it and dissuaded from it. And it is remarkable that those who have most freely censured it have had, from their situations and connexions, the be t op- portunities of knowing what mischief it produceth. I particu- larly refer to the archbishops Usher and Tillotson, Mr. Seed and many others of the established church; and Dr. Watts and Mr. Barker among the dissenters. Archbishop Tillotson in particular, candid and gentle as he was, calls the play-house, with great beauty and propriety, " the devil's chapel, and the school and nursery of lewdness and vice ;" and speaking of parents who take their children there, he calls them " monsters," and adds, " I had almost said, devils." Now I think the opinion of so many judicious and holy men ought to have great weight, to lead you to suspect your own judgment or your own piety, if you are otherwise minded ; and the rather, as that you will grieve pious ministers and fellow-Christians ; which ought to have some weight with you. I may add, that actors' performing in most towns is a notorious violation of the laws of our country, however magistrates may connive at it. Therefore no one who fears God, honours the king, reverenceth the laws, or consulteth the public welfare, ought to give any countenance to such transgressors. But as men are very expert at finding excuses for walking in the ways of their hearts and following the fashion, and prone to satisfy themselves with these which are weak and insufficient, let me consider the principal pleas which are offered for attend- ing the play-house. Many plead that it is a diversion. They say that God and religion allow recreation. This I readily acknowledge. But X 2 308 orton's practical works. cpnsider, the end of diversion is, as the very word imports, to give the mind a little relaxation from important cares ; to refresh the spirits and fit us for returning, with greater ability and relish, to the common business of life and to religion. Every recreation that doth not answer these ends, is an unlawful one. Now I think it cannot be reasonably said of the play-house, that it answers these ends. There is too much time spent there, for it to be an innocent diversion. If it deeply fixeth the attention and strongly interests the heart, it not only excites those passions which Christianity was designed to restrain, but actually becomes a fatigue. Besides, as I hinted above, exercise is the proper re- creation of those whose business very much confines them at home, or to a sitting posture ; and reading and conversation should be the recreation of others. Further, are there not other diversions to be found, less hazardous to virtue, less sus- picious, more safe, innocent, and honourable, more becoming Christians ? Can you say that you go to the play-house to glorify God? That you " do it heartily as to the Lord ;" with good intentions, conscientious views, under a sense of God's presence, and with a desire to please him ? In short, can you say that you go there to answer any good end, which may not be better and more safely attained another way ? Can you seriously and solemnly ask the blessing of God on this diver- sion ? If you cannot, it is far from being innocent; and any improvements which you may there be supposed to make in politeness and the knowledge of the world, will be a small equivalent for risking your virtue and the seriousness of your spirits. You may perhaps plead, that many others attend it ; that the generality do. But this is indeed the weakest of all arguments. God commands us "not to follow a multitude to do evil;" " not to be conformed to this world ; " " not to walk as others walk in the vanity of their minds," but " to abstain from the appearance of evil." There are many things in which you must dare to be singular, and for which you must bear to be bantered, if you will be Christians and lay hold on eternal life. Yet custom, and fashion, and the fear of sneers, frighten our youth out of their principles and their souls; and they are ashamed of being thought singularly wise and good. If any persons laugh at you for sober and honourable singularity, look upon them as your enemies, keep out of their company, and even " scorn the scorners," Prov. iii. 34. But you may plead that many good people frequent the play-house. You would probably think me uncharitable if I were to dispute this assertion. But " good people" is a very loose term; and if instead of good, you will put that old-fashioned term " holy," or that used in the text, " godly," and will judge of men, not by the relaxed and fashion- able morality of the present age, but by the word of God, it will DIS. XXXV.] A DI8STJAS1VE FROM THE PLAY-HOUSE. 3C)^ be found that few, if any, truly holy and godly men frequent it ; or if they do, it is no part of their goodness. But this plea is still nothing to the purpose. The question is not, what others do, but what is right and lawful in itself; what is most consistent with and agreeable to a profession of godliness. By far the majority of good men decline going to the theatre, and strongly advise others against it. Whereas no openly vicious man declines going upon principle. In this case, examine not a particular character but the prevailing part. The worst men show in general a great fondness for this diversion ; the most wise and pious an aversion to it. And is this a recommendation to you ? Consider among your acquaintance, whether those who are mo:?t eager for it, or those who shun and disapprove it, appear to fear God and mind religion most ; and with which of them would you choose to have your eternal lot and portion. Let me add, that since this plea is so often urged, all who make a credible profession of religion should be careful not to give occasion for it, and lead others into sin by their example. To plead that you must attend the play-house on account of your business and interest, and to oblige your customers and friends, is very trifling. The man who fears God, and reverences his own conscience, will first consider whether it be lawful and innocent in itself, or may not do mischief to himself, or to others, who may be ensnared by his example. He will trust Providence with his secular interest in the way of duty and safety, whomsoever he may be likely to disoblige by walk- ing in it ; he will never run the risk of losing his soul for the gain of the whole world. Besides, an upright, conscientious, consistent Christian will be esteemed for his steadiness, and lose nothing upon the whole by it. Some plead that they never go but when good plays are acted. To this I answer, the number of good ones is exceedingly small. The best are very seldom acted, especially in the country. Some have been rejected, as too grave for the stage, or have soon lost their credit there. Even a good play, that is, an innocent one, is seldom acted, without the addition of some scandalous farce or indecent songs. For one or two, which may be called good, there are scores which have many hateful passages in them, that are not fit to be read or heard by any sober, modest persons. And indeed it cannot be otherwise. The question is not, what the theatre may he made, but what it is. A virtuous set of players (if that could be supposed), who only acted good plays, would starve. The audience will give law to the actors, and have the entertainment to their taste, and as the bulk of the audience are persons of no principles, they must and will have bad plays to suit their taste. A late writer, who allows that " the form of the drama is the best calculated, of all species of writing, to convey and enforce the noblest sentiments both of 310 orton's practical -works. the head and heart," saith of the present age, " From the teeth outward the stage may be more chaste than formerly, but in fact we fear it is equally, if not more licentious. Though the taste of the people may not be that of verbal licentiousness, more actual vice may lurk under the dress of decency, than dares to appear under the gross garb of ribaldry. It is for this reason, however, more fatally seductive."* There are undoubtedly some noble and moral sentiments in a few compositions of this kind ; but they have none equal to the purity of the Christian character; and some of the best have sentiments in them quite inconsistent with it.t But if a person will go when good plays are acted, he will scarcely know where to stop ; and the arguments of wasting time and money, encouraging vice and doing mischief to others, still remain in their full force. If the theatre be a school of virtue, as some have asserted, who I believe know little what virtue is, it is surprising that the most holy men in every age should have condemned it, and that the scriptures should never recommend it in this view. If it be a dangerous amusement in general, no pretence of receiving instruction by it will warrant a concurrence in it. So that when these arguments are weighed, and the vanity of these pleas duly considered, I think this di- version must be pronounced unlawful ; and that every Christian, who values the favour of God, the purity and peace of his own conscience, and the honour of his profession, will abstain from it, however fashionable it may be, and how strongly soever he may be solicited or inclined to attend it. But if persons will give themselves no trouble to consider whether it be lawful and proper or not, but will run with the crowd, I must leave them to " the judgment of God, which is according to truth." Upon the whole, I think it will appear from what hath been said, that there is at least room to hesitate about this amusement, and to doubt the lawfulness of it. Now if any of you are brought to this state of mind, then for you to attend upon it is unlawful. For thus St, Paul hath expressly determined, " He that doubteth is condemned if he eat, because he eateth not of faith ; for what- soever is not of faith is sin," Rom. xiv. '23 ; that is, it is a wicked thing for a person to do that which he doubteth the lawfulness of. He will be condemned of God as a sinner, if he ventures out of complaisance, false shame, or any other principle, to do what he knows or even suspects that God hath forbidden. There perhaps may be a few unhappy persons, who can honestly say, " We disajiprove such dangerous amusements, and would gladly abstain from them ; but we are under subjection to husbands, parents, or masters, and by their commands are some- times obliged to attend them." These persons are much to be • London Review, vol. i. p. 419. + I do not except Addison's " Cato," of which, it is well known, Budgeli and others made so bad a use. J. \.^. XXXV.] A DISSUASIVE FROM THE PLAY-HOUSE. 311 pitied ; and if reasons, soft remonstrances, and humble entreaties, will not prevail upon their unreasonable and tyrannical superiors to excuse them, let them guard their hearts with the utmost diligence and fervent prayer. Let them labour while in the courts of vanity to keep their thoughts intent upon God and divine things. Then it may be hoped that they will, like the three Jewish youths, who would not worship the golden image, continue unhurt in the fiery trial, and praise their God in the midst of the flame. Allow me to ask those who attend this diversion, Do you think a dying-bed will be made easy and comfortable by the remembrance of your attachment to it ? Will it aftbrd you any satisfaction then, that you have taken what you now call inno- cent liberties ? Or rather, will it not give you (as I know it hath given some others) much pain and terror, when you are entering on the eternal world ? A lady, travelling in a stage- coach with the Rev. Mr. James Hervey, was largely expatiat- ing on the play-house, as superior to all other entertainments. Among other things she observed, that " there was the pleasure of thinking on the play before she went, the pleasure of attend- ing it, and the pleasure of reflecting upon it after her return." Mr. Hervey told her there was one pleasure she had not men- tioned. The lady inquiring eagerly what that was, he answered, *' Madam, the pleasure it will give you on your death-bed." The lady was so much struck with this well-timed hint, that she for- sook the play-house, and set herself to pursue and enjoy those pleasures which would afford her comfortable reflections on her death-bed. Indulge me while I ask once more, whether you think that the pleas with which you now make a shift, or endeavour to satisfy your minds, will bear you out at the tribunal of the great God ? Will he admit them as sufficient ? Dare you venture your present comforts and everlasting salva- tion upon them ? You had need be very clear, where so much depends. It is good to be sure, where your eternal interest is at stake. Forbearance is certainly safest. And we cannot be too safe, where sin and duty, heaven and hell, are concerned, ^* Happy is the man that feareth always ; but he that hardeneth his heart shall fall into mischief." But I know, by painful observation and experience, how lit- tle arguments and remonstrances of this kind are regarded, especially by persons of the higher ranks, when the fashion of the age, and the place where they live, and their own inclina- tions, draw the other way. And yet, my brethren, so great is niy regard for your best interests, that methinks I would not have you go even to the play-house, without learning something good and useful there. Let me, therefore, recommend it to you, who, after all, choose to attend it, that before the play begins or between the acts, you dwell a little upon such reflections as 312 ' orton's practical works. these : you are acting a part on the great stage of Hfe ; a part assigned you by the infinite, eternal Jehovah, your creator, governor, benefactor, and judge; that he sits behind the scenes ; and though you see him not, he sees you, and observes and records all your actions, words, and thoughts ; that he is too wise a being to be deceived, and too holy and awful a being to be trifled with. That you may, in a moment, even while you are seeing the play, be called off the stage of life to appear before your judge. That you must give an account to him of all things done in the body ; of your time and money, your thoughts and imaginations, of the principles on which you have acted in life, of the encouragement and countenance which you have given to religion or to vice, and the good or injury which you have done to the souls of others by your converse and example. If it shall then appear that you have acted your part well, and kept yourselves pure, you will receive the ap- plause of your judge ; all his saints and angels will concur in it, and you will be for ever happy. But if you have acted your part ill, he will most certainly and awfully condemn you, and you will have your portion "■ with the devil and his angels in everlasting fire," Matt. xxv. 41. These most weighty senti- ments and reflections you tnay learn at the play-house. And if you once learn and feel them, which I heartily pray that you may, my end will be answered ; for I am persuaded, you will never go again.* DISCOURSE XXXVI. christians exhorted to consider what answer their min- isters will have to return to god concerning them. 2 Samuel xxiv. 13. JVow advise, and see what answer I shall return to him that sent me. The duties of our several relations in life are much neglected, or very imperfectly performed, for want of duly attending to the nature and extent of them, and the various obligations we are under to the faitiiful discharge of them. When so much is said in scripture concerning the duty of ministers, and the flocks committed to them, to one another, it must be of great importance that it be seriously regarded, as it would contribute to their mutual affection, comfort, and edification. It is there- * If the reader is desirous of further evidence of the danger arising from the play- house, I refer him to Collier's " Essay on the Stage," Dr. Charles Owen's " Essay on the Conduct of the Stage," especially Dr. Witherspoon's " Serious Inquiry into the Nature and Effects of the Stage." DIS. XXXVI.] A minister's ACCOUNT OF HIS RECEPTION. 313 fore proper for Christian ministers sometimes to remind their hearers of the relation in which they stand to each other, and in a public manner to remind themselves of it, in order that they may be excited to " fulfil the ministry which they have received of the Lord," and be ashamed in any instances to act inconsistent with what they publicly profess to be their duty. It is, indeed, difficult for a minister to discourse on these topics, without putting on some unbecoming airs, or, at least, being- charged with vanity by those who measure others by them- selves. It is nevertheless proper and needful that this should be done ; and it may be done with a good grace and with hope of success, when a minister's general conduct is such, that if it be esteemed '' folly," his people will bear with it, as knowing that (according to St. Paul's apology for himself in this case), he is " jealous over them with a godly jealousy, that he may present them as a chaste virgin to Christ," 2 Cor. xi. 2. " Bear with my folly," then, my brethren, while I address you in the words of the text. Jehovah the God of Israel, being displeased with the sin of David in numbering the people, sent him a mes- sage by Gad the prophet, who was called " David's seer;" being often employed by the Lord to reveal his mind to that prince, and who afterwards wrote his history. Gad commands him in God's name to choose, whether, as a punishment for this sin, he would suffer three years' famine, or three months' flight before his enemies, or three days' pestilence. Gad, having de- livered this message, adds in the text, " Now advise," or con- sider seriously, " and see, what answer I shall return to him that sent me," These words may naturally be accommodated to the case of Christian ministers, and will suggest these three remarks, which I propose to illustrate and improve. I. Christian ministers are the messengers of God, and sent on an important errand. II. They have an answer to return to him that sends them. III. It becometh those, to whom their message is delivered, seriously to consider and see what answer their ministers will have to return concerning them. I. Christian ministers are the messengers of God, and sent on an important errand. Each of these thoughts deserves a little illustration. They are sent of God. Gad and the other prophets had an extraordinary commission from heaven. Immediate discoveries of the mind and will of God were made to them: and thev were sometimes furnished with miraculous powers to prove that they had a divine commission. On the same account our Lord Jesus Christ is called God's "servant" and "messenger," Mai. iii. L He is often said to be " sent" by the Father, and is styled " the apostle" 314 orton's practical works. or messenger "of our profession," Heb. iii. 1. In like manner those of his disciples whom he chose to be his stated attend- ants, and the witnesses of his resurrection, and to publish his gospel to the world, and whom he endowed with extraordinary gifts to qualify them for this service, are called *' apostles," or, as the word signifies, messengers or persons sent. To denote the dignity of their office they are called " ambassadors for Christ," 2 Cor. V. 20. Though Christian ministers now must not pretend to such an extraordinary commission, and such high dignity, yet they may justly be considered as those who are sent of God. Thus the common priests among the Israelites were called, by the prophet Malachi, the messengers of the Lord of Hosts, Mai. ii. 7 ; though they had no extraordinary commission, but were only to explain and enforce the law of God, and perform the services which it required. So Christian ministers are in the New Testament called the angels, or messengers, of the churches. As Christ hath given pastors and teachers, and appointed that there should be a succession of them in his church, to the end of time; as he inclineth men to undertake this office, qualifieth them for it, and in the course of his providence determines where they shall labour, they may justly be said to be sent by him, and may be styled, as they are in the New Testament, his " stewards," "mi- nisters," " servants," and " messengers." Let us observe, further : — They are sent on an important errand. God is too wise a being to send any messengers on a trifling errand. The business of ministers is to instruct and save souls. So great is the patience and goodness of God, that they are not sent, like the prophet in the text, with nothing butterror and vengeance in their mouths, to declare the irreversible sentence of God against sinners ; and only to propose to them, with which of his sorejudgments they will be visited. But they are sent to warn men in general of the wrath to come ; to show sinners their guilt and misery ; to propose terms of accommodation, and, " in Christ's stead, to be- seech men to be reconciled to God." They are sent to call them to repentance, and lead them to Jesus, as their only Saviour. As the messengers of God, they are to produce scripture warrant for every thing they enjoin, and enforce every precept by the divine authority, " Thus saith the Lord." Their message is to be often repeated; every sabbath, and on every other suitable occasion. They are to teach, not only publicly, but from house to house ; that they may know the characters of men, hear their sentiments and pleas, and accommodate their addresses accord- ingly. In short, they are to watch for their souls, and conduct them in the way to heaven. And what errand can be more important, benevolent, and friendly than this ? Let me observe, II. 3Iinisters are to return an answer to him that sendeth them. DIS. XXXVI.] A minister's ACCOUNT OF HIS RECEPTION. 315 They are to return to their Master, and give him an account of their message. They are to return to their Master. This they do, at least they ought to do it, every day ; by going to his throne of grace, and there pouring out their hearts before him : either lamenting the obstinacy and disobedience of those among whom they labour, and praying for them ; and returning him thanks for every instance of assistance, encouragement, and suc- cess. So we find that the prophets and apostles acted ; and faithful ministers in every age have followed their pattern. But they return to their Master, in the most proper sense, when they die and go into his immediate presence. " The prophets do not live for ever." When they have ended their testimony, and finished their course of service, their souls return unto him who gave them ; to their Master and Lord, whose stewards and ser- vants they were. And they are to give him an account of their message. So the apostle saith of them, " They watch for your souls, as they that must give account," Heb. xiii. 17. They are to answer, as to their own fidelity, and the reception and success they have met with. They are to give an account of their own fidelity ; whether they " took heed to themselves and their doc- trine," studied the word of God carefully, delivered their mes- sage faithfully and plainly, and " declared the whole counsel of God;" whether they pursued their ministry with right ends and gave themselves wholly to it; whether they sought theirs, or them, to whom they ministered ; their substance or their souls ; and were careful to adorn their ministry and be examples to the flock. They are likewise to return an answer concerning the reception which they themselves met with : whether they were received as the messengers of God, and "es- teemed highly in love for their work's sake ;" or whether they were mjured, or despised, or the worst construction put upon their words and actions ; without any allowances being made for the difficulty of their work, or the common infirmities of human nature. They are also to give an answer concerning the recep- tion and success which their word and message met with; whether it was regularly and seriously attended, and, as far as they can judge, upon what principles; whether it hath been obeyed or slighted ; what souls have been converted, edified, and comforted by their labours ; and what continue foolish, disobe- dient, and enemies to good works. They are to give an account in what state they have left the churches over which they pre- sided; and what prospect there is with regard to the rising generation and the support of religion in the next age. It scarcely need to be hinted at, that our Master doth not want to be informed of these things. He knew what David would choose, before Gad returned his "answer. There are good reasons why an earthly master, though he seeth what his servant hath done, should in many cases expect and demand an account of it from 316 oatOS'S PRACTICAL WORKS. him, God is pleased to represent his treatment of us in this light, both in the private judgment which every man goeth through at death, and in the general judgment of the great day. And the design of this is, more powerfully to impress our minds with the solemnity and vast importance of the future accoimt. Thus are Christian ministers to return to their Master, and give him an account of their own behaviour and discharge of their duty ; and also of the reception and success of their message. Let us observe, III. It hccometh the members of Christian churches seriously to consider what answers their ministers icill have to return concern- ing them. It is the duty of all Christians to consider this, with respect to every minister on whose labours they attend. But it is more especially their duty to consider it, with regard to their own pastors, whom they have chosen to preside over their sacred hours in the house of God, and labour among them in the Lord Jesus ; or to those on whose ministrations they have thought it right to attend, without having personally chosen them into this relation. In either case they are to consider their ministers as being set over them by the providence of God, and sent unto them in his name. Each of you, brethren, is concerned in our ministry. We address, not to this or that particular person, any further than as our address is suited to his particular case ; but to all who attend upon our ministry, concerning " the common salvation," in which all are interested. It is therefore the wisdom and duty of all, to examine themselves, and consider what regard they have paid to the messengers of God ; whether they have treated them with candour, friendship, and love ; or with severity, distance, and unkindness. Christians are to con- sider, how they have received the message which their ministers have brought in the name of the Lord. For instance, whether they have attended u])on it ; made conscience of regularly fre- quenting the house of God, and broke through difficulties and silenced excuses, that they might show their reverence for God and his ordinances. Whether they have esteemed " a day in God's courts better than a thousand," or said, " What a weari- ness is it! And when will the sabbath be gone ?" They are to consider, whether they have heard the message with reverence and attention, and strove to keep their thoughts engaged ; or whether they have indulged a drowsy, indolent frame, and taken little or no. pains to " give the more earnest heed to the things which they have heard," Heb. ii. 1. Whether they have mixed faith with the word preached, and received the message as of divine authority, as far as it was agreeable to scripture. Whether, as the apostle expresseth it, they have " received it as the word of men, or, as it is in truth, the word of God," 1 Thess. ii. 13. DI8. XXXVI.] A minister's ACCOUNT OF HIS RECEPTION. 317 It is their wisdom to inquire, whether they have gone to the house of God to hrve their curiosity gratified, their minds en- tertained, and to pass away an hour or two, which they could not decently employ in any other way or place ; or whether they have gone with a sincere intention and desire to join devoutly in supplication and thanksgivings, to know what is the will of God, and to hear their duty enforced, and with a resolution that all, which the Lord God said to them, they would do, and be obedient. They are to consider, whether they have endeavoured to apply the word closely to their consciences, to examine their own state by it, and amend their lives according to it ; or whether they think they have done enough, when they have given a bodily attendance on divine worship. The chief inquiry which they are to make is, what effect the message of God hath had upon their souls ; whether they have been enlightened, sanctified, and edified by the gospel; whether they have obeyed it from the heart; or still go on in their trespasses, and reject the gracious offers which divine grace hath so frequently and affectionately made to them. Let every Christian think with himself, What answer will mi/ minister have to return to his Master concerning me ? What report doth he bring of me to the throne of grace now, in his devout addresses ? Is it a mournful or a joyful one ? If he removeth to the unseen world before me, what account will he have to give of me there ? Must he say that I have been his comfort, or his grief? That I have been an honour or a reproach to the church over which he presided ? Have I done what I ought, by a regular attendance on public worship ; by a respectful behaviour to him ; by religious discourse ; by family prayer and instruction, and active endeavours for the welfare of the church; have I done any thing by these methods to strength- en his hands, to encourage him in his work, to make his life comfortable and his labours pleasant and useful ? Or have I, on the other band, by my own misconduct, by doing that against which he warned me, and neglecting that to which he hath ex- horted and urged me, weakened his hands, grieved his heart, and increased those infirmities which are hurrying him to the silent grave? Thus it becometh the members of Christian churches seriously to inquire and consider, what answer their ministers will have to return to their Master concerning them; as they are messengers of the Lord of hosts sent on an import- ant errand ; as they are to return an answer to him, how they have delivered his message; and with what attention, regard, and obedience it hath been received. Having thus illustrated the particulars suggested by the text, I proceed to show how they are to be improved by us. 318 orton's practical works. APPLICATION. 1. This subject affords some useful instruction to Christian min- isters ; and I desire seriously to attend to it and carefully to re- ceive it. It should lead them to " magnify their office," as the messengers of God ; and to be thankful that they are honoured with a commission from him, and a commission of the greatest importance to makind. It should excite their warmest gratitude that they are employed under Christ, on the same errand which brought him into the world : that they are employed in the ser- vice of those souls for whom he shed his precious blood ; which showeth how valuable they are in the divine estimation, and how important the message of ministers is. They ought, therefore, with St. Paul, to "thank Christ Jesus the Lord, who hath put them into the ministry." Further, they may learn to deliver their message with all plainness, seriousness, and fidelity; teaching men to observe what Christ commandeth them, neither exceeding it nor coming short of it. They are to " preach the word ; to be instant in season and out of season ; to rebuke, exhort, and en- treat with all long-suffering ; to warn every man and teach every man ; that they may present them perfect in Christ," and give a joyful answer concerning them. Ministers should often consi- der what answer they will have to return to their Master; that it may make them diligent to know the state of their flocks; that it may direct them to suitable studies, addresses, and prayers, and may animate their message with that seriousness and fervour which becomes its vast importance. They know that it depends partly on their diligence, and partly on their people's care, and on both, under a divine blessing, whether their answer shall be comfortable or not. And they should encourage themselves with this thought, that though they cannot give a good account of some committed to their care, yet their account of themselves will be honourable, joyful, and happy, if they have faithfully discharged their duty; and that their "judgment is with the Lord," and their " work" and reward " with their God," Isa. xlix.4. I add, 2. Christian people may derive some useful instruction from these particulars. Learn then, my brethren, in the first place, to be thankful that messengers are sent to you on so kind and gra- cious an errand. Bless God, that when Christ, after his ascen- sion, was showering down gifts on his church, he gave " pastors and teachers" for the edification of it, Eph. iv. 11. A standing ministry in the church is a standing token of the goodness and tender mercv of God. Praise him that they are not sent, like the proj)het Gad to David, with no words but those of terror and vengeance. They bring you, in their Master's name, friendly warnings, kind invitations, earnest entreaties, to accept the grace of the gospel, and be happy for ever. " How beautiful are their feet, wiio bring such glad tidings ; who publish peace," and sal- DIS. XXXVI.] A minister's ACCOUNT OF HIS RECEPTION. 319 vation in the name of the most High ! Further, let it be your serious inquiry, what answer your ministers will have to return concerning you. Their message, though very kind, is very pe- remptory, and requires an immediate and determinate answer. Will you be holy and obedient, or not ? Will you choose the favour or the wrath of God ; heaven or hell ? Let each ask himself then, How have I behaved to the messengers of God ? What regard have I shown to their message ? What pains have I taken to hear itj to consider it; to preach it over again to my ow n heart ? After what hath been said above concerning this inquiry, I need not branch it into more particulars. If a prince or great man, much your superior, sent a servant to you with a message, would you not be careful so to receive the message and comply with it, and so to behave to the servant, that he might return with a favourable account of you to his master? In order to excite you thus to advise, consider, and inquire, let me observe, that this will assist you to judge of your true character, and the state of your souls. It is difficult to bring men to close inquiry and self-examination, and to fix their thoughts to a work which, however important and necessary, is to most persons very dis- agreeable. Perhaps placing the subject of inquiry in this new and uncommon light may dispose you very carefully to make it. Seriously thinking and considering what answer your ministers will have to return concerning you, may assist you to form a true and faithful judgment of your state towards God. Consider further, God will certainly call you to an account. Your minis- ters are not to answer for you ; nor is it by their sentence that you are to stand or fall, to be acquitted or condemned. "Every one of us must give an account of himself to God," Your min- isters may be mistaken in your character, as they are always disposed to judge most favourably of you. For instance, they may take civility to the servant for love to the Master, and a reverent behavioiu- in the house of God for real devotion. They cannot judge hearts. But God cannot be deceived, and he will " bring every work into judgment, with every secret thing, whether it be good or evil." Further, the inquiry, which I am recommending, will have a good influence upon your future be- haviour. It may tend to regulate your general conduct, as Christians. It may lead you to correct the errors of which you are conscious ; to improve in those graces in which you are de- fective ; " to be holy in all manner of conversation, and to adorn the doctrine of God our Saviour in all things." It may particularly regulate your conduct towards your ministers, which, allow me to say, will have an important influence and effect upon your whole lives. You will be concerned to remove and avoid every thing which is or may be a grief or discouragement to them; and to be "doers of the word, and not hearers only," disappointing them and " deceiving your own souls." You will 320 orton's practical works. be solicitous to exert yourselves to support religion and strength- en their hands, that they may have comfort in you ; that their thanksgivings on your account may be daily presented to the throne of grace ; and that you may be " their joy and crown of rejoicing in the day of the Lord Jesus." POSTSCRIPT. Let the candid reader indulge me, if, at the conclusion of this discourse, I add what was addressed, and particularly suited to, the congregation under my pastoral care, as it may be further ser- viceable to them whose best interest I am under many obliga- tions still to consult, and as I can no other way address to them. Allow me, my dear friends, to apply these reflections more particularly to you on my own account. Many of you re- member that train of providential events which brought me among you • by uniting two Christian congregations in one place and with one heart, which had been, for near a century, distinct ; God having removed, in one month, their respective pastors. These and some other events, at that time, were so remarkable and striking, that perhaps no minister ever Imd greater reason to conclude from such appearances, that he was sent of God to the place where he laboured. Serving you in vour best interests hath been the business, the pleasure, and joy of my life ; and I would not have exchanged the employment for any wealth, honour, or preferment. But I cannot expect to continue long among you. My growing infirmities daily remind me, tliat I must soon return to my Master, or have finished my services among you before my Hfe. Having now laboured among you about twenty-four years, I must be very thoughtless and stupid, or very impious, if I have not had many serious thoughts, what answer I shall return concerning you; and, allow me to say, it is your duty likewise seriously to consider it. What pains I have taken to serve you in all your interests, especially your best interests, amidst daily weakness and languor for many years past, my Master knoweth ; thougii I must at last, with deep penitence and humility, cast myself upon his infinite mercy. If you are not sensible of this, it is in vain, and might appear arrogant, for me to say any thing about it. I wish I had been able to have done much more for the interest of my Employer and the good of your souls. What effect hath been produced by my labours you are to inquire. Blessed be God, his house is not forsaken, nor his table deserted ; and we have encouraging prospect with regard to many of the rising generation. But you are to inquire, " advise and see," each" for himself. Have I increased in wisdom, grown mursuc your pleasures with vigour and spirit, and yet have no life in religion ! That you should readily walk lo every assembly but "the solemn assembly ;" and dance or sport till midnight or after it, and yet say of God's service, DIS. I.] THE DIFFERENCE BETWEEN YOUTH AND AGE. 329 " What a weariness it is ! And when will the sabbath be gone ?" That you should spend hour after hour at a card-table, and yet be tired in hearing or reading a sermon. Whereas, accord- ing to St. John's words, " because ye are strong, the word of God ought to abide in you, and ye ought to overcome the wicked one."*' Let God then, my young friends, have the prime of your days, the vigour of your strength, and the warmth of your affections. He claims and he deserves these ; and ,if you are not active in his service, as you are in your business and plea- sures, it is a sign that you want wisdom, and you are laying a foundation for sorrow and remorse. For the words of the text may be applied to an old sinner, "When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not." You will be bound in the fetters of iniquity, and carried into captivity. The powers of your souls will be enfeebled ; and you will have lost that degree of strength which you now have to break your bonds asunder. You may attempt it again and again, but in vain. Consider therefore now, that age will quickly come, and weaken your strength in the way, the strength both of body and mind, if sickness doth not do it before. Therefore Solomon exhorts, " Remember thy Creator in the days of thy youth, before the evil days come, and the years draw nigh, when thou shalt say, I have no pleasure in them."t But this leads me to consider, II. The view given us in the text of the weakness and infirmities of age. When men grow old, they " stretch forth their hands" for help; want others to guide and assist them; and they have, in general, an unwillingness to die. Instead of walking " where they would," as they did when they were young, they are con- fined to a narrow sphere ; move slowly and with difficulty, through the weakness of their sight, the shortness of their breath, or the decay of their strength. " Fear is in the way," and they are soon tired. " The keepers of the house," the hands and arms, " tremble ; and the strong men," the legs and thighs, " bow themselves." Their feet, that carried them many pleasant walks and visits, now move with difficulty and pain. Their hands, that used to work, grow so weak, that they can scarce dress or feed themselves ; and the back, that used to sup- port the building, bends and stoops under the burden of years. They are not able to help others or defend themselves. They are glad of a staff" to rest upon, or some friendly hand to sup- port^their tottering steps. Even " their strength is labour and sorrow." " The grasshopper is a burden, and appetite fails ;" * I John ii. 14. t Ecclcs. xii. 1. 330 orton's practical works. and, through various infirmities, " the clouds return after the rain." And yet it is often found that they are unwilhng to die. though they have not, Hke Peter, the prospect of a violent death before them. To be carried to the grave is to be carried " whither they would not;" and some of them, " through fear of death, are all their life-time subject to bondage." But this is so plain, that it needs no further illustration. The great thing- is, to attend to the proper improvement to be made of it, which will be in the following REFLECTIONS. 1. Let us adore the wisdom of God in this difference hetiveen the young and the aged. In the present state of the world this difference may be called natural, though the infirmities of age may rather be considered as unnatural, being the consequence of man's apostasy from God. Nevertheless, the wisdom of Providence is apparent in this difference. One is sometimes ready to wish that the aged, who have most wisdom and expe- rience, had most strength ; but while we have old heads to contrive and advise, and young hands to work, it comes much to the same. Besides, had the aged the strength of youth, they would be more ready to despise the young, than they now are. The young have opportunities of improving by the experience of the aged, of cultivating and showing compassion and bene- volence to them, and requiting the tender care they manifested to them in their helpless infancy. The sight of the aged and their various infirmities, tends to engage young people to make a prudent preparation for age, by diligence, frugality, a friendly obliging temper, and especially by a close application to serious religion. God hath, in this respect, distributed his gifts variously. As in the natural body, "the eye cannot say to the hand, nor the head to the feet, 1 have no need of you ;" so neither can the aged say to the young, nor the young to the aged, We have no need of you. Their infirmities are likewise a standing token of the evil of sin, and hint to themselves and all about them, what a " bitter thing" it is to revolt from God. They are also wisely appointed to wean their affections from the world. If God did not take them off from it by pains and weakness, they would scarce know when to leave it. But he lays them by from busi- ness and amusements, that they may have more time for reading, meditation, and prayer, and to set their souls in order for their speedy remove to eternity. From the infirmities of the aged, we 2. Learn the wisdom of making a prudent provision for old age. When our Lord commands us to " take no thought for the morrow," he means only to restrain anxiety, and inordinate, excessive care ; not a prudent forecast. It is the duty of young- persons to apply themselves to some business and calling; to be diligent in it ; to bo frugal and saving; that they may make DIS. I.] THE DIFFERENCE BETWEEN YOUTH AND AGE. 331 provision for a family; be raised above the temptations of poverty; enjoy the pleasures of beneficence, and have a com- fortable subsistence, if they should live to be old and infirm. An apocryphal writer saith, "If thou hast gathered nothing in thy youth, how canst thou find any thing in thine age ?" * It is therefore very criminal in them, especially in servants, to be wasteful and extravagant ; to purchase unnecessary things, be- cause they please their fancy and make them like their superiors ; and to spend all they get in dress and vanity. They seldom think what they shall do in sickness and old age. For want of that thought, they often prove heavy burdens to their friends, or to the public, which might have been prevented by frugality.f A state of dependence is a miserable state to any, especially to those who have lived in plenty ; and when men have brought themselves into straits by their extravagance, they must ex- pect to be often reminded of it, nor will they be assisted with cheerfulness. It is therefore the wisdom of young persons to be diligent, cautious, and frugal ; content with plain dress and accommodations, that they lay up in store for futurity. In this respect, as Solomon observes, " the prudent man foreseeth the evil, and hideth himself," that is, makes provision against it ; " but the simple pass on, without thought and consideration, and so are punished.''^ Are the infirmities of age so many ? then, 3. It is the duty of all to help and comfort the aged ; especiallij of their own descendants. Nothing can be meaner or viler than to use them ill ; to impose upon their blindness, deafness, and decay of memory, or to despise them on account of their infir- mities. It is, on the contrary, our duty to do what we can for their support, assistance, and comfort, and behave to them with reverence, and respect. Their very age entitles them to this; especially when their " hoary heads are crowns of glory, being found in the way of righteousness." Their former activity and usefulness should be remembered to their honour. This also is the command of God, " Thou shalt rise up before the hoary head, and honour the face of the old man. I am the Lord."§ St. Peter Hkewise exhorts, " Ye younger, submit yourselves to the elder." But the children and grand-children of aged persons are under peculiar and indispensable obligations to help and comfort them. They are commanded " to show (pity or) kind- ness at home and to requite their parents, for that is good and acceptable before God."|| This they are to do, by maintaining them, if necessary ; by consulting their ease and honour ; by *■ Ecclus. XXV. 3. t Tarn credibly informed, tliat a person, who had lately a large sum of money left ro him to distribute in charity, had application made to lum for a share ot it trom no less than thu'ty pei-sons who had rode in their own coache.. How pertinent is- the raution aivcn above in the present age ! X Prov. xxii. 5. « Lev. xix. 32. II 1 I mi. v. 4. 332 orton's practical works. lieurkeiiing to their advices ; and more especially maintaining a conversation becoming the gospel, that their hearts may rejoice, and that they may have the respect, gratitude, and pity of their descendants, to balance their griefs and lighten their infirmities.* From the consideration of these, we may infer, 4. It is the wisdom and interest of those, who are advancing in life, to secure what friends they can. Aged persons want help and assistance, and sometimes for years together. Their chil dren may be taken away by death, removed to a distance, or prove ungrateful and disobedient. Those whose duty it is to assist them may be incapable or unwilling to do it ; and it is often seen, that " there is a friend that sticketh closer than a brother." I would therefore recommend it to the aged to avoid every thing that would disgust and drive away their friends ; particularly a positive, supercilious, overbearing temper ; a fretful, uneasy, dis contented spirit ; always complaining of slights and neglects ; and thus making the lives of all about them uncomfortable. Be not continually finding fault with your youngers, for they are the persons who must help you ; few of your contemporaries can. And it must be a very extraordinary degree, either of pity or good nature, that will incline persons no way bound by relation, to help those who are always cross and perverse. If you drive away those that can help you, and would do it with pleasure if you were meek, obliging, and thankful, you may stretch out your hands in vain, and thank yourselves for it, if the world appears desirous to be rid of you. " A man that hath friends," or would have them, " must show himself friendly." 5. Let the aged labour to he patient, cheerful, and thanhful tinder their infirmities. Consider, my friends, that every age hath its burdens and infirmities, its services and its joys ; that no strange thing happens to you, nothing but what is common to men in the decline of life. What are you better than your fathers ? than blind Isaac, decrepit David, and aged Peter ; all the favourites of heaven ? Consider also, that tliere are many circumstances to lighten yovu' burdens, and reconcile your minds to your pains and infirmities. For instance, it is an honour to be old. Accordingly Eli was thus threatened, that " there should not be an old man in his house." How many thousands have you survived, who set out in life with you, and many of them seemed likely to have survived you ! " Length of days" is, I hope, a reward of your piety, and your grey head is your beauty and crown of glory. Remember the vigour, strength, and pleasure of your youth ; and when wearisome days and nights are appoint- ed to you, think how many easy and happy ones you have cn- * " JMy son, help thy fallicr in liis age, and j^rieve liini not as lon>; ;is lie livotli ; and if his understandinj,' tail, have ])atience with liini and despise him not, when thou art in thy full strength. For in the day of thine afllielion it shall be remembered." Ecehis. ill. 12, 13, &c. DIS. I.] THK DIFFERENCE BETWEEN YOUTH AND AGE. 31^3 joyed, how many years of health, comfort, and usefulness you have been blessed with. And having received so much oood at the hand of the Lord, undeserved and forfeited good, will you be impatient and unthankful if you receive some evil? You have perhaps the satisfaction to see your children and children's children, which, as Solomon observes, are " the crown of old men,"* and to be witnesses of their wisdom, piety, and useful- ness. You have likewise this advantage, that the most danger- ous appetites and passions of the human frame are weakened by age, and the fuel of vice almost destroyed. " It is" (as a heathen expresseth it) " a singular privilege of old age, that it delivers men from that which was most pernicious to youth."f It is well that all your comforts have not left you together ; and it will be your wisdom fairly to estimate your comforts and your crosses. Let not your infirmities make you forget, or be unthankful for, any degrees of health and ease that are continued to you, any help and kindness you receive from your relations and friends. Remember particularly, if you are sincere Christians, that " your salvation is nearer than when you believed ;" and, if you have been active and zealous in Christ's service, your reflections are comfortable, and your hopes of glory lively. And this, surely, is sufficient to balance all your sorrows. I conclude this head' in the words of a heathen philosopher ; " A quiet honest old age is to be preferred to any other age ; and he that complains of it is unworthy to possess it." 6. Let the aged endeavour to he as useful as they can, even to the last. This is indeed the duty of every man, in every period of his life : but I would now particularly urge it upon the aoed, for these two reasons : they have some pecuhar advantao-es'^for doing good, and yet are prone to make their infirmities *an ex- cuse for sloth and to say, their work is done, before their capacity and strength are quite gone. I exhort you to gird yourselves and walk as well as you can ; giving as' little trouble to those about you as possible. This will be much for your own health and age, and for the comfort of your relatives and friends. It is the duty of those who are advancing in life, to resist the en- croachments of age ; and the nearer approach it makes, the more dihgence they should use in repelling it. They should (as one expresseth it) " guard against it as a distemper ;" consulting their health, using moderate exercise, and such diet, both for kind and quantity, as may refresh nature without loading it. They should also diligently employ the faculties of the mind, and es- pecially labour to keep the memory clear and sound by habitual exercise. For by remissness and sloth, the powers both of body * Prov. xvii. 6. t " Age smooths our path in prudence, sweeps aside The snares keen appetite and passion spread 'I'o c:itch stray fools : and woe to that grey head, Whose folly would undo what age hath done!" — Younc, 334 obton's practical works. and mind decay. As your consciences will charge you with much mispent time, endeavour to make the best improvement of what remaineth. Still attend regularly on the house and worship of" God ; for no one is too old to learn, or too good not to need to be quickened. It is an instance of the wisdom of providence, that while old people often lose their sight and hearing, and are incapable of walking about, they have still the power of speech : a plain intimation, that God intends you should use it wisely, and for his glory. If you have a good treasure in your hearts, and are rich in Christian experience, communicate it freely for the benefit of others. " Days should speak, and the multitude of years teach wisdom."* Let your " lips feed many," and be frequently dropping a word of exhortation to those who are young ; not with the air and tone of a sour dictator, but with the tenderness of a parent, and the freedom of a friend. While you " open your mouths with wisdom," let " the law of kindness be upon your tongues. "f Exhort them to remember their Creator, to trust in the Saviour's mighty name, to keep near God in secret devotion and public ordinances, and to cherish brotherly love. It is said of St. John, that when, through age and weak- ness, he was forced to be carried to the Christian assembly, and had only strength to utter a few words, he would often say, " Little children, love one another." Solomon exhorteth to such a con- duct as this, when he saith, " In the morning of life sow thy seed, and in the evening withhold not thy hand ; for thou know- est not which shall prosper, this or that ; or whether they both shall be alike good.";}: Endeavour to be useful likewise by praying for the world and the church : especially for the rising generation. Lay up a stock of prayers for posterity, when your walking and working days are over. Let your patience, contentment, and cheerfulness, show to all about you, that you have not learned the religion of Jesus, nor made so long a profession of it in vain. Thus will your " last works" be, on some accounts, "better than your first ;" and Christ, when he cometh, shall find you so doing. This was the use which St. Peter made of our Lord's prophecy in the text; " I think it meet, as long as I am in this tabernacle, to stir you up, by putting you in remembrance ; know- ing that shortly I must put off this my tabernacle, even as our Lord * Job. xxxii. 7. -" Thoiigli old, lie still retained His manly sense, and energy of mind, Virtuous and wise he was, but not severe ; lie still remembered that he once was young ; His easy presence checked no decent joy. Him f ven the dissolute admired ; for he A graceful freedom when he pleased put on, And laughing could instruct." Armstrong on IFealtli, b. iv. 1. 224, &c. t Eccles. xi. 6. DIS. I.] THE DIFFERENCE BETWEEN YOUTH AND AGE. 335 Jesus Christ hath showed me."* Think me not assuming, fathers, in these exhortations; for thus saith Paul to Titus " Speak thou the things which become sound doctrine; that the aged be sober, grave, temperate, sound in faith, in charity, and in patience ; that they behave as becometh hoHness, and be teachers of good things. "f 7, Let the aged endeavour to reconcile their hearts to the aj)- proach of death, Peter, though old, though he had seen Christ's transfiguration, and could appeal to him for the sincerity of his love, yet was dismayed at the approach of a violent death, Hezekiah, though he could appeal to God, that he had walked before him in truth and with an upright heart, "■ wept sore," when the prophet told him he should die and not live. The fear of death is a natural passion, and if it were not an evil, it would never have been made the object of a threatening. Even most of the aged and infirm would live a little longer. But it is de- sirable for your own comfort and the honour of religion, that you should be wilhng to die on the best principles, not so much to get rid of your pains and infirmities, as to see your Lord, and obtain the salvation of your souls. In order to this, quit all earthly cares, as much as possible, and do not grasp the world, as too many do, with a dying hand, as if it were their God and their all. Endeavour to wean your affections from all things here below; to have your conversation in heaven; and to meditate more closely on the glory to be revealed. Think how httle was to be done for God, and how httle of him to be enjoyed, even in your best days. Endeavour, by a life of faith, meekness, patience, and heavenly-mindedness, to contract a greater suit- ableness to, and meetness for, the heavenly life, on which you hope, through grace, you are just entering ; that " as the out- ward man decays, the inward man may be renewed day by day ;" that when you stand at the entrance of the valley of the shadow of death, you may fear no evil, but may say, with a pious minis- ter in those circumstances, " Come, Lord Jesus, come quickly j I am ready." I can only add, 8. Let aged Christians rejoice in the views of the heavenly world : for there shall be none of the infirmities of age, nor any other infirmity or imperfection. When you " groan" in these earthly tabernacles, " being burdened," direct your thoughts to the time, and it is near, when you shall " be clothed upon with an heavenly house, and mortahty shall be swallowed up of life." Look, further, to the rising day, when "the creature shall be entirely delivered from the bondage of corruption, into the glori- ous liberty of the children of God." Then, " what is sown in weakness shall be raised in power;" needing no recruits of food nor sleep, and subject to no pain, disease, nor weariness. The * 2 Pet. i. 13, 14. t Titus ii. 1-3. 336 orton's practical works. eyes, which have seen the Lord Jesus in his glory, shall weep and be dim no more. The head, which he hath graciously adorned with a crown of righteousness, shall ache no more. The hands, which have laid hold on eternal life, shall tremble no more : but the holy soul will possess everlasting youth, strength, and vigour ; and all will be employed in the praises and services of God and the Lamb. I conclude with expressing my earnest wishes and prayers for you, my aged brethren, that your burdens may be light and easy, your tempers patient, calm, and' cheerful, your lives honourable and useful to the last ; that at length your end may be peace, and you may have an abundant entrance into that world, where " there shall be no more death, neither sorrow, nor crying ; neither shall there be any more pain ; for the former things are all passed away." DISCOURSE IL BARZILLAl's REFUSAL OF DAVId's INVITATION TO JERUSALEM considered. 2 Samuel xix. 34. And Barzillai said unto the king, How long have I to live, that I should go up with the king unto Jerusalem ? These words are part of Barzillai's modest and serious reply to a very kind and generous offer, which king David made him. This venerable old gentleman had, with remarkable loyalty and benevolence, furnished David and his attendants with provision and other accommodations, when he fled from his capital city, on occasion of the rebelhon of his son Absalom.* When the rebellion was quelled, and David was returning home, Barzillai came to congratulate him on the occasion, and attend him on part of the way. The king invited him to come and spend the remainder of his days at Jerusalem, and eat at his table, and promised to repay to him and his family the kindness which he had received from him in the day of his distress. A charming proposal, had Barzillai loved the world and been fond of its honours. But this venerable and worthy man declines it. He makes a very handsome reply, of which our text is the beginning; " How long have I to live, that I should go up with the king unto Jerusalem ? I am this day fourscore years old." It is past the time of life for me to be intent upon such things. I must not think of changing my habitation, when I must soon change worlds. I choose rather to live retired from the cares and plea- sures of this world, that I may better reflect upon, and prepare for, the solemn time, when I must remove from it, which time is near at hand. * Cliap. xviii. 21 — 2."). ^ DIS. II.] BARZILLAl's REFUSAL OF DAVId's INVITATION. 337 The text naturally suggests these two remarks, which I shall endeavour to illustrate and improve, with a particular view to the instruction of the aged. I. A serious consideration of approaching death is peculiarly- proper for aged persons. II. The prospect of a speedy removal out of this world should wean their affections from it. I. A serious consideration of approaching death is peculiarly proper for aged persons. Barzillai, in his reply to David, seems to have the near ap- proach of death chiefly in his view. So he adds, v. 37, " Let thy servant, I pray thee, turn back again, that I may die in mine own city, and be buried by the grave of my father and my mother." And surely such a view was exceedingly proper and becoming for a person of his age, though he seemed possessed of much strength and vigour. To illustrate this remark, let me observe in general, that it is fit, and will be very beneficial, for us all to consider our latter end. It is to be wished that all men were so wise as to dwell upon the contemplation of death, and make the solemn scenes and awful consequences of it familiar to their minds ; and that for this evident reason, that it is abso- lutely certain and unavoidable. Barzillai knew, and all men know, that a royal palace, however strong and well guarded, cannot keep out the king of terrors ; that no titles, honours, pleasures, or emoluments, no wisdom nor piety, can screen from its fatal stroke. Innumerable are the diseases and accidents to which our bodies are liable ; and any one of them may cut asunder the thread of life, when it seems likely to be spun out for many years. How common soever these thoughts may be, and the facts which lead to them, nothing can be of greater importance than seriously to consider them: since after death there is the judgment, when every man must receive his doom according to the things done in the body. But some circum- stances make it peculiarly proper that the aged should make these thoughts familiar and habitual to them. For instance, 1. The speedy period of their lives is more certain than that of others. There is a probability that they who are in the prime or morning of their days may continue many years ; but there is no probability that the aged should. Tliey who are arrived to seventy years, which is called the age of man, know that they must shortly put off the body ; and they who, like Barzillai, are got ten years beyond it, are sure of a very speedy dismission. Their lease is just expired ; it is time, high time, for them daily to expect an ejectment, and to consider what an abode and state they shall be removed to, when turned out of these houses of clay, whose foundation is in the dust. This leads nie to add, 2. The infirmities which are peculiar to, or most frequent in VOL. I. z 338 orton's practical woRks. old age, make the consideration of death highly proper. "The days of our years," saith Moses, " are threescore years and ten ; and if by reason of strength they are fourscore years, yet is their strength labour and sorrow, for it is soon cut off and we flee away."* A vigorous hearty old man is a very un- common sight. The old are subject to many and various pains and infirmities; and each of these is a warning, and tells them, they are not to stay long here. The chinks which time hath made in tlieir earthly tabernacle remind them that its downfall is near ; that the next storm, the next disease, may overthrow^ it; or if it escapes a violent attack, it will soon fall of itself. Then, as Solomon beautifully expresseth it, " the clouds return after the rain,"*!- one infirmity succeeds another, and their in- tervals of ease and comfort are short. Then " the keepers of the house tremble, and the strong men bow themselves;" the arms that defended the body tremble, the thighs and legs that supported it totter and bend under the weight. " Those that look out at the windows are darkened;" the eyes fail, and give the man notice that they must soon be sealed up in darkness. Now these sensible decays of nature daily warn them to be serious and thoughtful about their journey to their long home. 3. The remembrance of the many relations, friends, and ac- quaintance whom they have survived, should excite this dispo- sition in them. When aged persons visit the places where they have spent their youth, and think of those who set out in life with them, they will find very few of them left. How common is it to hear them saying, that they have buried all their old. friends and acquaintance and survived, not only their brothers, sisters, and yoke-fellows, but even some of their children, and perhaps grand-children too. They will tell you of whole families that are sunk and gone in their remembrance; and that the street or town where they live, hath changed almost every inhabitant. Those few of their own standing which remain, are dropping off apace. Surely such common reflections as these should lead them to think of their own removal.;}: Your fathers, your acquaintance and neigh- bours, where are they ? They are gone into eternity, and their places here know them no more. It is proper and natural for you daily to think of following them, and making room for another generation. When you mention or think of the changes ' Psalm xc. 10. t Eccles. xii. 3, &c. t When in this vale of years I backward look, And miss such numbers, numbers too of such Firmer in health, and greener in tlieir age, And stricter on tlieir guard, and fitter far Toplay life's subtle game, I scarce believe still survive : and am I fond of life, Who scarce can think it possible I live ? I scarce can meet a monument, but holds My younger : every date cries, " Come away." Youno. DiS. II.] BARZILLAl's REFUSAL OF DAVId's INVITATION, 339 made in your family and neighbourhood, think of your own hastening- change, and put Barzillai's question to your own con- sciences, " How long have I to live?" How suitable is that petition of Moses for us all, and for the aged especially, after he had been contemplating the shortness of life and the weakness of old age, " So teach us to number our days, that we may apply our hearts to wisdom."* This naturally leads our thoughts to the second remark in our text : II. The prospect of a speedy removal out of this world, should wean our affections from it. " How long have I to live," saith the pious gentleman in the text, " that I should go up with the king unto Jerusalem ;" that I should enter on a new scene, immerse myself in the cares, and indulge myself in the pleasures of life ? I must so quickly depart, that it will be my wisdom to keep myself from being entangled in these things and ensnared by them. May this be the wisdom of all the aged ! "All that is in ,ae world," saith the apostle, " is the lust of the flesh, the lus of the eye, and the pride of Hfe ; " the pleasures, honours, and riches of this world. The prospect of death led Barzillai to decline each of these when offered to him; as appears by the following verses. To illustrate this remark, I would observe, that the prospect of death should make aged persons dead to the honours and pleasures of this world, and it should be their desire and endeavour, as far as they lawfully can, to get free from its cares. 1. The prospect of death should make the aged dead to the honours and pleasures of this world. " I am this day," saith Barzillai, " eighty years old. Can thy servant taste what I eat or what I drink?" What will all the dainties of the court be to me, now my appetite and relish for them is gone ? " Can t hear any more the voice of singing men and singing women?" Music hath lost its charms to me, and the most sprightly airs and melodious harmony will only grate in my ears, now the daughters of music are brought low, now my ear is dull, and my voice broken and trembling. What he here suggests, namely, that his relish for pleasure was gone, is generally the case of the aged, and therefore an evidence that they should not be fond of it. It is plainly the will of God, that at this time of life such amusements and diversions should be cheerfully resigned; yea, setting aside all religious considerations, common prudence warns them, as one expresseth it, " to tie up the wheel, as they are going down the hill of life." It is good to make a virtue of necessity, and be dead to the delights of sense, when they are in a great measure dead to you. To indulge your appetites and desires in such a manner as would be natural and innocent in younger persons, is generally putting a force upon nature, coun- ' Psalm xc. 12. z 2 IMO orton's practical works. teracting the designs of Providence, and exposing yourselves to general contempt.* To see aged persons scrambling for the honours and preferments of this world, which they can enjoy but a little while, and the weight of which they are unable to bear with credit and comfort, must appear to all but themselves very absurd and shocking. Their relaxations and amusements should be all grave and manly. The honours and pleasures of this world should be left to the rising age. They may lawfully pursue and enjoy those that are innocent, provided it be with moderation, and a mind intent upon better things. Barzillai thought it improper for him to go to David's court ; but, saith he to the king, " Let thy servant Chimham, my son, go over with my lord the king, and do to him what shall seem good unto thee," V. 37, from whence Mr. Henry well observes, "They who are old should not grudge young people those delights, which they themselves are past the enjoyment of, nor' confine them to their retirements. Every thing is beautiful in its season." The aged should be dead to the honours and pleasures of this world, because if they are true Christians, they enjoy nobler pleasures, and have better honours in possession, and especially in prospect. You have pleasures infinitely nobler, arising from the contem- plation of divine things ; hving by faith in Christ, and feeling the constraining influence of his love ; from the testimony of your consciences, the witness and consolation of the Spirit ; from conversing with God by meditation and prayer; and from good hope through grace. Earthly honours and pleasures are prone to enervate minds in their full vigour ; much more those which are already weakened by age. You have the honour of being the children of God, the brethren of Christ, and joint heirs with him of the heavenly inheritance. Your minds there- fore should be fixed upon divine and heavenly objects, and daily aiming to contract a greater relish and meetness for the pleasures of angels and glorified saints. Indeed the aged do not often fall into the error which I am cautioning you against, but as it is plainly suggested by Barzillai to be absurd and monstrous, and evidently appears to be so when it is observed, it was ))ro- per to be mentioned. I proceed to what concerns them more : namely, 2. The prospect of death should lead them to get free from the cares of the world, as far as they lawfully can. Barzillai would not go to Jerusalem because it would engage him in many unnecessary cares, in leaving the place where he was settled, and entering on a new sphere of action ; and it is much to be wished that the aged would follow his example. I would * Though grey our heads, our thoughts and aims are green : Like damag'd clocks, whose hand and bell dissent. Folly sings six, while nature points at twelve. YoUNO. DIS. II.] BARZILLAl's REFUSAL OF DAVId's INVITATION. 341 be far from encouraging even them in idleness. It is their duty to labour while they have ability, if their labours are necessary to provide for themselves or their families, and not to make themselves unnecessarily burdensome to their relations and friends. What I would caution them against, is being im- mersed in the cares of the world when it is unnecessary ; when, though they may not, like Barzillai, be " very great" men, (v. 37), they have a competency to maintain them comfortably while they live; when they have children to take the burden off their hands, who would be glad to enter into their labours.* If, upon serious inquiry as in the sight of God, they judge it to be most for his honour and their own health and comfort that they should pursue their trade or business, it is their duty to bring it into as little compass as may be, to discharge them- selves of those parts of it which will be attended with anxious and perplexing cares. Thus, " when Samuel was old, he made his sons judges over Israel."t The reasonableness of such a conduct in the aged appears from the thought suggested in the text, that they have but a short time to live. Let the following particulars, as founded on this thought, be carefully considered by them. Their capacity for business is generally weakened ; they have more important concerns to mind ; the more cares and business they have to attend to, the more their dying work will be disturbed, and the less fit will they be for heaven. Give me a patient hearing, fathers, while I illustrate these important particulars. (1.) Their capacity for business is generally weakened. This is Barzillai's reasoning in the verse after the text; " Can I discern between good and evil ?" see what is proper to be done in various circumstances and difficulties which may occur? "Wherefore should thy servant be yet a burden unto my lord the king?" I am not fit for the active offices of a court; I can do the king little service, therefore I will not bur- den him and stand in the way of others. I shall need to be waited upon myself It is time for me to live retired now my strength and faculties are impaired. This is usually the case of the aged. Their limbs, once strong and active, tremble and flag. Their memory is decayed, so that they cannot contrive and execute schemes as formerly. They often manage their business awkwardly and unsuccessfully; are easily imposed • Not that I would advise the aged to give up their whole substance to their chil- dren, and become dependent upon them. I esteem the advice of an ancient Jewish writer to be very prudent and salutary : " Give not thy son and wife, thy brother and friend, power over thee whilst thou livest, and give not thy goods to another, lest it rejjent thee, and thou entreat for the same again. For better is it thy children should seek to thee, than that thou shouldest stand to their courtesy," Ecclus. xxxiii. 19 — 21. \ et, what upon an impartial judgment the aged can spare, should be given to their children for their assistance and encouragement. t 1 Sam. viii. 1. 342 obton's practical works. upon, and their associates would conduct it better without them. They have seldom firmness enough to bear tlie disap- pointments and vexations which attend business. Little losses sink and perplex them ; especially as they have no prospect of living to see them retrieved. These are plain intimations of Providence that they should lessen their earthly cares. And, indeed, the aged ought, like Barzillai, to be the first to perceive themselves on the decline, and to retire before the world is tired of them. Again, (2.) If their capacities continue ever so good, they have more important concerns to mind, and but a little time for them. The one thing needful, the great business relating to their souls and eternity, is sufiicient to engage all the time which they can spare from that needful rest which old age requires. Your em- ployment should be to examine your state, improve your graces, gird up your loins, trim your lamps, and brighten your evi- dences, for your Lord is at hand. Religion should have the chief place in your affections, desires, and pursuits ; and every interval of health and ease should be improved in getting more ready for heaven. " See then," as St. Paul exhorts, " that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil." Again, (3.) The more cares you have upon your hands the more will your dying thoughts be disturbed, and your last work be inter- rupted. So important are dying moments, and so awful the consequences of a departure out of this world, that it is ex- tremely desirable to have nothing then to do but to die. To have perplexed affairs to settle, long accounts to adjust, a will to make, how grievous must this be to a serious person on the brink of eternity ! Yet if these are not done, many and deplorable dissensions may be entailed upon a family. On these accounts, " whatever your hand findeth to do, do it with all your might." Methinks every funeral you see or hear of, every pain and infirmity you feel, saith to you, as Isaiah to Hezekiah, " Set thy house in order, for thou shalt die and not live."* Labour, then, by forethought and immediate despatch, to do so ; that, in these solemn moments, there may be nothing of this kind to perplex and discompose the thoughts; nothing to engage them but what is of a religious and heavenly nature, that all may be calm within, and your soul at full leisure to renew the exercises of repentance, faith, love, and praise ; and to receive communications of peace, hope, and joy, from the Holy Spirit. Once more, consider, (4.) By various worldly cares the soul will be less disposed and qualified for the heavenly world. The immoderate love of the world is utterly inconsistent with the love of the Father; * Isa, xxxviii. 1. DIS. 11.] BARZILLAl's REFUSAL OF DAVId's INVITATION. 343 and such a love of it as may be regular and allowable in the prime or middle of life, may be immoderate and unjustifiable in old age. For it is both unnecessary, and takes up that time and thought which should be better employed. It should be your concern, fathers, to contract stronger habits of spirituality and heavenly-mindedness, by conversing more with the unseen world. I do not say you should hve like recluses, and shut yourselves up from all commerce with the world; but lessen your business and cares as much as you prudently can, that your souls may be better disposed for spiritual employments and entertainments, and that heaven may be more welcome to you. The more worldly concerns you have to manage and set- tle, the more will your hearts be set on these things. You will be more unwilling to leave the world, and will enter into heaven with less transport and thankfulness, than if you had acted the wise part which Barzillai did.* Having thus illustrated the particulars suggested in the text, I shall conclude the discourse with a serious address to those in younger life and to the aged. APPLICATION. 1. Let me address myself to those who are in the morning or middle of life. The considerations and cautions which I have been urging are applicable to you, though not equally with your fathers. You are to pursue the business of life, you may enjoy its pleasures, but each under proper restrictions and limitations, because you may have but a little time to live. You ought to pursue the business of life; diligently to em- ploy yourselves in some honest calling. This is a duty you owe to (jrod, to yourselves, to your families and the public. Follow your business as closely as you will, if it doth not thrust out religion, entrench upon the duties of your closet, drive out, or break in upon, family worship and order, or detain you from the house of God ; if it doth not ruffle your temper, injure your health, or destroy domestic peace and happmess. In any of these cases it is sinful. It is highly commendable in you to make provision for futurity, to increase your substance, and * " Prima vitre is reason to sus- pect they have been good for very little all their days. For true grace is growing : therefore the path of the just is compared to " the shining light, which shineth more and more to the perfect day ;" and a religious principle, or a work of regeneration, is compared by our Lord to " a well of water springing up unto everlasting life." Again, fruitfulness may be expected from aged Christians, through the natural force of liabit and custom. Having been so long in Christ's school, we reasonably expect that they should have made a great progress in knowledge and religious skill ; that they will be expert in the exercises of de- DIS. III.] THE FRUITFULNESS OF AGED CHRISTIANS. 349 votion ; have a greater command of their passions and tongues, than younger persons ; and not be, hke them, tossed about with every wind of doctrine, or the sport of vanity and tempta- tion. Having been trained up from their childhood in the way in which they should go, " when they are old they will not de- part from it." They have had more acquaintance with, and longer experience of, the goodness of God, the suitableness and preciousness of Christ, the evil of sin, the emptiness of the world, and the pleasures of rehgion ; and therefore their hearts will be more strongly influenced to judge and act accordingly. Further, they have, on some accounts, more advantages and fewer temptations than others. They generally have, or might have, less to do with the world than others ; less commerce and converse with it, and fewer cares and anxieties about it. They have, by length of time, been undeceived in their expectations from it. Considering the short space before them, they have fewer temptations to oppression, injustice, fraud, envy, and discontent. Their bodily decays are a good preservative from the dangers which others are in, from fleshly lusts and sensible gratifications. They have less trouble from the appetites and desires of the body, more time to converse with God^ with the bible, and their own hearts, than the young and the busy; and therefore they ought to be more steady and abundant in the service of God. To this we are to add, that they may expect peculiar assistances from the Spirit of God, in proportion to their many prayers and im- provements. " To him that hath shall be given." As it may be presumed that they have highly valued, earnestly sought, and carefully cherished, the influences of the Spirit of grace, they may expect a more abundant communication of them, and that the effects thereof will appear in their continual fruitfulness. There is ample provision made in the covenant of grace, that God will carry on the divine life in them, by a supply of the Spirit of Jesus confirm them to the end; that "the righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger."* Thus we have seen, that it is the duty of aged Christians to be fruitful in knowledge and holiness, in patience, in heavenly-mindedness, and a zeal for the support of religion. We have also seen, whence it may reasonably be ex- pected that they should be so ; even from the nature of religion, as a living principle in the soul ; from their being habituated to the exercises of it ; from some peculiar advantages attending their circumstances; and, above all, from the influences of the Spirit. I observe, II. The text may he considered as expressing the jjrivilege and happiness of the righteous : As a gracious promise made to them, that they " shall flourish * Job xvii. 9. 350 orton's practical works. in the courts of God, and be fruitful in old age;" that time, which impairs their strength and every thing else in the natural world, shall improve their graces, meliorate or refine their fruit. And this they are to expect from divine influences attending the means of grace. God will not forsake them, nor take away his Holy Spirit from thera : he will perform the good work begun in them, till the day of Christ. His powerful grace shall be exerted to preserve them green and flourishing to the end. The faith- fulness of God is engaged to do this. Therefore the Psalmist adds, in the verse following the text, "To show that the Lord is upright," or faithful to his promises. He then subjoins his own testimony to 'the truth of this ; " He is my rock ;" I have found him kind, powerful, and faithful in supporting the religious life in the soul, under all my difficulties and trials ; and you will also find that " there is no unrighteousness in him." But it may be asked, Is this always the case? Do we not hear aged Chrstians, who appear to have been eminently holy and useful, sometimes lamenting and complaining of their leanness and unfruitfulness ? And do we not see other aged persons, though they make no such complaints, evidently showing to all who know them, that they are almost fruitless and worthless ? What shall we say to these things? " Is there unrighteousness with God? God forbid !" As to the first sort, who complain of their leanness, I would ob- serve, that they sometimes mistake their own case and state. They find their affection to God and the Redeemer not so warm and lively as formerly ; that there is more languor and distrac- tion in their devotions ; that they cannot so easily fix and com- mand their thoughts, and are less affected wath divine things than in time past. But all this may be owing to the decays of nature ; their faculties may be weakened ; their memories im- paired : and it is well known that aged persons are less affected with objects of joy and sorrow than others. Their minds are less impressible than formerly. This is the natural consequence of age; and many middle aged, yea young persons, of a relaxed habit, weak nerves, and languid spirits, experience the same. But consider, my comj)anions in this tribidation, that, though the fervour of the affections may be lessened, the judgment may be more settled, the will more determined for God and religion than heretofore, and we may with firmer purpose of heart cleave to him. Sin may be more mortified than ever it has been, and the soul gradually advancing towards maturity in grace and fit- ness for heaven. We may have a more calm and yet resolute zeal for Christ and his interest than ever. These are to be con- sidered as marks of fruitfulness and evidences for glory, and when these are experienced, the decrease of spiritual warmth and affection should not discourage us. Aged Christians may also be led to these complaints, by mistaking what their present duty is. You are sometimes readv to blame and condemn yourselves DIS. III.] THE PRiritFULNESS OF AGED CHRISTIANS. 351 because you do so little to serve your God and your generation. But proljably you are incapable of active services. Submission and patience seem to be the peculiar duties of your age and cir- cumstances. Allow me to quote, in this connexion, that beau- tiful representation which Milton makes to this case, when he is lamentiiig his own blindness. God doth not need Either man's works, or his own gifts. Who best Bear his mild yoke, they serve him best. His state Is kingly. Thousands, at his bidding, speed And post o'er land and ocean without rest. They also serve, who only stand and wait.* But with regard to some aged persons, their unfruitfulness is their own fault. God doth his part, but they will not do theirs. They are too much engaged in, and devoted to, the world ; wrapt up in their own secular interest, and will do nothing or little, for the good of their fellow-creatures. They have con- tracted a habit of complaining : are fretful and peevish to all connected with them, and will neither speak nor look cheerfully; whereas " the joy of the Lord is the strength" of the soul. They neglect to mortify the sins that easily beset them, and grow for- mal in religious duties. They take no pains to exercise their faculties, and therefore these decay; just as some lose their limbs for want of motion and exercise. On these accounts, instead of being fruitful in old age, they are like shrubs, or " the heath in the desert." But nothing contributes so much to their unfruit- fulness, as their becoming indifferent to religious ordinances ; thinking themselves too wise and too good to need any further improvement ; or, if they attend them, taking no pains to im- press the truths and motives of the gospel on their hearts, and to engage their souls in the exercises of prayer and praise. There is one error into which aged Christians are apt to fall, and which is of most pernicious influence ; but I choose to express it in the words of the pious Dr. Owen ; " They are ready to think and say, that the preaching and religious exercises, which they had in former days, were far to be preferred above what they now enjoy : and they despise the ministers of the present age in comparison with their fathers. But the change is in them- selves. They have lost their spiritual appetite. Being grown full of themselves and conceited of their own abilities, they have not that taste and relish for the word which they had formerly : and this is both the cause, and the evidence, of the decay of all their other graces." f So that the fault is their own. They are not straitened in God, but in themselves. But with regard to many aged Christians, it must, in justice, be said, that their at- tendance upon ordinances is most regular, early, and serious, and * Milton's Sonnets, No. 20. t Owen's INIeditation on the Glory of Christ, p. GO. 352 orton's practical works. their respect to their ministers very honourable and encourag- ing : and it is much to be wished, that all the younger would imitate their example. Having thus considered the text as ex- pressmg both the duty and the privilege of aged saints, I pro- ceed to make some improvement of the subject. APPLICATION. 1 . Let aged Christians labour after greater fruitfulness. If you are not sensible, fathers, that there is room for further im- provement in grace, you have not yet learned the first instruc- tion in Christ's religion ; to be poor in spirit, humble and lowly in heart. If you are not sensible, that you are in danger of decays and spiritual declensions ; that they will prove injurious, and may be destructive to your souls, you are but " children in un- derstanding ;" yea, " know nothing as ye ought to know." But I hope and believe you are sensible of these things. Let me entreat you therefore to make it your great ambition to be fruitful, growing Christians : and in this let all your cares and thoughts centre. To that end, be often examining what fruit you produce, what ground you gain in the Christian race, and how the work of grace goeth on in your souls. Keep near to God by prayer, and watch in holy duties against that drowsiness and languor to which your infirmities expose you. Stir up yourselves to take hold on God ; as " from him all your fruit is found." * If you cannot ad- dress his throne with as much affection as formerly, do it at least with as much seriousness. Let your delight be in the law of the Lord, and meditate in it day and night. " Then you will belike a tree planted by the rivers of water, which bringeth forth his fruit in his season ; and whose leaf shall not wither." f Think of the dying words of the aged and learned Salmasius ; " Oh ! I have lost a world of time : had I but one year longer, I would spend it in reading and meditation upon David's psalms and Paul's epistles." Remember also, that the promise in the text is made to those who " are planted in the house of the Lord." Continue your love to God's house and worship, and forsake not the good way, in which you have found so much edification and comfort. Live by faith in the all-sufficient Saviour, and abide in him to whom you are united, as the branches in the vine, and then you will bring forth much fruit. How dreadful will it be, if, after the kindness you have received from God, you give him reason to say of you, as he did of the Jews, "Thou hast been weary of me, O Israel." % To excite you to this holy am- bition to be fruitfid, growing Christians, consider that your own peace and comfort de))end upon it. To find grace thriving while nature is decaying, will support you under your infirmities, and open a fountain of pleasure, when all other sources of it are • IIos. xiv. 8. t Psalm i. 3. % Isa. xliii. 'i2. DI8, III.] THE FRUITFULNESS OF AGED CHRISTIANS. 353 dried up. It will remove your doubts, enliven your hopes, and brighten your prospects of glory. After the apostle Paul had described his persecutions and sufferings, he adds, *' Nevertheless we faint not;" and the reason follows, "Though our outward man perisheth, yet the inward man is renewed," or gains fresh strength, " day by day."* If they who had an appearance of religion, and some zeal for it in their younger days, become cold, selfish, and indifferent, what comfort can they have ? Nay indeed, as I hinted above, it seems a proof of a heart naturally barren and destitute of saving grace. Consider again, that your con- tinual fruitfulness will be for the honour of God and your pro- fession. It will show, as the Psalmist observes, that " he is your rock, and that there is no unrighteousness in him." " Herein is my Father glorified," saith Christ, " that ye bring forth much fruit." It reflects an honour upon his word and ordinances, and the influences of his Spirit, that they make the aged, with all their natural decays, spiritually strong and healthy, and vigo- rous in every grace. And finally, it will be an example and an encouragement to others. It may lead the young to think more favourably of religion, and to love the house of God. They will suspect the usefulness of the means of grace, if they see you declining. If you, who have long tried the ways of God, forsake them, or go on slowly or mournfully in them, what a discouragement, will this be to them ! For their sake, and the sake of religion, do not put a stumbhng-block before them. Let these motives engage you, " not to be slothful in business, but fervent in spirit, serving the Lord." See that the graces of the Christian character be in you and abound, that you may not be barren and unfruitful in the knowledge of our Lord Jesus Christ; that you may adorn his doctrine, and hold fast your confidence to the end. 2. They who would bring forth fruit in old age must begin betimes to do so. My young friends, if you desire a holy, honourable, and happy old age, you must early cultivate your understandings, be engrafted into Christ by faith, and be joined to the Lord by a solemn self-dedication. You must now lay in a stock of useful knowledge ; contract habits of piety, subjection, and self-government ; and take the greatest pains to root out and subdue those passions and desires which are contrary to them. Religion is to be learned as a science, by thought and reading, practice and habit ; and all under the influence of divine grace, which must be duly and earnestly sought. If you trifle away your youth, it is to be feared you will trifle away your age too. While you despise or pity old triflers, remember that it was the idleness and barrenness of their youth, that made them worthless and despicable in age. I speak upon a * 2 Cor. iv. 16. VOL. I. A A 354 orton's practical works. supposition that you may live to be old ; but that may not happen. It is great odds against any one that he will not. You now enjoy the means of grace. God now expects fruit from you. Year after year he comes, seeking it, and if he find none, he may say, "Cut down this fruitless tree; why cumbereth it the ground ?" To the young, to all, I say, " The axe is laid to the root of the tree; and every tree that.bringeth not forth good fruit is hewn down and cast into the fire."* I add once more, 3. Learn the great usefulness of public ordinances. Let me again remind you, that our text is spoken of those who are "planted in the house of the Lord;" that is, who love his house and ordinances, statedly and seriously attend upon them, and strive to improve them to the purposes for which they were instituted. They may be regularly attended, and yet the soul continue barren. There may be the leaves of an out- ward profession, but no fruit. Unless you are planted in God's house by faith and love, and make a serious, solemn business of religious exercises, engaging the heart and affections in them, your attendance will be vain. But where there are right dis- positions and views, ordinances are adapted to promote the fruitfulness of Christians, and God hath promised his blessing with them. The Lord's supper is particularly suited to further our spiritual nourishment and growth in grace. In a word, all Christian ordinances have an evident tendency to revive and maintain the impressions of religion ; to strengthen aged Christians under their burdens ; to assist their thoughts in meditation and devotion ; to comfort them with the views of the divine promises; to make the glories of their Father's house more familiar and delightful to their minds, and to reconcile them to the thoughts of death. I conclude with addressing you all, and especially the aged, in the words of the apostle ; " God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in all knowledge and judgment ; that ye may be sincere and without offence, till the day of Christ, being filled with the fruits of righteousness, which are by Christ Jesus, to the glory and praise of God."t Amen. • Matt. Hi. 10. + rhil. i. 8—11. 355 DISCOURSE IV. Caleb's reflection on the goodness and faithfulness of god to him. Joshua xiv. 10. And now behold, the Lord hath kept me alive, as he said, these forty and five years, even since the Lord spake this word unto Moses, while the children of Israel wandered in the icilderness ; and now lo, I am this day fourscore and five years old. *' The glory of young men," saith Solomon, " is their strength ; and the beauty of old men is the grey head." The strength of young men is truly their glory, when it is employed in the service of God ; and " the hoary head is indeed a crown of glory, when it is found in the way of righteousness." It was the glory of the person spoken of in the text, that when he was a young man, he was eminent for courage and steady piety ; and when old, for the vigour of his body and the holiness of his soul. As I intend, in this discourse, more particularly to consult the assist- ance and encouragement of my aged friends, I would recommend to them the temper and example of this aged saint, even Caleb; and endeavour at the same time to suggest some things which may be useful to all. We read in the history of Israel, that when they were come to the borders of Canaan, Moses, by divine di- rection, sent out twelve men, one of each tribe, to search that land. When they returned they brought a favourable account of the fruitfulness of it ; but represented the inhabitants as so numerous and strong, that there was no probabihty of getting possession of it. At this report the people were angry and re- bellious. Caleb and Joshua, two of the spies, endeavoured to appease them, by assuring them that they were well able, with God's assistance, to get possession of the land. Caleb particu- larly exerted himself with great prudence and courage on this oc- casion, but to no purpose. God therefore declared that all that rebellious generation should die in the wilderness ; and only Caleb and Joshua among the spies, and some other humble, pious Israelites, should enter the land.* It was particularly promised to Caleb, " Because my servant Caleb had another spirit, different from that of the other spies, and hath followed me fully, him will I bring into the land whereinto he went, and his seed shall possess it."t Thus God promised Caleb, that for his distinguished piety, fidelity, and courage, he should live to enter into" the land of Canaan, and have an inheritance there. We find him in this chapter claiming that promise. He reminds * Heb. iii. 16. t Numb. xi. 24. A A 2 356 ORTONS PRACTICAL WORKS. Joshua, who was then tlie leader of Israel, of what Moses, in the name of God, had sworn to him, because he wholly followed the Lord ; and he claims that particular portion of the land which had been promised him. When he puts in his claim, he speaks with great seriousness and devotion, acknowledging the divine care and fidelity, and looking back with pleasure on his own conduct and God's approbation of it. " And now behold, the Lord hath kept me alive, as he said, these forty and five years, even since the Lord spake this word unto Moses while the children of Israel wandered in the wilderness ; and now lo, I am this day fourscore and five years old." The words, in this connexion, will suggest four useful remarks, which I shall con- sider, and lead you to improve. I. It is God that keepeth us alive, II. The aged have peculiar reason to make this acknowledg- ment. III. It is a great satisfaction to aged Christians to reflect on their obedience to God, and the accomphshment of his promises to them. And, IV. The experience which aged Christians have had of God's goodness and faithfulness, is a strong encouragement to hope and trust in him. I. It is God who keepeth vs alive. This is a very obvious remark, but since for that reason wc are apt to forget it, and neglect the due improvement of it, it is proper to illustrate it, and assist your reflection upon it. It is of the utmost importance that our minds be furnished with those maxims which are most weighty and useful ; and they should be made familiar to the thoughts, that we may have re- course to them in every emergency, to direct our conduct and support our hearts. This is one of the most weighty and useful; that our lives, and all the events of them, are under God's direction and at his disposal. That he keepeth us alive, is evi- dent from his universal providence. " His kingdom ruleth over all ;" and " not a sparrow falleth to the ground without him." The scriptures often remind us of this, and urge it as a motive to religious fear, gratitude, and obedience. They teach us, that " in him we live, and move, and have our being;" that " in him is the breath of every living thing and the spirit of all man- kind ;" that he gave it at first, and that he taketh it away. God claims this with awful majesty, as his prerogative ; " Bo- hold I kill, and I make alive; I wound, and I heal." His servants acknowledge this with readiness and pleasure. So Caleb in the text, " Behold the Lord hath kept me alive." So David ; " Bless the Lord, O my soul, who healeth all thy diseases ; who redeemeth thy life from destruction." Thus St. Paul aeknowledgoth, ''Having o1)tain(Ml helji of God, I continue DIS. IV.] god's FAITHFLL GOODNESS TO CALEB. 357 to this day." More particularly God preserveth us from many accidents that would be fatal to us, " Re giveth his angels charge over us, to keep us in all our ways." They deliver us from many evils, which we are not sensible of, and perform many kind offices for us, which we do not and cannot perceive. God maintains our health, or raiseth us up from threatening dis- orders. " To God the Lord belong the issues" or escapes "from death :" and he is known by the name of " the Lord that heal- eth us."* He giveth us those things that are needful for the body; supplieth us with food and raiment, and every thing ne- cessary for the continuance and support of our lives. Yea, his blessing makes them serviceable for these purposes. For " man liveth not by bread alone, but by the word or blessing of God ;" without this, as the prophet Haggai intimates, " we should eat and drink, yet not be satisfied ; and clothe us, but not be warm."t When diseases and deaths fly round about us, he preserveth us safe and unhurt. " The Lord is our keeper ; the Lord preserv- eth us from evil ; he preserveth our going out and coming in." We have reason devoutly to acknowledge, that he keepeth us alive, when we consider the frailty of our natures, and the diseases and casualties to which we are liable. Who can say, he has been his own guardian ? That he hath maintained such temper- ance and regularity of life, and such a care to guard against dangers, that he hath been his own preserver? Who that thinks at atl, but must look higher, and acknowledge the providence of God, the God of his salvation ? This is especially proper and becoming, as our lives and comforts have been forfeited by sin. Every benefit we enjoy, every breath we draw, is owing to his wonderful patience ; and " it is of the Lord's mercies that we are not consumed." Let us observe, IL The aged have peculiar reason to make this acknowledgment. "Behold," saith Caleb, "the Lord hath kept me alive, while the children of Israel wandered in the wilderness : and I am this day eighty-five years old." The longer we live, the greater reason we have to acknowledge the protection and care of God. When they arrive at old age, it is proper to do this, with pecu- liar seriousness and gratitude ; considering that, like Caleb, they have been wandering all their days in a wilderness : to that this world is often compared, and none enter more feelingly into the justice and beauty of the comparison than the aged. Dangers surround us on every side. It is a wonder, that the barrenness of this wilderness, its distressing scenes, and the little refresh- ments which a soul, intent upon a better country, can find here, do not more speedily exhaust the spirits and consume the days of those who wander in it. Again, Caleb had seen the whole * Exod. XV. 26. t Hag i 6. 358 orton's practical works. generation, that came oat of Egypt with him, dying before him; and there were very few ahve who had been the companions of his youth and his travels. The aged cannot but often reflect upon this ; what numbers they have survived ! what desolation death hath made in the churches, families, and towns, to which they were related! how many of the young and healthy, who were likely to outlive them, have fallen in the wilderness, while they continue ! Their own infirmities render the acknowledg- ment of God's preservation of them almost natural and pecu- liarly proper. Small things greatly afiect them. A little change of weather discomposes them. A slight cold and fever disables, and often destroys them. Troubles, which in early life they could easily have surmounted, ha ng long and heavy upon them, and sometimes press them into the dust : and when they con- sider that what strength remains is labour and sorrow, their long continuance in life is an astonishment to them. As they cannot but suppose that every opening year will be their last, every returning year displays new wonders of goodness and mercy; and it is becoming in them gratefully to acknowledge it. Thus David the aged saith, "Thou, O Lord, art my trust from my youth. I am as a wonder to many," that I am yet alive after so many fatigues, dangers, and infirmities ; " but thou art my strong refuge. Thou hast done great things, O God ; who is hke unto thee ?"* Further, III. It is a great satisfaction to aged saints to reflect on their obedience to God, and the accomplishment of his promises to them. Caleb speaks of both these with pleasure. He reminds Joshua, that he had " wholly followed the Lord ;" that " the Lord had kept him alive, as he said ;" that "■ the word which the Lord spake to Moses concerning him, had been fulfilled." Li like manner, it affords aged Christians great delight to reflect, that, through divine grace, they have wholly followed the Lord ; that when, as in the case of the Israelites, the generality have been disobedient and rebellious, have tempted and provoked the most High, they have retained their integrity, and been, upon the whole, faithful to their profession and their vows. They cannot, indeed, but be conscious of many imperfections and defects in their obedience, and will be often dropping a penitential tear over the sins of their youth and riper years. Yet having this testimony, that their hearts were right with God, and that their governing desire and main care have been to please him ; this affords them great comfort, and is their support in those evil days, in which there is no eartlily pleasure. It is comfort- able to them to think that they liavc devoted their vigorous days to God, and not brought liim only the poor remains of their * I'salin. Ixxi. 6 — 7. DIS. IV.] god's faithful goodness to CALEB. 359 time and strength. It is their joy to think that they had not been entirely useless in the world, the burthens of the earth, the cumberers of the ground, and the scandal of religion. When they reflect, what an untoward generation they have lived in; what temptations they have had to youthful lusts; how prone the love of the world is to destroy the love of God in the days of health and ease ; their " rejoicing is this, the testimony of their consciences, that in simplicity and godly smcerity, not with fleshly wisdom, but by the grace of God, they have had their conversation in the world ;" that religion hath been upper- most in their thoughts, and it hath been their chief business in life to serve God and save their own souls. Further, it is a great satisfaction to them to reflect on God's goodness and faith- fulness to them : that he hath hitherto supplied all their wants, sustained their hearts, and supported them under those afflictions which they thought would have been too hard for them to bear. They recollect, with gratitude and delight, that grace which begun, maintained, and improved the divine life in their souls, amidst innumerable temptations from without and within : that, though they have fallen into sin, they have been recovered and not suft'ered to|perish in it; and though they have fallen into trouble, they have been prevented from making shipwreck of faith and a good conscience. It is pleasant to them to trace up all these str'eams to the fountain ; to consider them as the displays of rich and free grace ; as the accomphshment of the promises of God, and proofs of his fidehty. Their mercies were sweet in the enjoyment, and are sweet in the reflection, when they consider them as founded on the covenant of grace, made with all true behevers, through Christ Jesus. And this is the dehghtful conclusion of every reflection upon them, " The Lord hath been good to me, as he said. The Lord hath fulfilled the word which he spake concerning his servant." I proceed to observe, IV. The experience, which aged saints have had of God's good- ness andfaithfidness, is a strong encouragement to them to hope and trust in him. Caleb's design, in repeating the divine promises, and recollect- ing the divine goodness, was'to encourage himself in the Lord his God ; that he should be assisted to gain and possess the promised inheritance, as well as to claim a title to it. See v. 12. Since God hath kept me alive, " give me the mountain whereot the Lord spake in that day. If so be the Lord will be with me or (as it may be better rendered, for he seems to have no doubt about it) "seeing the Lord will be with me, I shall be able to drive them out, as the Lord said." Thus the experience which aged Christians have had of God's care and fidelity, is an earnest of further favours from him, and an encouragement to their hope 3t>0 orton's practical works. and confidence. It gives them a cheerful persuasion that he will still be with them ; that he who hath delivered and doth deliver, will still deliver. They can plead with David, *' O God, thou hast taught me from my youth; now when I am old and grey headed, O God, forsake me not."* They expect further, yea, greater troubles and difficulties in the remaining stages of the wilderness ; but they know that the manna, with which they have been fed, will not fail, nor the cloud of protection, which hath sheltered them, be withdrawn, till their wanderings are over. They know that God hath promised, " Even to your old age, I am He ; and even to hoar hairs will I carry you. I have made, and I will bear ; even I will carry and deliver you." And this they may depend upon, since " by him they have been borne up and carried even from the womb,"-!- May they not expect that he, who hath sustained them hitherto in the spiri- tual warfare, will strengthen their feeble hands for the remaining combat ; and that " he who hath begun the good work in them, will perform it until the day of Christ ?" May they not be con- fident that he who hath led them so long in the wilderness, will bring them into the good land which he hath promised ; yea, at last raise their withered limbs and perished bodies, strong and fair, to share in the honours of their Redeemer's second coming, and the joys of his everlasting kingdom ? Thus David, in his old age, argued, "Thou who hast shown me great and sore troubles, shalt quicken me again, and shalt bring me up again, from the depths of the earth.";]; Having thus illustrated the observations arising from the text, I proceed to make a more general improvement of the subject. APPLICATION. 1. Let us all remember ow constant dependence upon God ; and learn those useful instructions which that is adapted to teach us. Whatever be our age, God hath kept us alive hitherto. Let us own this with thankfulness. How absurd and ungrateful is it for men to boast and be proud of their health and strength (for men may be health-proud, as well as purse-proud), and never to acknowledge the hand of God, " who giveth to all life and breath and all things." Let me address you in the language of the Psalmist, " Oh bless our God, ye people, and make the voice of his praise to be heard ; which holdeth our soul in life, and suf- fereth not our feet to be moved. "§ Doth God keep us alive? This shows the reasonableness of prayer, as expressive of our dependence upon him, and as the way to preserve a devout sense of it upon the heart. It shows that our expressions of prayer and thanksgiving at our meals should be serious and thoughtful. This teaches us to use the proper means of preserving and re- ♦ Psalm Ixxi. 27. t Isaiflh xlvi. 4 ? Psalm Ixxi. 20. « Psalm Ixvi. 8, 9. UIS. IV.] UODS FAITHFUL GOODNESS TO CALEB. 361 storing health, in an humble subordination to the divine blessing; and it strongly reproves the iniquity of those who, like Asa, " seek to the physician but not to the Lord."* The remembrance of our dependence upon God would tend to restrain luxury and intemperance, and all those irregularities and excesses which shorten men's days. It would prevent our undertaking any thing that is hazardous to life or health, when not called out to it by providence. It will likewise keep our minds composed amidst the evils we feel or fear, and tend to reconcile us to the removal of our dearest friends and to our own, since our times are in God's hands. It will make us solicitous to say of all our schemes, " If the Lord will, we shall live and do this or that," and engage us to seek his blessing. And finally, it will be a powerful motive to secure his friendship, by vigorously pursuing his service. In this view Moses urgeth the thought, " Thou shalt love the Lord thy God, and obey his voice, and cleave to him : for he is thy life and the length of thy days."f 2. What hath been said should he an inducement to young per- sons to follow the Lord f idly. Caleb, as a reward for so doing, lived to be very old, and had great pleasure in reflecting on his former conduct. This use an ancient Jewish writer makes of the story ; " The Lord gave strength unto Caleb, which re- mained with him to his old age; so that he entered on the high places of the land, and his seed obtained it for an heritage; that all the children of Israel might see that it is good to follow the Lord.";|: Following the Lord fully may conduce to a long life; it will certainly promote the happiness of life. It may conduce to a long life. Young persons are generally desirous to live to old age. Now religion and stedfast obedience to God are, in their own nature, a probable means of attaining to it ; for they pre- vent those excesses which shorten the days of youth, and by reason of which men do not live out half their days. Religion contributes to health and peace and cheerfulness. " What man is he that desireth life and loveth many days, that he may see good ?"§ Solomon confirms this sentiment, " In wisdom's right hand are length of days. The fear of the Lord prolongeth days, but the years of the wicked shall be shortened." || God will reward early piety with long life, if he seeth that, upon the whole, it is best for you. But it will certainly promote the hap- piness of life. For " godliness hath the promise of the life that now is, as well as that which is to come." Besides the immedi- ate pleasure attending a course of stedfast obedience, you will have delightful reflections on what is past ; that you have spent your vigorous days in the service of God, and are growing up to a greater maturity for heaven ; while youthful sinners are dead in their sins, turned into hell, and suffering the fatal irretrievable * 2 Chron. xvi. 12. f Deut. xxx. 20. % Ecclus- xlvi. 0, 1. ^(i. DIS. v.] THE DESIGN AND IMPROVEMENT OF SICKNESS. 369 ants an opportunity of showing tenderness and humanity, and of requiting their parents : and they should lead all to remem- ber, and behave to, " them that suffer adversity, as being them- selves in the body," liable to the same infirmities, and to want the same assistance,* To all which I may add, that the afflicted saint may, in the strongest way, recommend religion to others, by manifesting the good influence which its principles and motives have upon his heart. Once more : God intends by ^ these infirmities, 4. To confirm their hopes and excite their desires of a blessed immortality. They tend to confirm their hopes of it. The pains, weakness, and incapacity of pious and benevolent men, for months, and sometimes years together, are a considerable proof of a future state. Creatures, endowed with reason, formed in the image of God, and capable of glorifying him, seem to suffer, in this respect, more than the brutes. This plainly inti- mates, that there is a future life, and that " a rest remaineth to the people of God." When it is considered how much of our time is necessarily spent in sleep ; how little many of the best of men can do for God and their fellow-creatures, for a long time together, through mental or bodily weakness, we reason ably conclude that there is another state of being; that the final reward of piety is not here,- but that God hath something infinitely better in reserve for his servants. They are not shut up in eternal night without hope, but there is an everlasting day of light, ease, activity, and joy, speedily to dawn upon them. These afflictions tend likewise to direct their thouo-hts to a future state, and excite their desires of it. " Sickness," saith Mr. Pope, "is a sort of early old age; it inspires us with the thoughts of a future state, better than a thousand volumes of philosophers and divines." It leads Christians, with Job, to long for that state, as a servant doth for the evening, and the hireling for his wages. Even the hope of glory would hardly be sufficient to keep those desires lively and active, if God was not to embitter earth to us. He taketh his people off from sen sible things, and makes them " groan, being burdened, that they may be wilhng to be unclothed." We are too fond of these cottages of clay. God therefore takes away the pleasure of the day and the repose of the night, that he may loosen our attachment to earth, and make us willing to go at his call. Yet the true Christian doth not desire death merely as a release trom pain and weakness, but as it puts him into a capacity of serving and enjoying God better than he can do here. It is worse than death to the zealous Christian to be lifeless and useless; and he is ready to say, with the pious Mr. Daniel iiurgess, "I had rather be idle under ground than above * " In age, in infancy, from others' aid Is all our hope ; to teach us to be kind." Young VOL. I. B B 370 ORTON 8 PRACTICAL WORKS. ground." He, therefore, looks with pleasure towards the grave as the place in which he shall leave all his pains and infirmi- ties; and he looks with faith and desire beyond it, to the heavenly world, where there shall never be a painful, tiresome hour; but he shall see God, and serve him day and night with- out weariness, interruption, or period. Thus God doth intend, by weakness and infirmity, to restrain an earthly spirit, and bring men to serious consideration and piety, to exercise and strengthen their graces, especially those which are so necessary and useful in the present state ; namely, humility, patience, meekness, and contentment. He intends also, by this whole- some discipline of some, to promote the good of others, who may be witnesses of their afflictions and temper, and to confirm their own hopes, and excite and cherish their desires of eternal rest and glory. These blessed effects of their sufferings God's servants have often experienced; insomuch that one of the most holy and active of them, Dr. Rivet, said, he " had learned more divinity in ten days' sickness than in fifty years' study." Let me now add a few reflections from the subject. REFLECTIONS. 1. They loJiose days are iiseful and their nights comfortable, have great reason to he continually thankful. This is the case of many, of most persons, and it demands their fervent gratitude to God. You have probably known the reverse of this in times of bodily sickness or distress of mind. Call to remembrance, then, the former days and nights, that you may give glory to God as the restorer and guardian of your health, whose mercies are new every morning, and may render unto him according to the benefits conferred upon you. They have peculiar reason for thankfulness, on whose health and capacity for thought and labour their families entirely depend for their support. What a dreadful addition would it be to the pain of unprofitable months, and the distress of sleepless nights, to think of a be- loved wife and children ready to perish through your inability to labour ! The aged, who have any comfortable days and nights, will be very ungrateful if they are insensible of the divine goodness, and if their expressions of complaint are more frequent and more hearty than their expressions of thankful- ness. Let the persons who are in health and vigour, " whose sinews take rest in the night season,"* consider whether they have not deserved to be in the deplorable case of Job ; whether they have not abused their health, hved in the forgetfulness of God, trifled away their time, and paid little attention to the " one thing needful." Nay, who among us hath employed his health and strength for God so diligently as he should have • Job XXX. 17. DIS. v.] THE DESIGN AND IMPROVEMENT OP SICKNESS. 371 done ? "It is of the Lord's mercies that we are not afflicted, pained, consumed, and because his compassions fail not." Let us learn to be habitually thankful for a day of ease and activity, and a comfortable night. Let every morning and evening find us on our knees, devoutly adoring that beneficent Being who " causeth the outgoing of the morning and the evening to rejoice." 2. Let us learn, from this subject, to expect and prepare for the days of affliction. "If a man," saith Solomon, 'Mive many years, 'and rejoice in them all ; yet let him remember the days of darkness, ifor they shall be many."* Endeavour to be deeply convinced of the great uncertainty of health and ease. Be careful to improve them in the service of God, that you may have comfortable reflections upon it, when they are taken away from you. How many persons, in a full flow of health and spirits, have their months vanity, and their nights wearisome, by idleness, luxury, and the inordinate love of company and diver- sions ! They spend their days, and many of their nights too, in rioting and gaming ; inverting the order of nature and provi- dence; sleeping away the precious hours of day-light; leaving httle or no time for devotion, studying the v^^ord of God, and doing good in their stations. A sad preparation this, for afflic- tions and death ! God doth not make them, but they make themselves, to possess such unprofitable time. Oh, think, ye giddy dissipated mortals, what your sickly afflicted friends would give for a tenth part of that health and vivacity which you de- vote to vanity and sin, forgetful of your rational natures, and the eternal world to which you are hastening. Awake, sirs, and be wise. When you have health, leisure, and cheerfulness, use them for God and your souls. Watch and pray. Be dili- gent to secure an interest in Christ and the blessings of his glorious gospel. Lay up a treasure of Christian knowledge, experience, and consolation, against the evil days come upon you ; for you will then want it all. Be it your care to practise self-denial, and be patient and calm under lighter evils ; that you may not sink under the burdens of sickness and age, and have an uneasy conscience, bitter reflections on lost time, and fearful looking for of vengeance, to add to these burdens. When the learned Grotius lay on his death-bed, an intimate friend desired, that, in his great wisdom, he would give him some advice how he might so live as to secure future happiness ;^ to whom Grotius only said, as I would say to you, " Be serious." Finally, 3. Let me exhort and comfort those who are afflicted as Job was. Remember, my aged and suffering friends, what the text intimates, that your afflictions are all appointed, and their degree and continuance exactly measured and determined, by that God * Eccles. xi. 8. B B 2 372 OUTOTs's PnACTICAI, WOHKS. in whose hand your breath is ; and who, if you are Christians indeed, is your God and Father in Christ Jesus. Remember that nothing befalls you but what is " common to men ;" and that is a reason against complaining. Perhaps some of you may read your sin in your punishment. You have been too eager about the world ; and now God hath rendered you almost in- capable of doing any thing. You have done little for God and religion, while you had ability; and now, in righteous judgment, he hath much lessened that ability. You have, perhaps, often excused your non-attendance on public worship by some slight disorder ; and now God hath sent some great and painful one upon you. You would now sleep in the night, and cannot ; perhaps you can recollect the time, at least the place, the house of God in particular, when you sliould have kept awake, and would not. But if there have been any things of this kind amiss, I hope your consciences are now reproving you, and that your afflic- tions will lead you to repentance, and make your hearts better. Let me address in comfortable words to God's aged and afflicted servants. He giveth you some intervals of health ; at least ease : every day is not useless ; every night is not wearisome. Let his name be praised by you on this account. You may yet be in some degree useful, and should labour to be so. No Christian, who hath his understanding and speech, need be quite useless. You can yet pray to God for yourselves, your families, and friends, and for the interest of religion. You can talk of God's wondrous works, and show forth his righteousness, truth, and praise, to your relations and acquaintance. You may be examples of patience, humility, contentment, and thankfulness ; and so do honour to religion and good to others. And if you act thus, God will "give you songs in the night;"* support you under your burdens ; and communicate light and peace to your souls, when the body is pained and the eyes kept waking. These infirmities remind you that the day of your deliverance is at hand. Indeed, as that excellent divine, Dr. Evans, said in his last sickness, which was very lingering and painful, " The formality and ceremony of taking down this tabernacle by degrees is irksome and grievous ; how much better were it, if it pleased God, that it might tumble at once ! But the will of God be done." The hapj)y period is nigh, when if you are not able to say with your last breath, as he did with his, " All is well ; all is well ;" you will assuredly find it to be so. For time and changes, grief and death, will be all over, and one eternal day shine upon your souls. No weary hour, no sick moment, no degree of uneasiness shall be felt in heaven ; but the soul will be all life and vigour in the service and enjoyment of God. " There shall be no night there ; no more death, neither sorrow, ixor crying, neither shall there be any more pain ; but fulness of * Job XXXV. 10. DIS. VI.] god's PROMISE TO HIS AGED SERVANTS. 373 joy, and pleasures for evermore." Believe these, Christians; for " they are the true sayings of God." I would not part with such hopes for the whole world. Let us comfort ourselves and one another with these words. God only knoweth how few years, or months, or days, may remain for us. Let it be our care to glorify him by active services or patient sufferings ; by doing or bearing his will ; to have our conversation in heaven, and to " wait all the days of our appointed time, till our change come."* And God grant that all " the afflictions of the present time, which are comparatively light and but for a moment, may- work for us a far more exceeding and eternal weight of glory ! Amen. DISCOURSE VL god's promise to bear and carry his aged servants con- sidered. Isaiah xlvi. 4. And even to your old age I am he ; and even to hour hairs will I carry you ; I have made, and I will hear ; even I will carry and will deliver you. It is an important observation, that " many promises of the Old Testament, which display the mercy of God to the Jewish nation, are cited in the New Testament as belonging to true Christians, and applicable to them, whether they had been Jews or gentiles : because the Jews were a figure of the true church of God ; and the spiritual meaning of those promises is designed to be applied to all who are the Israel of God, that is, truly pious persons."t For the same reason, we are justified in apply- ing other promises for the comfort of true Christians, when their state and circumstances are such as to stand in need of the promised blessings, and to render such promises pertinent to their case. And indeed, without such a liberty of explaining and applying the promises of the Old Testament to our own souls, as the apostles have taught us, for our private and spi- ritual advantage, a good part of the writings of the prophets, even some of those which refer to the days of the Messiah, will be impoverished, and drained of many of their richest blessings. Whereas, there is a large and heavenly treasure of grace and blessing contained in those exceeding great and precious pro- mises, and transferred to the gentile church under the New Testament. From these, true Christians in all succeeding ages, as well as in the apostolic times, have found support and relief * Job xiv. I'L t Watt:;. 374 ohton's practical works. under their temptations and sorrows. Upon these principles I dare apply the gracious promise in the text to aged saints ; and would endeavour at this time to be a helper of their holiness and their joy. The design of this chapter is to caution the Israelites against the idolatry of the Babylonians, and to prevent their fears of any mischief which idol gods could do. In order to this, the prophet describes the desolation that Cyrus should bring upon Babylon, and foretells that he should carry captive their gods, who would be insufficient to help either their w^orshippers or themselves. And then God calls upon his people, in the text and following verse, to consider whether he was such a God as these. He reminds them of what he had already done for them in the formation of their state, and their support hitherto ; that he had shown all the care and tenderness of a parent to them; and would continue his favour even to the dechne of their state, when, as the prophet Hosea expresseth it, " grey hairs were here and there upon them," that is, the evident symptoms of decay and dissolution. It appears no way improbable that the words may have a further reference to, and be particularly designed to comfort, God's aged servants, who should live till near, or quite to, the end of the captivity ; as we find by the book of Ezra several did, whose eyes saw the ruin of the first, and the dedica- tion of the second temple. To comfort and animate their hearts, who expected to die in a strange land, and were greatly dis- tressed at the remembrance of Zion, God encourages them still to hope in him, with an assurance that he would be their refuge and strength in Babylon, as well as Judea. " And even to your old age I am he ; and even to hoar hairs will I carry you ; I have made, and I will bear; even I will carry and will deliver you." I shall endeavour to illustrate, I. God's promise to his aged saints in the text. II. The reasons here suggested why they should confide in it : and then shall add a few reflections upon the whole. I am, I. To open and illustrate God's promise to his aged saints in the text. And here you will observe, that God's regard to them, and concern for them, is expressed in a variety of phrases, that they might have strong consolation. " I will carry — bear — and deHver." It may not be easy to show the precise distinct mean- ing of each of these words. They intimate in general, that God will afford them such assistances as their circumstances require. More particularly that he will support them under all their bur- dens and difficulties ; comfort them under all their sorrows and infirmities ; and finally, deliver them from all their fears and tribulations. And if these thoughts, and the illustrations of them, should not be entirely distinct, perhaps they may not Dis. VI.] god's promise to his aged servants. 375 be less edifying to those for whose use they are principally intended. 1. God promiseth to support them under their burdens, and carry them through their difficulties. " I will carry you." The word signifies, to sustain any pressure, or hear any burden. It intimates God's readiness to help them, when they seem likely to be overborne and pressed down. And how many are the burdens of old age from without ! From the world, which still hangs too much about them. Sometimes they are too fond of it, which is their fault. Sometimes their circumstances are such, that they cannot get rid of its cares and hurries, which is their misfortune. But as it is a trial appointed by Providence, they may expect to be carried through the difficulties that surround them ; and be supported under the burdens that lie heavy upon them from this quarter. Their fellow-creatures are often a burden to them. Those with whom they are obhged to have dealings of various kinds, are apt to impose upon them, and take advantage of their decays to deceive them. Those in whom they place con- fidence sometimes disappoint them ; and some, from whom they have the highest reason to expect help and assistance, forsake them, and prove unkind and ungrateful to them. This is the most grievous burden, and would be too heavy for them to bear were it not that " the eternal God is their refuge, and underneath them are his everlasting arms." Nay, events, that in the vigour of life would have given them little concern, and scarce have made any impression upon their minds, now hang as a heavy weight upon them ; for " the grasshopper is a burden." Every little thing is ready to overset them, but God will carry them by supporting their spirits, and putting strength into them, so that they shall not faint and sink. When the lightest cares are ready to overwhelm them, and business, which requires a little thought or application, is too much for them ; in this case, the Lord Jehovah is their help, when they are not able to help them- selves ; and " as their day is, so shall their strength be." 2. He will comfort them under all their infirmities and sorrows. " I will bear," saith the Almighty. The word some- times signifies, as the former did, to support and sustain ; but more frequently, to exalt or elevate: and may denote lifting up the soul in joy and comfort ; and so it may be considered as an advance upon the former thought. Solomon, in a beautiful and emphatical manner, describes old age as the " evil days," in which there is "no pleasure." The sight decays, the limbs tremble, the appetite is gone, and wearisome days and nights are appointed to them. Almost every aged person we see and converse with, is a comment upon his words. The infirmities of nature come upon them apace ; the senses grow weak ; the ac- tive powers decay : they need the help of others almost as much as in their infancy. And such is the union of the soul and body, 376 orton's practical works. such the dependence of the mind upon the animal frame, that the spirit suffers by the flesh, and oftentimes the faculties of the soul languish, as the bodily powers do. Their relish for com- pany, business, and pleasure, is gone. But that is not the worst infirmity ; for they find their thoughts confused, their affection to divine things flags, and they cannot serve God with such fixedness of heart, such warmth of zeal and love, as they have done. What they hear and read quickly slips away ; and their minds are not easily impressed with divine truths as they have formerly been. In these melancholy circumstances God will bear and lift up their souls. He sometimes, in a wonderful manner, strengthens the powers of the mind, when the body is in the most languishing state ; and they enjoy the light of his countenance when nature is most decayed. Or, if they have not sensible manifestations of his favour and love, they find what is, perhaps, a surer ground of hope, their purposes for God and his ways more fixed, their graces vigorous, and their evidences for heaven clear. Under the infirmities of nature, he will afford them the consolations of religion ; elevate their minds above the world, and all its low cares and concerns ; raise them above the trifles of earth and sense ; strengthen their faith in his promises ; and enlighten the eyes of their understandings, to see the rich and glorious inheritance of the saints, and their own title to it, and qualification for it. He will make their chambers of con- finement and affliction comfortable, and give them foretastes of the glory to be revealed. In a word, they will find, as St. Paul did, that " though their outward man perish, yet the in- ward man is renewed day by day."* Once more, 3. God will deliver them out of all their fears and tribulations. " Even I will carry, and will deliver you." Many are the troubles they feel ; many are those they fear. But " the righteous crieth, and the Lord heareth him, and delivereth him out of all his afflictions." Many of God's aged servants, through the languor of their spirits or weakness of their faith, are continually dis- tressed with anxious fears of poverty and contempt, of afflictions increasing upon them ; lest they should want before they die, leave their families in distress, or, which affects them more, lest their descendants should behave so as to bring down their grey hairs with sorrow to the grave. But the Lord will deliver them from all their fears, and strengthen their hearts. So St, Paul ex- perienced; ''We were troubled," said he, " on every side ; without were fightings, within were fears. Nevertheless God, who com- forteth those that are cast down, comforted us."f They are liable to many temptations ; and Satan takes advantage of their infirmities to buffet and affright them. When they read of Lot, and Solomon, and others, who, after a long course of steady piety, forsook God, or did evil in their old age, it terrifies them * 2 (.'or. iv. U', t 2 Cor. vii. 5. Dis. VI.] god's promise to his aged servants. 377 lest they should prove apostates ; or, after a long profession of rehgion, cause the good ways of God to be blasphemed In this instance he will deliver them; for, as St. Paul observeth, God is faithful, who will not suffer you to be tempted above that ye are able, but will, with the temptation, make a way to escape. * " Throuo-h fear of death," some of them " are all their hfe-time subject %o bondage." But God, who knows their hearts, will dispel their doubts and fears, and make them, with the apostle, " desire to depart and be with Christ." At length he will give them complete deliverance ; an everlasting release from every thing that is painful and distressing. He will carry them on angels' wings to the heavenly mansions, and put them in posses- sion of that rest which remaineth to the people of God. Thus have I endeavoured to unfold this delightful promise ; and shown yon that God here engageth to support his aged servants under their burdens, yea, to comfort their hearts under all their sorrows and infirmities, and at length to deliver them from all their fears and tribulations. I proceed, II. To consider the reasons suggested in the text, why they should confide in this projnise. , ■, n r And I hope you will observe them, and attend to the force ot them. He is your Maker, he hath been careful of you hitherto, and he is an unchangeable God. 1. He is your Maker. " I have made," saith he, " and 1 will bear." This is a truth you will readily assent to, that God made you ; formed vour bodies and souls. Now why did he make you, but to communicate happiness to you, that you might serve him on earth and be for ever with him ? He, then, who freely gave you life, will, of his mercy, grant you every needful good. He will have a regard to the work of his own hands, and not forsake it. It is observable that, when God is reproving his people for being afraid of man, he thus expostulates with them, " Why for- gettest thou the Lord thy Maker ?"t God made you ; must he not therefore be a very wise Being ? Must he not exactly know the state both of the inward and the outward man ? be inti- mately acquainted with all your infirmities and imperfections, both of body and mind ? Must he not see the dangers to which you are hable in many circumstances in which you cannot see them yourselves? Must he not know all your distresses and fears ? And hath not so wise a Being an access to your mmds, and cannot he strengthen, support, and comfort them ? Can he ever be at a loss ifor means to deliver his people ? No : be assured of this, that the Lord who gave you your bem^, " knows how to deliver the godly out of their tribulations," and counter- work all the designs of "men or devils against them. God made you : must he not therefore be a very powerful Being ? And * I Cor. X. 13. t Isa. li. 13. 378 orton's practical works. can any thing be too hard for him 'I Is any evil so great from which he cannot dehver you ? Is any good so valuable and im- portant that he cannot confer upon you ? Surely he who raised this mortal frame from common dust, can, with infinite ease, strengthen it, remove its disorders, or make the spirits cheerful, and cause your consolations to abound as your tribulations do. " Trust in the Lord for ever," the Lord your Maker, " who is of great power, whose understanding is infinite, and in whom is everlasting strength." Another argument is, 2. He hath been careful of you and kind to you hitherto. This is intimated in the text, which is a promise of continued care and favour ; and it is plainly expressed in the preceding verse, " Hearken to me, O house of Jacob, which are borne by me from the belly, which are carried from the womb." God urgeth this as a reason why his servants should trust his promises and still depend upon him. It is he, as David gratefully acknowledges, who took you out of the womb, '* made you to hope when you were upon your mother's breast." '' I was cast upon thee from the womb," saith he ; " thou art my God from my mother's belly."* He hath been the guide of your youth ; carried you in the arms of his power ; cherished you in the bosom of his love ; in six and in seven troubles preserved you ; supported you under a multitude of evils, any one of which had overwhelmed you if he had not been your help. He hath often defended you even against yourselves; against the natural consequences of your own inconsideration and rashness. Have you not reason to acknowledge, with the aged patriarch Jacob, that the God of your fathers has fed you " all your life long" to this day, and redeemed you from evil If Now what stronger argument can there be to encourage your faith in his promises, than your long- experience of his goodness and care ; and recollecting all the way the Lord hath led you through the wilderness ? To distrust him will be peculiarly unreasonable, and highly ungrateful ; as if in the long course of your lives you had been independent and self-sufficient creatures ; or the mercies of God were trifling and insignificant, and no proofs of his power and goodness. Holy men of old have thought it a very substantial reason to exercise faith in God, because they have long experienced his care. So David argued in the decline of life, " O Lord, thou hast taught me from my youth; forsake me not when strength faileth ; thou shalt quicken and comfort me on every side.";}: So Paul the aged argued in his second letter to Timothy, which was probably the last he wrote : " I was delivered out of the mouth of the lion ; and the Lord shall deliver me from every evil work, and will preserve me to his heavenly kingdom."§ You have found it good to hope in him hitherto. He hath satisfied your desires, * Psalm xxii. 9, 10. t Gen. xlviii. 9. t Psalm l.xxvi. 17.20. i 2 Tim. iv. 18, Dis. VI.] god's promise to his aged servants. 379 and often exceeded them. Hath he carried you sixty or seventy years, and will he cease his care and withdraw his kindness ? How unreasonable such a conclusion ! God hath been an old friend to you ; a tried friend ; and you may be assured he will never leave you nor forsake you ; especially when you consider, 3. He is an unchangeable God. This seems to be intimated in that phrase, " To your old age I am He." An expressive word, which is elsewhere rendered "the same." " Thou art the same."* I am He, that I was of old, to the saints in former generations, and shall continue the same through every succeed- ing age, and not like the idols of the heathen, that were made yesterday, and are destroyed to-morrow. This proves that God is the proper object of our trust and confidence. He is " the Father of Lights, with whom there is no variableness or shadow of turning." " I am the Lord," says he, " I change not, therefore the sons of Jacob are not consumed." He hath been "the dwelling place of his people in all generations." Your fathers trusted in him ; and you have heard with your ears, and your fathers have told you, what great things he did for them, and in the old time before them. Creatures change, but he is the same. When men grow old, they often find that their friends forsake them, their old acquaintance look shy on them ; their children sometimes turn their backs upon them ,• the world is almost weary of them, and wisheth them gone. But their God is the same powerful, wise, and gracious Being, that he ever was. " His arm is not shortened, that he cannot save ; nor his ear heavy, that he cannot hear ;" nor doth his affection for his aged servants lessen. It was a remarkable saying of Cardinal Wolsey, at the close of his life ; " If I had served my God as long and as faithfully as I have served my prince, he would not have cast me off in my old age." Through all succeeding gene- rations the Lord shall endure. This adds the strongest security to his promises and covenant, and is an encouragement to his people to hope in him, whatever changes and alterations there may be in the world about them ; for " his covenant will he not break, nor alter the thing that is gone out of his lips." In this therefore you may rejoice, as the Psalmist doth, " This God is our God, for ever and ever ; he will be our guide even unto death." These are the reasons suggested in the text, why the aged servants of God should confide in his almighty and gra- cious care. He is their Maker, he hath been their supporter and benefactor hitherto, and he is an unchangeable God. Let me now add some reflections from the subject. reflections. 1 . How unreasonable and unbecoming it is for aged saints to sink under their burdens and infirmities ! Be they evei' so many * Psalin cii. 27. 380 orton's practical wohks. and great, you have the promise of God to depend upon, that he " will bear, and carry, and deliver" you. It is too common a case for Christ's old disciples to grow sorrowful and dejected, and spend the conclusion of their lives in fretfulness and com- plaining ; which renders them uneasy to themselves, doubles all their crosses, destroys all their comforts, and makes them burdensome to those about them. But this is a very unreason- able and unbecoming disposition ; very dishonourable to God, whose goodness you have so long and largely tasted : it is very injurious to religion, of which you ought to be patrons and ornaments, and likely to prejudice others against it, as if, after a long trial, you had found it to be an uncomfortable, melancholy service. Suffer me to expostulate with you, fathers, on this head, to ask you, as Eliphaz did Job, " Are the consolations of God small with thee?""* Do all his good and comfortable words caiTy no meaning in them ? Doth he intend to deceive his crea- tures, and even his children ? Check, then, the first appearance of a complaining spirit ; labour to keep up your courage, and maintain your cheerfulness. In order to this, have faith in God and his promises, especially that precious one which we have been contemplating. Plead it before God, and commit the keeping of your souls and the disposal of all your inferior concerns to him, as a faithful creator. When your heart is ready to be overwhelmed, and doubts and fears to get the better of your faith, recollect David's observation, "I said. This is my infirmity; but I will remember the years of the right hand of the most High."-!- Recollect the long experience you have had of God's care and kindness ; and imitate Abraham, who, when a hun- dred years old, was " strong in faith," and staggered not at the promise of God through unbelief. " Fear not, for he will be with you ; be not dismayed, for he is your God ; he will strengthen you, yea, he will help you, yea, he will uphold you with the right hand of his righteousness. "|: And may his Spirit help your infirmities, and strengthen your faith ; and then you will find his promises your joy and song amidst your pilgrimage, and a cordial to support you, when flesh and heart faileth. In this circumstance I heartily wish your souls and mine may be in the same frame as that of a })ious Scotch minister, who, being- asked by a friend during his last illness, whether he thought himself dying, answered, "Really, friend, I care not whether I am or not ; for if I die, I shall be with God, and if I live, he will be with me." 2. Aged saints are under great ohl'igations to God, and should be faithful unto death. You are under innumerable obligations to God as your creator, preserver, and benefactor ; as the guide of your youth, and the stay of your advancing years. You are under the highest obligations to him for Christ and the promises; • .lob. X. n. t Psalm Ixxvii. 10. t I-«. xl'- 10. DTS. VI.] god's promise TO HIS AGED SERVANTS. 381 for all the operations of his grace upon your hearts, and all the displays of his love, faithfulness, and immutability. What then doth the Lord require of you, but that you " hold fast that which you have," and " go on to perfection ?" If you expect these supports and consolations, proceed vigorously in the service of God ; and let not your infirmities be made an excuse for negligence and sloth. It is your duty to " bring forth fruit in old age." Labour to maintain the seriousness and spirituality of your devotions, though your thoughts may not be so regular, nor your affections so lively, as they have been. Let your hoary heads never be spotted with any sin, but " foun^ in the way of righteousness ;" and then they will be " crowns of glory" to you. Consider what you can do for the honour of God and the inter- est of religion : how you can show your gratitude to God, and your love to the Lord Jesus Christ. If God giveth you strength and ability for active services, abound in them ; for death is at hand. If you cannot glorify him by active services, labour to adorn and recommend religion, by patience and resignation to his will, and by quietly waiting for his salvation. Show to the rising generation the knowledge of God, his wonderful works for you, for your fathers, for his church ; and be teachers of good things ; that you leave a savour of religion, whenever you quit the stage. Thus, fathers, should your last days be employed, and then you will be useful even to the close of life. Thus will you finish your race with honour and joy, and through the riches of divine grace, receive a distinguished reward from the God whom you have faithfully served. 3. Young jjerso7is should choose God, as the guide of their youth, if they desire that he should he the support and comfort of their age. To you, who are young, our text speaks ; and if you desire to have God for your friend and helper, amidst the temp- tations and sorrows of life, the decays of nature, and the attacks of death, you must secure an interest in him now, by repentance, and faith in the Redeemer ; by devoting yourselves to his ser- vice, and spending your days in his fear. " Remember vour Creator in the days of your youth, before those evil days come, in which there is no pleasure ;" no earthly pleasure : nothing but the pleasure of a good conscience, of reviewing a life spent in serving God, and a cheerful hope of approaching happiness. This will be the stay and staff of old age, and delight the soul, when nothing else can. If you desire this, let habits of serious lively devotion be contracted while young; a stock of religious qualities and dispositions laid up in the mind, that may be im- proved and strengthened as long as you live. But if you spend your youth in vanity and sin, in frolic and trifles, without habituating yourselves to devotion, self-denial, and heavenly- mindedness, what a miserable old age will you have of it ! If the former part of your life hath been " vanity," the latter end 382 orton's practical works. of it can be nothing but " vexation of spirit." The mind will be craving and restless ; it can neither look backward nor for- ward with pleasure, but will be full of uncleanness, spleen, and remorse ; dissatisfied with itself, and out of humour with every thing else. God will "write bitter things against you," and " make you to possess the iniquities of your youth."* Believe it, young friends, old age is a burden heavy enough of itself, without the stings of a guilty conscience, the reflection of having served divers lusts and pleasures, and the want of some pious, faithful, tender friends to lighten the burden. It will be sad indeed to have pone to converse with in those circumstances, but God and your own conscience, and neither of them at peace with you. If you neglect religion now, habits of vice will be so fixed in the soul, that it will be very difficult, next to impossible, to root them out. Old age is a season of life " not very apt to learn, and much less apt to unlearn." Besides, is there not considerable reason to doubt, whether God will accept the dregs of your life, when the prime and vigour of it have been withheld from him ; yea, employed to affront him ? If you are ever so serious and good when you grow old, you can do comparatively little for God in those days of weakness and affliction. I remember to have read of an old man, who, being converted in the decline of life, ordered this to be inscribed on his tomb-stone, " Here lies an old man of seven years of age." So many years he had been religious ; and he reckoned that he had lived no longer than he had lived religiously; and indeed, living in pleasure, or for worldly ends, is not living; it is rather death. f I speak, you see, upon the presumption of your living to be old; but can you depend on that, when "you know not what shall be on the morrow?" " All flesh is grass." "All the glory of man," health, strength, beauty, — all fade. It is vain to talk of what you will do, and how good you will be, when you are old ; since this night your souls may be required of you. Make haste, then, and delay not to keep God's commandments. I conclude all with that solemn exhortation of Solomon, which suits persons of every age, "Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor know- ledge, nor wisdom in the grave, whither thou goest,";}: • Job xiii. 26. + 1 Tim. v. 6. { Eccles. ix. 10. 383 DISCOURSE VII. Israel's journey through the wilderness, an emblem of THE christian's STATE ON EARTH. Numbers x. 12. And the children of Israel took their journeys out of the wilder- ness of Sinai; and the cloud rested in the wilderness of Par an. The apostle Paul observes, that the thing's which happened to Israel in the wilderness " happened to them for ensamples," or types and patterns, " to us ; and they are written for our admo- nition, upon whom the ends of the world are come."* The sacred writers sometimes allude to their case ; refer to their deliverance from Egypt as an emblem of the Christian's de- liverance from the slavery of sin and Satan ; and their entrance upon Canaan as an emblem of the heavenly state, which all the people of God shall possess. So that I think, my brethren, I am sufficiently justified in considering their journeys and stations in the wilderness as an emblem of the state of God's people, while they are passing through this world. This will give us a very natural and instructive idea of human life, and some important hints of caution and encouragement, particularly adapted to the circumstances of aged Christians. After God had delivered Israel from Egypt, he appointed them to wander forty years in the wilderness ; that he might punish their disobedience, cure them of the idolatry which they had been infected with in Egypt, give them time to learn the laws and ceremonies which he had enjoined them, and train them up, by subjection and discipline, for driving out the wicked Canaanites, whose land they were to possess. They had con- tinued long near mount Sinai, where the law was given ; and the text tells us, that " they took their journey out of the wil- derness of Sinai, and the cloud, which directed their march, rested in the wilderness of Paran," where they were to encamp. This wilderness of Paran was a vast desert ; it was eleven days' journey over ; and most of their stations, though called by parti- cular names, were in that wilderness.f So that we may naturally consider their state, during this period, as an emblem of the Christian's state while on earth. The subject of our discourse, therefore, will be this reflection, that While we are in this world we are passing through a wilder- ness ; and our removes in it are only from one wilderness to another. The Christian is travelling from Egypt, from spiritual slavery, to the heavenly Canaan, and all his journey is through a wilderness. The men of this world will object to and dislike the comparison, * 1 Cor. X. 11. i Numb. xii. 16. 384 orton's practical works, because tlie world is their portion, their all. But those whose chief business and governing desire is to get to heaven, and who have their conversation there, will acknowledge the emblem to be just, will dwell on it with pleasure, and derive instruction from it. The justice of this reflection will appear from seriously considering, that the present state is to the true Christian, on many accounts, an uncomfortable, a dangerous, and an unsettled state. This world is like a wilderness, as, I. It is an uncomfortable state. The wilderness was so to Israel, both on account of the incon- veniences they met with in it, and the goodness of the country to which they were going, and where they desired and longed to be. The wilderness of Paran was a dry, sandy desert. It is called in scripture, " a terrible wilderness, a land of deserts and pits, a land of drought and of the shadow of death, a land that no man passed through, and where no man dwelt."* And travellers give us the same account of it. Such is earth to the people of God. Their state here is represented in scripture as a pilgrimage ; they are " strangers and sojourners" on earth : ''few and evil" are the days of their pilgrimage; yea, they are full of trouble. The temptations which surround them ; the body of death which cleaves to them ; sin and corruption that still dwell in them; are their greatest burdens, and make their journey toilsome. Afflictions and troubles of various kinds, too many to be reckoned up, are a painful exercise, from which they are seldom free. Bodily disorders hinder them from active ser- vice and comfortable enjoyment. Their disappointed hopes and expectations distress their minds and spoil their pleasure. The want of earthly enjoyments is their uneasiness, and oftentimes their reproach ; and if they have much of the world, it is so far from making them happy, that it increaseth their cares and anxieties. They have many vexations from their fellow-travellers; from those of the same tribe ; and sometimes from those of the same tent and family. They would be serviceable toothers; but either have it not in their jDOwer, or others will not permit or receive their friendly attempts ; and they often meet with base and ungrateful returns for real services. The darkness of their own minds, to which it is owing that they know so little of God, of Christ, of themselves, of religion, and a future state, is a grievance to them ; and the imperfection of their own graces giveth them many sorrows of heart. They have various comforts indeed ; but these have all some alloy or mixture. And the noblest pleasures they find on earth are not the natural growth of the soil ; nor will "any cultivation of art produce them ; they are sent down immediately from heaven, as the manna was upon the Israelites ; or drawn out of unlikely objects, by the provi- * Jcr. ii. 6. DIS. VII.] THE CHRISTIAm's JOURNEY. 385 dence or grace of God, as the water was fetched out of the rock for Israel. Through such a wilderness they are travelling, where painful circumstances are every day occurring. In this wilderness their carcases must fall; for they are under the general sentence of mortality ; and there is no hope that their case will be much better, till they are quite past it. This world is like a wilderness, for, II. It is a dangerous state : Dangerous to the Christian's virtue and peace, to the life and health of his soid, which are the main things that he regards and pursues. Israel found the wilderness of Paran dangerous, as well as uncomfortable ; not only destitute of all suitable supplies, but beset with enemies. It is called " a waste howling- wilderness,"* referring to the many ravenous beasts that prowled about it with hideous howling, and often destroyed the helpless travellers. It is also called " a great and terrible wilderness, wherein were fiery serpents and scorpions ;"t and by these many of the Israelites were destroyed. They also met with some for- midable human- enemies; as Sihon, king of the Amorites, and Og, king of Bashan ; and were destroyed by some of the allure- ments of Balaam and Balak. In this respect, it is a lively emblem of the case of the Christian while on earth. His virtue is in continual danger from many quarters. His own appetites and passions often lead him into sin. The pleasures of the wil- derness, imperfect as they are, tend to seduce him from God and his duty ; being suited to the lower part of his nature, and strongly recommended by the language and practice of others. He seldom goeth into company, but he is in some peril from it. He is in danger of being infected by the bad examples, customs, and manners of the age ; which fashion sanctifies and enforces, against the authority and law of God. The allurements of the world are much more dangerous than its terrors; as Israel suffered more by Balaam's cursed advice to corrupt their prin- ciples and morals, than they could have done by Balak's hostile attack. In this wilderness there are many beasts of prey in human shape, who labour to corrupt innocence, and are glad to sully any worthy character. But the Christian hath not only flesh and blood to contend with, but principalities and powers. Satan, the old deceiver, watcheth to gain advantage over him ; now he lies in wait like a serpent, that he may bite him una- wares ; now he " goeth about like a roaring lion, seeking whom he may devour," and swallow up at once. Yea, he sometimes finds enemies among his friends, even inhisownhousehold, who would persuade him that he is too strict and scrupulous, or too active ; and so would weaken his strength, lessen his zeal, and beguile him of his reward. He must feel the truth of an observation of Dr, * Deut. xxxii. 10. t Deut. viii. 15 VOL- I. C C 386 ORTONS PRACTICAL WORKS. Lucas; " It is not seldom seen, that the friends of our bosom are the greatest enemies of our souls." In short, his whole life is a state of warfare ; he must carry on the combat against numerous enemies through life, and endure to the end. Once more, III. It is an unsettled stale; subject to continual chanfjes and alterations. Israel removed from the wilderness of Sinai to the wilderness of Paran. Though they journeyed from place to place, still it was in the wilderness. Thus all our removes and changes, though we expect they will be for the better, are only from one wilderness to another. This may be illustrated by observing, that we move from one age to another, from one place to an- other, from one condition to another ; but still it is in a wil- derness, and care and trouble will attend us in every remove. 1 . We are moving from one age to another ; and each is a wilderness. " Childhood and youth are vanity," generally spent in that which is insignificant and uni)rofitable ; and there are few circumstances in that period which give us pleasure in the reflection. There is an Eastern proverb which saith, " The remembrance of youth is a sigh." When we properly enter upon life, cares and anxieties seize upon us ; and we eagerly engage in some pursuits which in riper years we see to have been foolish. We promise ourselves much from the next stage ; that we shall have got into a good track of business ; that our work will be easy and our success sure ; and that this, with the pleasure of increasing connexions and a growing family, will overbalance our cares. But we find that we have only got further into the wilderness ; and sometimes say with Job, " Oh that I were as in the days of my youth !"* We then please ourselves with the hope that we shall enjoy repose in the advance of life, and that those who have been long our care, will comfort us after all our toil and labour. But some circumstance or other often ariseth to destroy or lessen the comfort we expected. Perhaps the capacity for relishing what we have gained is almost gone, and our former activity and vivacity are lost. Then come on " the evil days " in which we say, " There is no pleasure." The road becomes more burdensome than ever, so that we can hardly drag the poor remains of life along it ; and the aged, with all their infirmities, have sometimes the mortification to see their youngers weary of them. Every age hath its peculiar cares and burdens, and, as Moses saith of Israel in the wilderness, " we spend our years as a talc that is told."t Further, 2. We are sometimes moving from one place to another. There are few persons but have, in the course of their lives, been removed from one town and settlement to another. Sometimes the providence of God directs us to change our place, as the * .lol.xxix. 4. t Ps. xe. 9. DIS. VII.] THE christian's JOURNEY, 387 cloud pointed out the motions and stations of the camp of Israel. We are naturally fond of the place of our birth, or the place where we have spent our youth, or been for any time fixed ; use hath reconciled us to the inconveniences of it, and even turned some of them into pleasures. Old acquaintance and connexions are agreeable; and we are ready to say with Job, "I shall die in my nest,"=* and expect to be buried among our own people. But Providence moves us to some distant settlement. Perhaps disappointment in our business and schemes obligeth us to seek another sphere of action, by which our youthful intimacies are broken off. Or, if we continue on the same spot, our friends are removed ; and whole families that we loved, and with whom we took sweet counsel together, are scattered. It sometimes happens, that persons are scarcely fixed in a new station, and got over the difficulty and trouble of a remove, but a rout, as it is called, comes; an order from heaven to decamp, and they must march away to another place. Some unforeseen, unex- pected inconveniences spring up, where we intended to fix for life, and oblige us to think of another station. Perhaps Provi- dence leadetii us into trouble, because we are too secure in our peace, and not sufficiently thankful for it. Some persons, after they have been hurried and vexed with worldly cares and per- plexities, get to a more solitary station, and hope to spend the rest of their days in quiet; and then they are forced back again into the hurries of the world. There are many who quit their place and calling without need, and go contrary to the plainest intimations of Providence; they are never easy long in any place ; never long pleased with any business or connexions ; thus they multiply their own troubles. There are different cares and sorrows in different places ; but. cares and sorrows are the growth of every place ; for every place is a wilderness. Men fly from serpents, and get among scorpions ; and change a sandy desert for a marshy one. So that we iTkay acknowledge the justice of that saying of an ancient, " Wherever thou goest, crosses will follow thee ; for wherever thou goest thou carriest thyself with thee." Further, 2. We are changing from one condition to another. The state of our affairs, our bodies, and our connexions, is continually changing. Men's worldly circumstances rise and fall ; they are brought low ; they are exalted ; they go out full, and return empty, and the world smiles upon them again. But riches are oftentimes as troublesome as poverty, and bring more tempta- tions, cares, and vexations with them. We expect perhaps to be easy and happy in some new habitation ; and after much pains and expense to make it handsome and convenient, we find that no walls will keep out trouble, and no ornaments se- cure perpetual ease and quiet of mind. Health and sickness, as * Job xxix. 18. c t- 2 388 orton's practical works. well as prosperity and adversity, are set one against tlie other. We sometimes groan under acute pain, or languish with pining sickness. When health and ease are restored, some new dis- order soon attacks us ; or if we continue vigorous and cheerful for a long time together, we begin to see that there is some truth in the poet's words, that " health for want of change becomes disease." We enter on new relations in life, and promise our- selves much from them : but still it is a wilderness : if we have new pleasures, we have new cares and sorrows ; and if we double our joys, we double our griefs too. In every stage of the wilderness, we leave some of our relations and friends behind lis, the prey of the great and universal destroyer, Death : and we find the rest of the journey more tiresome and dangerous, for want of their assistance and company. Some are confined long in the wilderness, beyond the usual period of human life. Some- times they think themselves near the country for which they are bound ; and then, like Israel, they are turned back again, and have many more years to wander. Their burdens grow heavier, and their pleasures less; and nothing in the wilderness can support them : nothing but religion, and the hope of getting to Canaan at last. This, my brethren, is the state of mankind, even of good men : yea, the best of men, with regard to many of these things, fare as others do, as Moses and Aaron suffered with their rebellious brethren. Those who are got but a little way into the wilderness may think the representation strained. They have my best wishes they may find it so ; and that their journey may be as pleasant as is consistent with their end being peace. But I believe the experience of most persons, especially of the aged, confirms what I have been saying. And I heartily pray that it may dispose us to receive those useful instructions which this idea of human life suggests, and which it is my business now to recommend to you . APPLICATION. 1 . Let us he thankful that we have so many comforts in the wil- derness. Far be it from me to suggest that it is all gloomy and dreary. The wilderness was not so to Israel. They met with many pleasant spots ; some palm trees and wells of water.* They had Moses and Aaron with them ; were well guided and guarded, and fed and clothed. Their posterity were often re- minded of God's favours to their fathers there, and thankfully acknowledged them. So, at a solemn fast kept in Nehemiah's time, the Levites acknowledged, "Thou in thy manifold mercies forsookest them not in the wilderness : the pillar of the cloud de- parted not from them by day, to lead them in the way ; neither the pillar of fire by night, to show them light, and the way wherein thev should go : yea, forty years didst thou sustain them * Exod. XV. 27. DIS. VII.] THE CIlUlSTIAJj's JOURNEY. 380 in the wilderness, so that they lacked nothing."* And this, blessed be God, is our case. He giveth us bread to eat, and rai- ment to put on. We are not indeed fed and clothed by miracle, yet we are by providence ; and this thought is to a pious mind very delightful. God crowneth the year with his goodness. Our connexions with one another are a source of daily plea- sure. Our compassionate feelings, social affections, and meetings and friendly offices, take off the burdensomeness of the way. We have, as it were, Moses with us, as a lawgiver and governor; we are not exposed to savage, arbitrary power, but have our li- berties fenced about with good laws. We have God's word to be our guide and comfort. We have the heavenly manna ; that bread from heaven, of which, whosoever eateth, will not only en- joy present nourishment and delight, but live for ever. The Israelites drank of the rock that followed them, " and that rock was Christ;"f typical of the spiritual blessings he bestowed on his people, to refresh them in their travels through the wilder- ness. God giveth us also, as he did to them in the wilderness, " his good Spirit to instruct us.":}: We have Aaron with us ; the Lord's priests and ministers, to preside over our religious assem- blies. We have days of holy rest, and solemn feasts, and various exercises and ordinances, to strengthen and revive our hearts : and " with joy we may draw water out of these wells of salva- tion." To which I may add, that God is pleased sometimes to favour his servants with some foretastes and earnests of the hap- piness of the heavenly country, to increase their desires of it ; as Israel tasted of the fruits of Canaan in the desert. § Hitherto hath the Lord borne us up in the wilderness ; and it becomes us to remember all the way he hath led us, that we may be thank- ful unto him and bless his name. " Let the wilderness lift up its voice, and the inhabitants thereof give glory unto the Lord."|| 2. Let us be patient and contented under the evils of it. And for this plain reason ; because it is sin that hath turned the world into a wilderness. Why was Israel condemned to wander into the great and terrible wilderness, but because they were a per- verse and rebellious people, who tempted and provoked the most High ? Sin has spoiled the beauty and blasted the glory of the creation. Amidst all our sufferings, we are only feeling the na- tural consequences or just punishment of sin ; and this wilder- ness is much more comfortable than our iniquities deserve. Let us further consider, that some of the evils of it are wisely and kindly allotted to us, to prevent our being too fond of it, and seeking rest and happiness in it, short of Canaan : and we read God's merciful intention towards us, in what was said to Israel ; " He led thee through the great and terrible wilderness, that he might humble thee and prove thee, to do thee good at thy latter end ;"^ to discipline and train thee for a happy settlement in the * Nell. ix. 19—21. f 1 Cor. x. 4. t Neh. ix. 20. ^ i\'uiiib. xiii. 23, &ic. \\ Isa. xlii. 11. If Deut. viii. 16, 390 orton's practical works. heavenly country. Let us then expect trouble ; never raise our expectations too high from, nor be too fond of, any place, habi- tation, circumstance, or connexion ; for the more we expect from the world, the more shall we be disappointed. This caution is especially necessary for youth. Let us never look for a complete or a durable happiness here. When troubles come, let us guard our hearts, that they be not impatient and rebellious against God. It was monstrous conduct in Israel, to " provoke the most High in the wilderness," where they were suffering for their sins. " Neither murmur ye, as some of them murmured, and were destroyed of the destroyer." To prevent this, think of the goodness and mercy that follow you in every stage and circum- stance. And especially " look unto Jesus," who spent so many years in this wilderness ; and having left his original glory, and being perfectly holy, felt more from its inconveniences than we do. He hath traversed the desert before you, and left behind the print of his feet. In the way in which Christ hath gone, never complain ; and if the path be rough, consider your Fore- runner. Do not be impatient because the journey is long and tedious. Remember what the Psalmist saith of Israel's march through the wilderness ; " He led them forth by the right way."* Though it was round about and uncomfortable, it was still " the right way." God always leads his people the right way, the best way to their heavenly habitation, though it may not seem to them the nearest and most comfortable : and therefore, instead of murmuring, they ought to *'go oh their way rejoicing." 3. Let us earnestly seek and hope for the vresence of God with us in this wilderness ; and that will be every thing to us. It was the honour and happiness of Israel, that to them pertained " the glory ;"-t- the shining cloud, that was a symbol or emblem of the divine presence with them : this went before them in their journeys, and rested, as the text tells us, in the wilderness of Paran. This cloud attended them by day to direct their motions, screening them from the heat of the sun in those sandy lands ; and it appeared as a pillar of fire by night, to cast a light and warmth about them ; and it might also terrify and keep off wild beasts. We are not to expect any such sen- sible manifestations of the divine presence with us; but we have many gracious promises, that God will guide and defend liis people ; that " if in all our ways we acknowledge him, he will direct our paths;" that he will "order the steps of good men;" that they shall be " led by his Spirit;" that he will be " a sun and shield" to them. And it is observable, that these promises are often made in figurative expressions, taken from the cloud of glory in the wilderness ; particularly Isaiah saith, " The Lord will create upon every dwelling-place of mount Sion, and upon her assemblies, a cloud and a smoke by day, * I'salm cvii. 7. t Koiii. ix. 4. DIS. VII. J THE christian's JOURNEY. 391 and the shining of a flaming fire by night; for upon all the glory shall be a defence."* Let us therefore daily ask his pre- sence, guidance, and defence ; commit ourselves to his care, and follow the leadings of his providence ; for nothing can be more comfortable than to see God, as it v^^ere, going before us in our affairs and settlements, and especially our important changes in life. Let us look to him to guard us from every enemy ; especially from the fiery serpent, that would poison and destroy our souls. His help is to be obtained by living near to him in the exercises of faith and devotion. And if we have the light of his countenance with us, it will make the wilderness like Eden, and the desert like the garden of the Lord. 4. Let us rejoice in the views of the heavenly Canaan, and diligently pi^epare for it. " We," saith the apostle, " who have believed, do enter into rest ; for to us the good tidings of rest are preached as well as to them, even a rest that remaineth to the people of God."i- We are now in the wilderness, but there is a " better countiy, even a heavenly one," before us, to which we are travelling. This is uncomfortable ; but there is no want, no inconvenience, no sin, no sorrow there. This is dangerous; but no enemy shall come near that sacred abode; Satan and wicked men are for ever banished from it, no more to tempt or terrify the people of God. This is unsettled; but there his Israel find a settled rest, and shall be made " pillars in the house of God, to go out no more." That state is subject to no changes, but from better to better ; from one degree of happi- ness to another. Let us be thankful, my brethren, that such a rest and such a state is revealed and promised to us, that we are not to live always, not to wander endlessly in this wilder- ness. We may, by reading the word and mixing' faith with it, view " the good land" which God intends for our everlasting portion; and see something of the length and breadth, the business and fehcity of it. But let us, as the apostle exhorts, " fear, lest a promise being left us of entering into his rest, any of us should come short of it." " Let us labour to enter into that rest, lest any man fall after the same example of unbelief" as the Israelites. " With many of them God was displeased, and they were overthrown in the wilderness," and never entered Canaan. Wherefore, " let him that thinks he stands take heed lest he fall." Let us not " lust after evil things, as they lusted;" nor be covetous and eager in our desires of earthly enjoyments ; for God may, as in this case, " grant our request, and send leanness into our souls. "| Let us not idolize this world, nor indulge any criminal passions, nor " tempt Christ," lest we be destroyed as they were. Let our conversation be in heaven; and let the beheving views of it reconcile us to this wearisome pilgrimage, and comfort us under all our sorrows. * Isa. iv. 5. t Ileb. iv. 2, ike. X Psalm cvi. 15. 392 orton's practical works. A few stages more and we shall make a final remove to the heavenly land, of which it may be said more truly than of Canaan, that it is " the glory of all lands."* Indeed Jordan is in the way, death's cold flood divideth this good land fi-om the wilderness. But that God, who hath led us hitherto, and is our God for ever, will be our guide unto death, and through it, and make our passage safe and comfortable. And when we are once got through it, all sorrows, dangers, and fears are for ever over. All our wants will be supplied, and all our desires and hopes infinitely exceeded. There we shall see reason to acknowledge, as a holy man did just before he expired, that " he believed he could not have gone to heaven without every affliction which he had endured." Come on, then, my fellow pilgrims, and let not our souls, like Israel's, be " discouraged because of the way ;"f but " give thanks unto the Lord, for he is good ; for his mercy endureth for ever : to him who leadeth his people through the wilderness; for his mercy endureth for ever."J Amen. DISCOURSE VIII. the inward man renewed, amidst the decays of the outward man. 2 Corinthians iv. 16. F