//.Z 
 
 Srom f^e &t6rar|? of 
 
 (profesBor ^dtnuef (gXifTer 
 
 in (^[temorg of 
 
 3ubge ^dmuef (gltfPer (grecftinribge 
 
 (Jjrecenteb 6p 
 
 ^dntuef (Utiffer QSrecftinribge feong 
 
 to t^e fei6rari? of 
 
 (pxincdon S^eofogtcdf ^enttnarj 
 
8ERMON8, 
 
 PHILOSOPHICAL, EVANGELICAL. 
 
 ANI* 
 
 PRAGTXCA£ SUBJECTS^ 
 
 PIi8|«iN£D rOR THS 
 
 ms. OF VARIOUS (DENOMINATIONS OF CHRISTIANS- 
 
 BY TUB 
 
 REV. ELI *MEEKER. 
 
 ITHACA: 
 
 PRINTED BY MACK & ANDRUiS. 
 
 1827. 
 
NORTHERN DISTRICT OF > 
 
 NEW- YORK, \ ^° '^^ •• 
 
 BE IT REMEMBERED, That on the twenty- fourth day of A pril, in the fifty- 
 first yearof the Independence of the United Stales of America, A. D. 
 [L. S.] 1827, ELI MEEKER, of the said District, hath deposited in this Office the 
 title of a Book, the right whereof he claims as Author, in the words 
 following, to wit : ' 
 
 " Sermons, on Philosophical, Evangelical, and Practical subjects. Designed for the 
 use of various Denominations of Christians. By the Rev. Eli Meeker." 
 
 In conformity to the act of the Congress of the United States, entitled "An act for 
 the encouragement of learning, by securing the copies of Maps, Charts, and Books, 
 to the authors and proprietors of such copies, during the times therein mentioned •," 
 and also, to the act entitled " An act supplementary to an act entitled ' An act for the 
 encouragement of learning, by securing the copies of Maps, Charts, and Books, to the 
 authors and proprietors of such copies during the times therein mentioned,' and ex- 
 tending the benefits thereof to the arts of Designing, Engraving, and Etching histori- 
 cal and other print?," R. R. LANSING, Clerk 
 
 (j/" the J\rorthern District of JSPev^-Yarh 
 
PREFACE. 
 
 The following work is designed particularly for 
 the use of individuals and families, whose volumes 
 are few and whose reading is not extensive. And 
 for the purpose of rendering it the more useful, a 
 considerable portion of six interesting subjects is 
 taken from the writings of men so eminent, that pub- 
 lick utility is offered as an apology for thus presuming. 
 
 A few other particulars have been selected from 
 other authors. It is hoped the selection of subjects 
 and their illustration, will interest many who are not 
 professedly prous. as well as edify the most devout 
 C hristian. As a large number in this vicinity have 
 become subscribers for the present volume with the 
 expectation of its containing considerable variety, 
 exertions have been made not to have them disap- 
 pointed. The present and future well-being of man, 
 is the object for which these sermons appear in print. 
 The author humbly hopes, his labours in preparing 
 this work for publication, will in so'ue degree prove 
 useful for the promoting of its designed end; there- 
 fore, it is presented to the publick. 
 
CONTENTS. 
 
 SERMON I. 
 
 The original and present state of the world contrasted. 
 Genesis i. 31. And God saw every thing that he had made, and behold it 
 was very good, ....... a 
 
 SERMON II. 
 
 Identity ol" the human race. 
 Aets xvii. 26. And hath made of one blood all nations of men for to dwell 
 On all the face of the earth. ...... 20 
 
 SERMON III. 
 
 Man urged to act worthy of his dignified nature. 
 1 Kings ii. 2. Show thyself a man. ...... 33 
 
 SERxMON IV. 
 
 Envy one of the basest passions of the human breast. 
 Esther v. 13. Yet all this avaikth me nothing, so long as J see Mordecai 
 the Jeu'i sitting at the king's gate. ..... 48 
 
 SERMON V. 
 Reflections oti the devotion of the higher order of intelligences. 
 Isaiah vi. 2. (Vith twain he covered his face, and with twain he covered 
 his feet, and ivith twain he did Jly. ..... 5.0 
 
 SERMON VI. 
 
 Little things blight the fairest prospects of man. 
 Solomon's Song ii. 15. Take us the foxes, the little foxes, that spoil the 
 vines, for our 't^nes have tender grapes, .... 70 
 
 SERMON VII. 
 
 Man admonished of his duty by inferiour creatures. 
 Proverbs vi. 6. Go to the ant, thou sluggard, consider her ways and be 
 wise. ... PI 
 
 SERMON VIII. 
 
 Human activity, a means of obtaining blessings from God. 
 Mark iii. 5. Stretch forth thine hand. .... 94 
 
 SERMON IX. 
 V, . The value and use of money. 
 
 *.cclesiastes x. 19. Money answereth all things. . . . 107 
 
vi CONTENTS, 
 
 SERMON X. 
 
 The service of God and Mammon impossible. 
 Matthew vi. 24. Ye cannot servi Ood and Mammon. . , » 11^ 
 
 SERMON XI. 
 Desirable effects of a preached gospel. 
 Mark xvi. 15. Oo %ie into all the world, and preach the gospel to every 
 creature. ........ 129 
 
 SERMON XII. 
 
 Joseph's affection, seasonably manifested, worthy of imitation. 
 Genesis xv. 4. / am Joseph, your brother. .... 142 
 
 SERMON XIII. 
 
 A vain ciirios;ty reproved. 
 John xxi. 22. What is that to thee .^ follow thou me. . . .153 
 
 SERMON XIV. 
 
 ' Zion's trials and prospects. > 
 
 Psalm xlviii. 12. Walk about Zion, and go round about her ; tell the towers 
 thereof. ........ 165 
 
 SERMON XV. 
 
 iccess of Christianity. 
 
 176 
 
 SEKMOIN AV. 
 
 Origin of the Christian name, and success of Christianity. 
 Acts xi. 26. The disciples were culled Christians Jirst at Anlioch. 
 
 SERMON XVI. 
 
 Man fearfully and wonderfully made. 
 Psalm cxxxix. 14. / am fearfully and wonderfully made. . . 188 
 
 SERMON XVII. 
 
 True religion all important. 
 Isaiah xxviii. 20. For the bed is shorter than Ihut u man can stretch himself 
 on it, and the covering narrower than that he can wrap himself in it. . 219 
 
 SERMON XVIII. 
 
 Neglect of present duty the ruin of man. 
 1 K in-^s XX. 40. ^nd as thy servant was busy here and there, he was gone. 231 
 
 SERMON XIX. 
 
 The path of human happiness. 
 Psalm iv. 6. 'Tliere be many that say. Who will show us any good? . 243 
 
 SERMON XX. 
 Little things make up the character of a man. 
 Luke xvi. 10. He that is faithful in that which is least, isfaiihfid also in 
 much : and he that is unjust in the least, is unjust also in much. . 25' 
 
 SERMON XXI. 
 On Justification. 
 Romans iii. 24. Being justified freely by his grace-, through the redemption 
 fhaii^ in Christ Jesus. , .. , . 373 
 
CONTENTS. VU 
 
 SERMON XXn. 
 
 Death and the intermediate state. 
 ■Ecclesiastej xii. 7. Then shall the dust return to the earth as it was; and 
 the spirit shall return unto God, who gave it. . . • . 299 
 
 SERMON XXIII. 
 The resurrection of the human body, and wonderfully glorious change. 
 1 Corinthians xv. 53. This corruptible must put on incorruption : and this 
 mortal must put on immortality. ..... 329 
 
 SERMON XXIV. 
 
 Ministers of the gospel, encouraged to hold forth variety as a prominent 
 trait in their publick discourses. 
 Matthew xiii. 52. Enery scribe which is instructed unto the kingdom of 
 heaven, is like unto a man that is a householder, which bringeth forth out 
 of his treasure things new and old. . . . . • 356 
 
 APPENDIX. 
 Explication of the term Nature. ..... 39t 
 
 Explication of the term Law. , , ^ . « . 399 
 
SERMON 1. 
 
 THE ORIGINAL STATE OF TIIK WORLD FAR "MORE EXCEL- 
 LENT AND DESIRABLE THAN THE PRESENT. 
 
 Genesis i. 31. 
 
 And God saw every thins;, that he had made, ami, behold. 
 it icas very good. 
 
 These words present us with the viewMvhich the 
 Lord had, when his works oi creation were com- 
 pleted. And they are represented to be glorious and. 
 excellent; worthy of a Being supremely wise and 
 good, vlankind" readily discern and acknowledge 
 that some of the divine works bear evident marks 
 of divine goodness; and they are ready to conjecture, 
 that some are not stamped with wisdom nor benevo- 
 lence. But the Creator himself has- declared them 
 all not only to be goorl, but to be very good. All 
 the works which God created, in six days, have, in 
 the view of infinite wisdom and goodness, been con- 
 sidered as superlatively excellent; and as such they 
 are announced to man, who should view them in 
 the same light. Doubtless, one reason, why man- 
 kind are no more astonished and affected with the 
 displays of the wondrous goodness of God m his 
 works of creation, is, that they have such limited 
 or scanty views of the divine works, consequently 
 they are unable to discern to a very great extent 
 the supremely benevolent design. The more any 
 one becomes acquainted with cause and effect, and 
 the more he is enabled to search into the nature of 
 things, so far as man is capable, by contemplating 
 the works of nature; the more is he led to see and 
 admire infinite wisdom and goodness. 
 
10 SERMON I. 
 
 Another reason, why many do not see, that every 
 thing which the Lord has made, is very g6od, is, 
 that they confine their views to the world and its 
 inhabitants as in a state of condemnation and not 
 in their original state. They do not consider how 
 very different the appearance and reality of things 
 were, before the flood, and especially before the 
 entrance of sin into the world. The earth and every 
 thing that pertains to it, are materially changed and 
 under the curse of God in consequence of the sin 
 of our tirst parents and of the sins of the world. By 
 contrasting the present and the original state of 
 God's works of creation, our views may be enlarged 
 concerning the divine goodness. Let me repeat the 
 words of the text: " And God saw every thing that 
 he had made, and, behold, it was very good." Thus 
 the great Creator viewed his works, on the sixth 
 day, when the heavens and the earth were finished, 
 and all the host of them. They not only as a stu- 
 pendous system exhibited the wisdom and goodness 
 of God, but every part both in the natural and moral 
 creation was admirably designed to manifest the 
 being and perfections of Jehovah. Infinite wisdom 
 and benevolence devised the wondrous scheme; and 
 almighty power gave existence. As the L<ord is by 
 nature invisible, so the manifold works of creation 
 are the book of nature, in which finite intelligencies 
 may read, and form consistent and exalted views of 
 his true character. In the illustration of the present 
 subject, but few things can be noticed. The object 
 will be to show, that the origiiial state of the world 
 both in a natural and moral point of view, was far 
 more excellent and desirable than the present. Scrip- 
 ture, reason, and probability are to be the aids to 
 establish the point. Man and his varied situations 
 and relations will constitute the chief part of this 
 discourse, though not exclusive of the material 
 world and the animal creation. 
 
 1st. The goodness of God will appear very con- 
 
• SERMON I. ~ 11 
 
 spicuous, it we consider the soul of Adam, the father 
 of the human race, in its original state, as he was 
 created on the sixth day. As the soul of man is 
 the most excellent part of any of the works of this 
 lower world, so we should naturally conclude, that 
 it would be the nearest resemblance of its Author. 
 And with such a conclusion the following, scriptural 
 account is in entire accordance. So God created 
 man in his own image ; in the image of God created 
 iie him. The Lord is a Spirit, or an intelligent 
 Bei*ng, whose understanding is infinite. The soul or 
 intelligence of man is finite, a mere image of the 
 omnipresent, invisible Jehovah. And as the Lord is 
 infinitely holy, and most righteous in all his ways, so 
 w^e are taught, that God, made man upright. Thus 
 all mankind bear the natural image ot thr^-ir Maker, 
 as they are intelligent beings ; and our first parents 
 were created after his moral image in a state of 
 perfect holiness. How happy then must have been 
 such a state ; how much resembling that of the holy 
 and blessed angels. The soul of Adam was doubt- 
 less more capacious than that of any of his offspring; 
 and his means of improvement and advancement 
 must have been far superiour to those of any of his 
 fallen race. This is evident from the consideration, 
 that sin introduces natural evils, mental as well as 
 bodily. Whether our first parents had a language, 
 suited to their original state, implanted in their very 
 natures, and innate ; or whether the Lord thus fur- 
 nished them in a supernatural manner, we cannot 
 tell. However, that they had such a language and 
 correspondent knowledge, reason would teach as 
 well as scripture. The description, of Adam's giv- 
 ing names to all the animals of the earth, will throw 
 much light on this subject. Out of the ground the 
 Lord God formed every beast of the field, and every 
 fowl of the air, and brought them unto Adam, to see 
 what he would call them : and whatsoever Adam 
 called every living creature, that was the name 
 
i'2 SKRMOA I, ^ 
 
 thereof. And Adam gave names to all catile, and to 
 the fowl of the air, and to every beast of ih-^ f'.Hd, 
 The idea which some entertain, that Adam though 
 very happy, had but little knowledge, is entirely 
 groundless, and every way inconsistent. It is' 
 founded perhaps on the expression of Satan, " Ye 
 shall be as gods, knoAving good and evil." But what 
 must be the proper import of such a temptation.^ 
 Truly this. Eat of ihe forl-idden fruit, and yoiir 
 extensive knowledge and enlarged views will be su- 
 per?iaturally augmented; and ye, who are but li-ttle 
 lower than the angels, will at once be equal to them. 
 The serpent, from dread experience, knew, that the 
 suggestion of the highest possible attainments of 
 knowledge, would be the most likely to excile am- 
 bition in the heart of one of a capacious mind, and 
 of clear and sublime views. Aspiring to be gods, 
 angels fell: 'aspiring to be angels, man rebelled. 
 But the race of x\dam have souls inferiour to him, in 
 consequence of the diseases both of the mind and 
 of the body. How extensive the capacity, how great 
 the knowledge, how holy and happy must have been 
 our first parents, whilst in that blessed situation, the 
 garden of Eden ! \V hen we consider the soul of 
 Adam in a state of innocence, a living, holy image of 
 its Creator, the divine goodness shines conspicu- 
 ously; for the Lord himself saw, that it was made 
 very good. 
 
 2nd. If we compare the human body in its original 
 state and present condition, -the divine wisdom and. 
 goodness will be very manifest. No doubt Adam 
 had the most regular, bodily form, and the most 
 beautiful and interesting countenance of any mere 
 man, that ever lived. Then, not only the human 
 soul, but the human body, was in a state of per- 
 fection. Then, was man the immediate offspring 
 of God, and he breathed air so pare, that his 
 body Avas not subject to sickness and mortality. 
 By reason of sin every manner of disease and 
 
SERMON I. 14 
 
 death itself have entered the world. Hence, 
 the beauty, vigour, and activity of the human body 
 are greatly degenerated. Irregular forms 'and fea- 
 tures, constitutional diseases and the prevalent dis- 
 tempCi's of mortals, finally all bodily infirmities, are 
 the effect of human apostrxcy. This, and more than 
 this, is implied in the expression, dust thou art, and 
 unto dust shalt thou return. Human bodies are be- 
 come corrupt by irregular, sensual desires, by sinful 
 passions and vitiated appetite. All the affections 
 and passions of man in his original state were for 
 good ; and his reason and appetite were in perfect 
 unison. But how sadly reversed the present state ! 
 Constitutional sins originate chiefly from the irregu- 
 larities of the human body; hence the minds of 
 many are excited by what is denominated the right 
 eye sin from some of the defiects or irregularities of 
 the animal frame. Many have their minds greatly 
 beclouded and deprest nearly all their days, on the 
 account of some local complaint, or perhaps a va- 
 riety of bodily maladies. But the healthful and 
 vigorous body of 4dam, and the perfect state of the 
 various senses, would be almost constant inlets of 
 entertainment, and sources of joy. Had he not 
 apostatized from God, his body would never have 
 fallen a prey to death, but would probably have been 
 translated, or instantly changed into a spiritual body, 
 like the bodies of Enoch and Elijah, and like the 
 change that shall be produced in those, that shall be 
 on the earth, at the time of the sounding of the last 
 trump. Originally the human frame was a most 
 beautiful temple, containing a perfect, human soul. 
 But now it is a decaying tabernacle, inhabited by a 
 degenerate, apostate spirit. Not only was the soul 
 of man made after the image of God; but a most 
 perfect human body was formed to be its suitable 
 com.panion and partner. This is fairly infered from 
 the expression, behold, it was very good. Then we 
 may see, that far more excellent and desirable was 
 
14 SERMON I. 
 
 the original than the present state of the corporeal 
 system, and how conspicuous the goodness of God ! 
 
 3rd. The world itself in its original state was pro- 
 nounced superlatively good, and as such should be 
 viewed by man. The earth in its pristine state was 
 a globe beautifully formed, and vvell calculated for 
 the support of animals, and for the convenience of 
 man. In its present state it is greatly altered, and 
 wonderfully changed from what it once was. Its 
 surface is far more irregular and rugged, than it was 
 when pronounced very good. Inundations and earth- 
 quakes have made havock with certain parts of the 
 world. The flood especially has desolated the 
 whole surface, and produced many dreary mountains 
 and awful gulfs. We read of high hills and moun- 
 tains, before this catastrophe; but they would not 
 compare with the present. They would not be too 
 stately to render a most agreeable variety either to 
 charm the eye, or to be most productive. In con- 
 sequence of sin not only the moral but the natural 
 world is greatly degenerated ; for the earth itself is 
 cursed for man's s?ke. We may well bless the Lord, 
 that we have the earth, his foot stool, even in its 
 present state for our abode ; but, yet, how must it 
 once have been far more excellent and most desirable. 
 
 4th. The condition of mar) and all things around 
 him were originally very good ; but in his present 
 state they are greatly reversed. Adam had a garden, 
 whose soil was most fertile ; and all the requisite 
 labour would only serve to render him healthy, 
 active, and cheerful. Delightful his situation ! for out 
 of the ground made the Lord God to grow every 
 tree, that is pleasant to the sight, and good for food. 
 Though we frequently behold the face of nature 
 clothed with verdant beauty ; yet its scenery was 
 once far more beautiful and delightsome, but how 
 are labour and vexation, sorrow and grief, now 
 visible throughout the world, which lieth in wicked- 
 ness. Awfullv true the denunciation, Cursed is the 
 
SERMON I. lu 
 
 ground ior thy sake, in sorrow shalt thou eat of it, 
 all the clays of thy life ; Thorns also and thistles 
 shall it bring forth to thee ; and thou shalt eat the 
 herb of the field : In the sweat of thy face shalt 
 thou eat bread, till thou return unto the ground. 
 Then the unpleasant excesses of climate, and the 
 infected atmosphere are a judgement from heaven 
 for man's transgression. For the same reason the 
 beasts become savage towards one another and 
 towards man. How submissive were they and inof- 
 fensive before the tail! Now, many of them are ready 
 to destroy man, the lord of this lower world; and 
 they fear him not only for his intelligent countenance 
 but also for his wicked looks. The beasts of the 
 field and even the elements are now hostile and set 
 in array against him. When considering the mani- 
 fold miseries of this life, does any one imagine, that 
 the divine goodness is greatly eclipsed.'^ This sub- 
 ject will teach him to contemplate the world and all 
 things therein, on the sixth day, when the Lord 
 pronounced them all very good. Then will he be- 
 hold the beauties and wonders of paradise; and the 
 same state would have continued to this day with 
 glorious improvement, had not sin entered this world. 
 The evils and direful calamities of this life must not 
 be a reproach to the divine goodness but to man. 
 His revolt from his supreme Lord has immersed him 
 in all the miseries of this life and exposed him to 
 the woes of the life to come. But notwithstanding 
 the sins of the world, through the divine grace, mercy 
 and forbearance of God, how manifold is the divine 
 goodness, what a continued series of varied favours 
 does heaven confer even on the evil and unthankful. 
 Yet how much brighter was the original state of 
 things, when all were perfection, were superlatively 
 excellent in the view of God. 
 
 IMPROVEMENT. 
 
 1st. If this subject has reflected some light on the 
 vorks of creation concerning the goodness of God, 
 
It) "sermon I. 
 
 then it may be proper to make a lew observationK 
 concerning the necessity and excellence of divine 
 revelation, which will be a farther manifestation of the 
 divine goodness. When we consider, that the great, 
 first cause has not only given existence to matter, but 
 also to mind, we may conclude, that a revelation from 
 God to man is possible. Surely he, who created 
 intelligent beings, can reveal himself to them, or ex- 
 cite ideas in their minds by his immediate agency 
 without the intervention of means or second causes. 
 The same power, which created the human mind by 
 an immediate, positive agency, can furnish the mind 
 ^vith clear and distinct ideas by the same agency, 
 which is implied in the term, revelation. And truly 
 a revelation from God to man is very desirable. Our 
 first parents, in a state of innocency, might reason 
 from the works of creation and providence, that their 
 Creator is great, powerful, intelligent, and benevolent; 
 and that they ought to love a being so glorious and 
 munificent. But, without a revelation from God, it 
 does not appear, that they would know , how they 
 should worship him, that they might express their love 
 in themost suitable manner: Neither could they know, 
 whether their Creator designed them for immortality. 
 And, if they should believe this, they could not tell, 
 whether this world would be their eternal home, or 
 whether they should enter another state of existence. 
 When they felt hunger, they might draw some rational 
 conclusions, that it would be lawful for them to par- 
 take of the fruits of the earth for their support ; but 
 could they safely infer, that they might take the beasts 
 of the field for food ? How could they determine with 
 certainty, that the animals of the earth, although in 
 different grades below them, were not rational, ac- 
 countable, and immortal creatures ? Even in the 
 primitive state of uprightness a revelation Avas de- 
 sirable and needful : but far more so, since mankind 
 are in a fallen, blinded, and ruined condition ; for it 
 makes known the only possible way of salvation. 
 Would we be sensible of the great importance of a 
 
SERMON t. .1^ 
 
 divine rev elation, we should not only turn our thoughls 
 to those vt^ho enjoy it, and all the advantages arising 
 from it ; but we should contemplate the deplorable 
 situation of those, who are destitute of its enlight- 
 ening influence. That many of the nations or tribes 
 of the earth, are, at present, in a benighted, forlorn 
 condition, tio person of information can deny, and 
 the same might be said concerning all past ages. 
 When we consider the strange worship of Heathen 
 nations, and their base and scandalous sacrifices, for 
 the making of an atonement for sin, that they may 
 pacify their offended deities, we have existing evi- 
 dence of the necessity of a divine revelation to point 
 out to lost man the way of salvation. Without such 
 a divine gift, fallen, guilty man could not certainly 
 tell, whether a holy and righteous God could forgive 
 sinners ; or, if he could, whether he would grant 
 pardon, and on what terms. They could have no 
 certainty merely by repenting; and they could not 
 possibly tell what atonement would be necessary* 
 This required wisdom far beyond that of men or of 
 angels. Moreover the contents of the sacred wri- 
 tings serve to evince their divine original. The 
 things revealed are perfectly credible and consistent, 
 and form an extensive and harmonious scheme. The 
 doctrines and duties revealed are not repugnant to 
 the law of nature, but consonant to reason and con- 
 science. Finite, short sighted man may imagine, 
 that the sacred volume contains many unnecessary 
 ihings, that are not worthy to be included in a reve- 
 lation from God. But, although some make objections 
 to the sacred writings, because they do not exactly 
 accord to their notions; nevertheless they do the 
 game concerning the works of creation and provi- 
 dence. And as they do not see the wisdom of many 
 of the works of nature, hence an argument may be 
 derived in favour of the authenticity of the sacred 
 writings; because they were given to man gradually 
 and analagous in a manner to the other works of God- 
 
 3 
 
18 , SERiMON I. 
 
 Also from the fulfilment of prophecies may be derived 
 a convincing argument to show, tliat revelation is truly 
 divine. Finite beings can only conjecture, they 
 cannot certainly foretell what things or events will 
 come to pass. To have a perfect view of futurity, or 
 to foreknow the events, which are to take place, is 
 the prerogative of Deity. Hence the completion of 
 the prophecies carries convincing evidence, that the 
 writers were divinely inspired Many important 
 events, and to human view improbable, have been 
 foretold and fulfiled, even in the minutest circum- 
 stances. Moreover many important miracles have 
 been wrought as a confirmation of the reality ol reve- 
 lation being divine. Miracles were etfected on 
 publick occasions, and they appealed immediately 
 to the senses of men^ as this was the highest kind of 
 evidence, which could be given or demanded. They 
 were wrought for very important purposes, and they 
 tended to show, that the messages which the irispired 
 penman delivered, were revealed to them from 
 heaven, and should be received as coming with the 
 declaration and authority of Jehovah. 
 
 2nd. This subject may lead us to see the odious 
 nature and destructive tendency of sin. How has it 
 changed both the moral and natural world, and what 
 dreadful devastations has it made. What a sad 
 alteration has it produced in the condition of man, and 
 in the very animals as well as in the earth itself Every 
 groan, or painful sensation, and all the woes of the 
 earth, announce sin to be exceedingly sinful. They 
 are not mere calamities sent upon feeble and innocent 
 mortals, but the judgements of heaven, upon an 
 ungodly world, who seek any thing rather than to 
 know, love, and serve the only living and true God. 
 
 3rd. How are gratitude and praise due to God. 
 What a mercy, that man, ruined by sin, may be 
 delivered from its dominion here, and from its curse 
 hereafter. What a privilege, that the soul may be 
 renewed by grace, enjoy the communion of its maker. 
 
SERMON r. ID 
 
 and, at last, be for ever blessed with the fuhiess of his 
 love. Is any one afflicted with the various calamities of 
 life ? How should hope beam in his soul, that he may 
 be delivered from temporal and eternal evils. How 
 should he seek to be an inhabitant of the new heavens 
 and new earth, wherein dwelleth righteousness, and 
 where all things are in perfection the most consum- 
 mate and glorious. Amen. 
 
SERMON II. 
 
 . IDENTITY OF THE HUMAN RACE. 
 
 Acts, xvii. 26. 
 
 >.ind hath made of one blood all nations of men for to 
 dwell on all the face of the earth. 
 
 JL HE word of God is indeed a treasure of goodly 
 pearls. In its vast resources may be found the 
 richest jeAvels, and the most costly diamonds. To 
 the cultivator of the earth it presents a field of im- 
 mense value; and to the merchant, the choicest 
 goods, and the most durable riches. To the wise 
 are exhibited rich stores of hidden wisdom ; and the 
 simple are invited to receive instruction, and lay hold 
 on understanding. Beauty and sublimity adprn its 
 sacred pages, and invite the scholar to come, improve 
 his taste, and attain the highest refinement of his 
 mind. In the divine word the hungry soul may obtain 
 the choicest food; the weary find rest; and the 
 thirsty, drink of the waters of salvation from the 
 river of life. The poor may be made rich ; the 
 beggar wear a crown ; and frail mortals be clothed 
 with glorious immortality. The sacred writings 
 abound with the most able instructions, that we may 
 wisely order our conduct in time ; but their chief 
 value must be estimated from those important truths, 
 Avhich relate to eternity. All the doctrines and 
 duties, taught in the Bible, are harmonious. They 
 are all closely connected with each other; and 
 necessary to form a complete system, that man may 
 be instructed in all those things which may exalt the 
 dignity of his nature. And no general truth can be 
 taken away, without breaking the great chain of 
 
aERMON II. 21 
 
 revelation. In the words of the text, with those in 
 connexion, we are taught the identity of the human 
 race. God that made the worldj and all things 
 therein, seeing that he is Lord of heaven and earth, 
 dwelleth not in temples, made with hands ; neither is 
 worshiped with men's hands, as though he needed 
 any thing, seeing he giveth to all life, and breath, and 
 all things : And hath made of one blood all nations 
 of men for to dwell on all the face of the earth. These 
 words teach us, that all mankind, throughout all the 
 world, are of the same origin : Or, in other words, 
 That God created Adarn and Eve, and that from 
 them the whole human race have descended. But 
 mankind exist under such differentvarieties of stature, 
 of complexion, and of features, that we might be led 
 to conclude, they are not all of the same descent, 
 had we not the word of God for our guide. In es- 
 tablishing the identity of the human race, I shall in 
 the lirst place, contrast some of the peculiarities of 
 the human body with the bodies of the animals of 
 the earth. And the vast difference between them will 
 be an argument in favour of human identity, 
 
 1st. The figure of the human body is essentially 
 different from all animal bodies. Throughout, it is 
 a more completely organized and finished piece of 
 divine mechanism. Man, as it respects his animal 
 frame, evidently holds the first rank in relation to 
 the species of animals. He is distinguished from 
 them also in a very striking manner by the erectness 
 of his form. See the beasts naturally bending 
 towards the earth, as if created for the purpose of 
 grovelling in the dust, and solely its kindred. But 
 see man from the erectness of his posture by nature, 
 looking towards the heavens, as if of higher birth, 
 and destined at last to soar on high. By an infinite 
 number of muscles and articulations in the structure 
 of the human frame, man is capable of a far greater 
 variety of easy movements, and useful, purposes, 
 than any of the animal tribes, particularly in the 
 
22 SERMON II. 
 
 nicer operations of the arts, without which the^ 
 could neither have been invented nor practised. 
 The human body in its various members, and in the 
 symmetry of the whole, exhibits remarkably pleasing 
 and elegant proportions. Its adaptation to perform 
 delicate and useful operations, plaiuly evinces the 
 intention of the ( rcitor to favour the cultivation of 
 all the arts, necessary for the purposes of life, for 
 convenience and ornament. The varied clothins: of 
 the animals of the earth are in direct contrast to 
 that of man. All animals are clothed by the gift of 
 nature ; but the garments of man are the W'Ork of 
 art. And this is one mark by which they may easily 
 be distinguished. Thus we may be led to see by 
 contrast, that the figure and condition of the human 
 body are strikingly diflerent from all animal bodies. 
 2d, The human countenance is essentially different 
 from that of any of the animals. Some animals have 
 a visage far more engaging than others. But how 
 insignificant the appearance, compared with the 
 beautiful and interesting countenance of a human 
 being. Some animals by their looks discover doci- 
 lity ; some, cunning ; and others, sagacity. But 
 intelligence,with far superiour paintings,is delineated 
 on the fine and delicate lines of the human counte- 
 nance. The variety of ideas and emotions continually 
 arising in the mind, communicates to the countenance 
 a habit of quick and various fiexibihty, which renders 
 it capable of expressing suddenly upon the features, 
 every thought. Says Doctor Smith, expression, in a 
 low degree, belo:!gs even to the animals. Ihis we 
 know; for we see them brighten with joy, and gambol 
 wdth pleasure : they languish in sickness, and writhe 
 in pain. Their eyes sometimes sparkle with love, or 
 flash with rage : and even the tear of distress may 
 be seen to roll down their cheeks. But the expression 
 of the human countenance is incomparably more 
 various than that of any animal. Such is the myste- 
 rious union and sympathy between the human soul 
 
SERMON II. 23 
 
 and body, that in the dehcate and flexible human 
 ^countenance, there is hardly the slightest movement 
 or emotion of the mind, which has not its external 
 character or symbol. Thus even the looks and 
 features, though a silent, are an impressive language. 
 Time will not allow me. to treat of the diversity 
 and beautiful intermixture of colour, and its varied 
 changes in a human countenance, which, by contrast, 
 we discern to be evidently and strikingly different 
 from that of any of the animals. 
 
 3rd. The human voice is a criterion, by which man 
 may be readily distinguished from any of the animals 
 of the earth. Speech is the prerogative of man, and 
 of which no animal can be taugJit to participate. 
 Animals can make those varied souiids, which are 
 necessary to call their young, or to give them warn- 
 ing of their danger. But the power of communi- 
 cating thoughts by words belongs to man alone. No 
 animal has ever had the faculty of speech; but all 
 the tribes of mankind have enjoyed this gift. Lan- 
 guage, as to the characters and structure, is different 
 in different nations ; but the great end is the same 
 in all, to express the thoughts of the mind by words. 
 The voice of man, in singnig the praises of his Maker, 
 is far superiour to the musical sounds of any animal 
 both for melody and sentiment. The birds of the 
 air warble their pleasant notes; but they have not 
 the power of articulate harmony. Vocal musick is 
 impressively instructing, and highly pleasing. Let 
 us call to mind some person, that is dumb, or deprived 
 the gift of speech, and then we may have some just 
 views of the vast superiority, and striking difference, 
 which exist between the power of the human voice, 
 and those mere sounds of nature, of which animals 
 are capable. The gift of speech, with that of musick, 
 is one of the greatest blessings both for entertain- 
 ment and benefit, ever configred on man, as it 
 respects his animal frame. And although animals 
 can make sounds, necessary to their situation ; yet 
 
24 SERMON 11. 
 
 the human x^oice is a criterion, by which man ma^ 
 be readily distinguished from any of the animals of 
 the earth. I shall proceed in the second place, 
 directly to establish the identity of the human race. 
 And hath made of one blood all nations of men for 
 to dwell on all the face of the earth. This expres- 
 sion teaches us, that all human beings upon the globe 
 have the same kind of animal life. But the present 
 discourse is designed, from natural and moral causes, 
 to reconcile those varieties of figure, of features, 
 and complexion, which exist among the human 
 species. Some of the principal varieties in the 
 aspect of mankind will be noticed. And 1 would 
 observe in the first place, that the Esquimaux, the 
 Laplanders, the Samoiedes, and the northern tribes 
 of the Tartars, have their head and breast uncom- 
 monly large, the neck uncommonly short, the eyes, 
 hands, and feet uncommonly small. The cause is 
 doubtless owing chiefly to the climate ; as they live 
 in the northern parts of the globe, in which regions 
 intense and almost perpetual cold reigns. The 
 natural effect of a climate so cold, is to restrain the 
 growth and expansion of the limbs most remote from 
 the centre of warmth and circulating heat in the body. 
 The natural consequence is, the size of the hands 
 and feet are greatly diminished ; whilst the head and 
 breast, which receive the most forcible impulse of 
 the blood, will be proportionably enlarged. And as 
 the head and breast are so greatly expanded, the 
 neck is apparently shortened. Moreover the inhabit- 
 ants of those cold regions are habitually raising 
 their shoulders to protect their necks from the 
 uncomfortable effects of intense frost and cold ; and 
 their heads seem to rest on their breast, or sunk down 
 even below their shoulders. This appearance is 
 what gave rise to the fable of tribes, who had no 
 necks. But should any ol us be removed to those 
 regions of the north, we should readily contract their 
 habits, and by the intensity of the cold, should begin 
 
SERMON If. 25 
 
 to be assimilated to them, and in a few generations 
 should partake of all their peculiarities. For illus- 
 tration, suppose a tree, in a warm climate, to have a 
 long and slender body, and very extended limbs. 
 Let a youjig shoot of the same be transplanted to a 
 cold chmate, and re-produced for a few centuries; 
 the body of the tree would become much shorter and 
 thicker, and its branches not so extensively spread. 
 In consequence of the uiu'emitted constrictio'a of 
 cold, a particular habit of body, or disposition of 
 features becomes incorporated into the system, and 
 gives a form to the person, and lineaments to the 
 features more or less strongly marked, as far as the 
 cause is found to operate. On this same principle 
 we may account for the dark and brown complexion, 
 and the coarseness and roughness of the countenances 
 of the inhabitants of the frozen regions. Their 
 rough and harsh features are the natural result of 
 the corrugations ar\d distortions occasioned by the 
 climate. In our own climate when a person is exposed 
 to the severities of a bleak, north wind in a severe, 
 cold morning, for only one hour, how is his visage 
 changed by a mome'itary roughness and brownness. 
 Coarse living, unpolished society, and severity of 
 climate are reasons sufficient to account for all the 
 peculiarities and irregularities of pomplexion, fea- 
 tures, and stature, which characterize the inhabitants 
 of the regions of the iiorth. 
 
 2d. I shall now take a view of some of the fairest 
 complexions of any people upon the globe. But such 
 inhabitants must be found where climate is congenial 
 by its temperature, and where the cultivation of the 
 arts and sciences is carried to its greatest perfection. 
 Some of the Europeans and the Americans in the 
 United States are intended. Their residence is in 
 the northern, temperate zone, where climate is 
 favourable to a fair and ruddy complexion; and 
 where learning and polished society are calculated to 
 produce lively and interesting features in the couxite- 
 
 4 
 
26 SERMON II. 
 
 nance. The inhabitants, have by no means, unilbrmity 
 in all respects ; as their circumstances and opportu- 
 nities are greatly varied in the same country. Some 
 local situations, states of society, and modes of living 
 are more favourable than others for the exertion of 
 the ment-i^ powers, for refinement of manners, and 
 for forming constitutional habits and complexion. 
 And where a people have long cultivated the arts and 
 sciences, aF>d refined manners with success, a general 
 aptitude becomes hereditary among their descend- 
 ants. Thus this influence and these effects will in 
 some degree be communicated from posterity to 
 posterity. Birth and education not only peculiarize 
 different nations, but different societies and families. 
 The distinguished privileges, salubrious climate, and 
 manner of living, give the superiority of some nations 
 over others for stature, features, and complexion. 
 
 3d. The Jews will be next taken into coiisideration. 
 The idea, which some entertain of their existing 
 with the contrast of colours white and black, is in- 
 correct. It is not proper to divide them into the two 
 classes of white Jews and black Jews. They are 
 dispersed through every country in the world ; and 
 they have four differences of complexion : the fair, 
 swarthy, olive, and black. In whatever region they 
 are found, they are marked with the common com- 
 plexion of the natives. The Jews who live in Britain 
 and Germany, and v/ho are the descendants of past 
 generations, have an intermixture of a fair and ruddy 
 complexion, nearly resembling that of the English 
 and Germans. Those oi Spain and Portugal are 
 swarthy, but little varied from the complexion of the 
 Spaniards and Portuguese, hi Syria, they, like the 
 Syrians, are nearly of an olive colour. But in India 
 they are said to be black. However, they have ivot 
 the African black, although their complexion is pe- 
 culiarly dark. But to what shall we ascribe these 
 very different shades of complexion, if not to the 
 varieties of climate, manner of living, and other con- 
 
SERMON II. 27 
 
 comitant circumstances. They are known to be 
 descendants of one family, and to have but very few 
 iiitermarriag'f's with other nations. The manner, in 
 which the Jews are found to exist iij different coun- 
 tries and climates, may serve to show, that there may 
 be great differences of feature and complexion 
 amongst mankind even from natural and moral 
 causes. Hence a strong argument for human identity, 
 that all are tl^ descendants of our first parents. 
 
 4th. The blacks of Africa and their descendants 
 in other natiois, will demand our attention. Their 
 sullen and dejected looks, and their coarsely wrin- 
 kled visage present a picture of the effects of a 
 fervid sun upon the head and body. The silly and 
 idiotick countenance, which is frequently observed 
 in the wretched natives of Africa, evinces the effect 
 of the pain, and the faintness, occasioned by the 
 intense rays of a vertical sun, beating upon them. 
 Do they appear inferiour to some, compared with 
 our own highly trivoured nation ; and scarcely worthy 
 to be ranked among human beings ? But what might 
 not these degraded creatures be, in a few centuries, 
 were they to possess our situations of climate, so- 
 ciety, and mental improvement ? In considering this 
 class of mankind, let us consider them as inhabitants 
 of the torrid zone, and brought up in poverty of diet, 
 degrading ignorance, anci tilthiness in the manner 
 of living, which tesid greatly to debase the corporeal 
 system, and debilitate the mind. A peculiarity of 
 the Africans, which deserves to be noticed, is, their 
 hair resembling wool. Hut universal experience de- 
 monstrates, that climate has a powerful efTect upon the 
 hair, fur, or wool of all animals, to render it coarse 
 or fine, spare or thick, according to the temperature 
 of the region, in which they are found. Why should 
 not similar results be experienced by the human 
 race, when exposed in like manner, as are the Afri- 
 cans. Neither is this a dire calamity of chance; but 
 the care of a benevolent providence appears to be 
 
lis SERMON ir. 
 
 exercised towards the natives of this fervid zone. 
 Doctor Smith says, The covering of their head is a 
 substance .that is, properly, neither avooI nor hair, but 
 somewhat between them which is more comfortable 
 to the head than eitlier. it serves to protect the 
 brain from the intense ardour of the sun, and does 
 not, like hair, imbibe the perspirable moisture from 
 the skni, which would render it, in that hot region, 
 extremely uMplcbSant to the leehng. and unsale to 
 the healtli. The colour and curl of the hair depend 
 in a great degree, upon a certain excrescence of that 
 secretion in the skin, from which it derives its nutri- 
 ment. Also, the evaporation of a volatile gas, ren- 
 dcri ig the surface quickly dry, and disposed to con- 
 tract, while the centre continues distended, neces- 
 sarily produces an involution or curling of the hair. It 
 may be inquired. How comes the hair of the Afri- 
 cans to be so universally black? i answer, other 
 tribes or nations of the torrid zone have black hair 
 almost universally. 
 
 Another peculiarity, which should be mentioned^ 
 is the complexion of the Africans being so black, so 
 very widely different from that of the inhabitants of 
 this country. It should be kept in mind, that the 
 colour of the inhabitants of the torrid zone, is gen- 
 erally black ; modified, however, by various circum- 
 stances, such as the elevation of mountains, the 
 vicinity of seas, and being open to wholesome or to 
 scorching winds. As we advance towards the equa- 
 tor, we discern successively the various grades of 
 dark complexion, from the swarthy to the blackest 
 hue of the human skin. Tiie features are most 
 coarse and harsii in riojorous climates, and in a state 
 of savage or barbarous manners, as among the natives 
 of Africa. That climate possesses a powerful influ- 
 ence on the complexion of nations, we may infer 
 from the effect of the solar rays upon the human 
 skin in our own mild and temperate latitude. Take, 
 for example, a pair of twins in childhood, of fair and 
 
SERMON II. 29 
 
 ruddy complexion. Suppose them to have so near a 
 resemblance to each other as scarcely to be distin- 
 guished, even by the mother. The one is continued in 
 school, and when out of" the house, sheltered ii*om the 
 various inclemencies of the weather. But the other, 
 spends his childhood in the labours of the field, 
 exposed to the excesses of heat and cold. The one, 
 in his youth, has the opportunities of Academies and 
 a College for his improvement and refinement. The 
 other, passes the days of his youth in the occupation 
 of a sailor, and in the most barbarous ignorance. 
 At the age of tAventy, what a contrast of features and 
 complexion ! Whilst the one has an interestitfig coun- 
 tenance and delicate fairness, the other is deeply 
 tinctured with a rough and swarthy complexion. But 
 let the chmax be continued, instead of the partial 
 exposure, to which the latter is- subjected, by the 
 short duration of our summer heats, suppose these 
 were continued through the whole year with the . 
 same intensity. Add to this, that his situation be in 
 the ardour of the torrid zone, to endure the rigours of 
 the burning sands, and scorching, infectious winds. 
 Moreover, let him be continued a few^ centuries, by 
 progeny, in the interiour of Africa. What would be 
 bis sad appearance, what his dismal complexion ! By 
 this comparison we may be led to conceive, that the 
 blackness of the African hue is not greater than 
 might be expected from the force and continuance 
 of natural and moral causes. But, besides the dis- 
 colouration produced by the direct rays of the sun, 
 naturalists iofGim us., that the effect of a torrid cli- 
 mate is very powerful on the action of the liver, the 
 great laboratory of bile in the human system; And 
 as it is increased in quantity, it is said to heighten the 
 black hue of the skin. These observations serve to 
 show that the peculiarities of the African race are 
 consistent with humavi identity, or that they are of 
 the same blood of the other nations of the earth, the 
 descendants from the same first parents. It may be 
 
;jO SERMON n. 
 
 replied, these arguments would be deemed sufficiem, 
 if it were not a matter of fact, that our own climate 
 does not alter the complexion of the Africans, for 
 they continue to remain bhick. But our northern, 
 temperate climate does materially change the fea- 
 tures and complexion of those, of the third and fourth 
 generation. Though they hold their blackness, they 
 have not that deep, gloomy, and sullen hue, which is 
 a characteristick of those, who have lately come from 
 Africa. Then if climate and manner of living do 
 effect a change, though but slowly, instead of an ob- 
 jection against this subject, it is an undeniable argu- 
 ment in its favour. But how long would be necessary 
 to re-produce an entire change ? The reversion of 
 any constitutional habit, features, or complexion of 
 the body, would demand a much longer space of 
 time in order fully to counteract them, than the 
 acquiring that habit would. If the Africans have 
 .been one thousand years in reaching their present 
 state, probably fifty thousand years would be neces* 
 sary to effect a complete reversion. 
 
 REFLECTIONS. 
 
 1st. This is an instructive and important subject, 
 worthy the attention and serious consideration of all 
 to whom it is addressed. Does it appear new or 
 novel to some ? The subject is as old as the Bible, 
 and as ancient as the creation of the first human 
 pair. It is as interesting as the present prospects 
 and future destinies of human and accountable 
 beings to the bar of God. It is deeply interwoven 
 and essentially connected with the whole of divine 
 revelation. How important is it to have an indispu- 
 table line of distinction made between the highest 
 grades of the animal creation, and the lowest class 
 of human beings. The whole volume of divine 
 truth is addressed to man, and whether high or low, 
 rich or poor, bond or free, black or white ; all their 
 peculiarities of situation have a bearing on the great 
 
SERMON II. 31 
 
 j udgement-day. Are any disgusted with the view of the 
 debased and humble state and lot of some of the 
 human race ? Rather let humility possess their souls ; 
 and let them give due praise to the Author of every 
 good and perfect gift, for their elevated rank, and 
 exalted privileges. It is truly an interesting and most 
 solemn reflection, that so many millions of human 
 beings as have peopled the globe, and as now dwell 
 on all the face of the earth, should have their gene- 
 alogy from that once holy and happy pair, whose 
 abode was paradise. How vast, astonishing, and 
 manifold are the works of God, and how worthy the 
 study and admiration of man, who is made after his 
 image. 
 
 2d. If the identity of the human race is established, 
 then all mankind are brethren. They have all the 
 same original parents ; are all one family, made of 
 the same fellow clay. They all partake of the same 
 human flesh and blood ; have common wants and 
 common interests. They have all the same human 
 principles implanted in them by nature; and are each 
 one accountable to the same Judge for the improve- 
 ment of his talents, and for all his moral conduct. 
 Do we sometimes behold a fellow mortal of inferiour, 
 bodily and mental accomplishments ? perhaps a black 
 slave ? We may well exercise the feelings of com- 
 passion and sympathy, for such an one is our brother. 
 Blood as precious as ours, runs through his veins. 
 He must die ; and after death, be an inhabitant of 
 heaven or hell, as well as we. Yes, my hearers, as 
 we have souls to be saved or lost, so have all our 
 fellow mortals, however varied their complexion or 
 condition, and in ivhatever part of the habitable globe 
 they live. Then 
 
 3d. How desirable that they enjoy privileges in 
 common with us. How friendly, that we should 
 reach forth a helping hand, to raise those, who are 
 sunk into the lowest depths of human degradation. 
 Can we highly prize our privileges, and not feel 
 
32. SERMOy If. 
 
 anxious that the destitute enjoy the same blessings ? 
 How would the face of the moral world be brightened, 
 if all nations and tribes enjoyed the social, civil, and 
 religious privileges, which heaven has confered upon 
 us. The face of nature w ould seem to be changed, 
 whilst pagans and heathens would be exalted in point 
 of privilege. 
 
 4th. My friends, this subject calls loudly upon us 
 for the exercise of gratitude and thankfuhiess. It is 
 God, who has made us to differ from those classes of 
 human beings, who are brought into the world under 
 circumstances far less favourable. His sovereign and 
 gracious providence has placed us amidst a nation 
 highly enlightened ; whilst some of our kindred, 
 grope in civil ignorance, and dismal, moral darkness. 
 We may well exclaim in the view both of climate and 
 every endearing privilege : Our lines have fallen to 
 us in pleasant places, and we have a goodly heritage. 
 Contrast our situation with some of the tribes and 
 nations of the earth; and then feel the force of the 
 expression, Exalted to heaven in point of privilege. 
 With weight, then, we are addressed, and this subject 
 demands of us a song of nobler praise. What civil 
 and religious liberty do we enjoy; whilst others of 
 the same blood, groan under the chains of civil and 
 religious bondage. Then let hymns of praise and 
 songs of joy abound. Let God be glorified and ex- 
 alted in our hearts, to whom alone are praise and 
 glory due. Conscience points all the tribes of mortals 
 to a God ; but the gospel points out the way to heaven 
 with far brighter rays. In time, may our theme be 
 gratitude and thankfulness : and in eternity, may our 
 nobler strains be glory to God in the highest for the 
 unspeakable blessings w^e now enjoy. Jlmen^ 
 
SERMON III. 
 
 Man urged to act worthy of his dignified natures 
 
 i Kings, ii. 2. 
 
 Show thyself a man. 
 
 f HESE words are the charge of a dying lather, to 
 a surviving son. They were addressed by king David, 
 to his son Solomon, who was to succeed him on the 
 throne, and be king over Israel. Solomon was, at 
 this time, about twenty years of age ; an early period 
 for him to enter upon so weighty a charge, as the 
 government of God's people. But, as he was endued 
 V/ith extraordinary wisdom, David exhorted him to 
 show all Israel, though he was but a child in years, 
 he was a man in capacity and attention to business, 
 and qualified for the elevated station, to which God 
 would shortly raise him. Now the days of David 
 drew nigh, that he should die ; and he charged Solo- 
 mon his son, saying, I go the way of all the earth : be 
 thou strong, therefore, and show thyself a man : And 
 keep the charge of the Lord thy God, to walk in 
 his ways, to keep his statutes and his commandments. 
 This is an address truly worthy, from an aged king 
 to a young prince ; and worthy the consideration of 
 all human beings. 
 
 The doctrine to be drawn from the words of the 
 text, is this : The conduct of man should be such aS 
 becometh rational and accountable beings. To illus- 
 trate the subject, I propose first, to point out^some of 
 the characteristicks of a human being. Second, show 
 how human beings should conduct, would they show 
 themselves men, or act as becometh rational and 
 ■ac<5ountab-le beings. Therefore I proceed in the first 
 
 5 
 
'.il SERMON III. 
 
 place to point out some of the characteristicks ot 
 a human being. And t would observe, that the 
 terms man and human being are synonymous expres- 
 sions, and designate the highest order ol being upon 
 the earth. An inquiry is sometimes made, whether 
 man is an animal or spirit. But a direct, affirmative 
 answer, to either of the interrogatives, w ould not be. 
 correct. No single term will answer the definition, 
 as the two natures, which are essentially difierent, 
 must be united to form a correct idea of a human 
 being. The impropriety of calling man an animal, 
 will appear, when we consider that the soul of man 
 is far the most excellent and noble nature. The im- 
 propriety of calling him a spirit, may appear, when 
 w^e consider that the idea of a human being, neces- 
 sarily includes an animal frame. 
 
 Therefore 1st. Man, or a human being, is com- 
 pounded of soul and body, of intellectual and animal 
 nature. His soul, os it respects its nature, or its 
 natural faculties, is akin to angels. It is made lower 
 than they, both as it respects its station in the uni- 
 verse, being placed on the earth, the footstool ol the 
 Deity ; and as it respects its capacities not being so 
 enlarged as those of the angels. Angels are spirits, 
 so is the soul of man a spirit, though possessing powers 
 and station inferiour to theirs. As it respects the 
 body of man, it is a complete animal frame, and is kin 
 to the animals of the earth. Its very nature is matter, 
 as it is formed of the dust of the earth, is subject to 
 pain, disease, and death. In this respect the body 
 of man has no pre-eminence over the beasts of the 
 earth. Its superiority over them, arises from its 
 being of a more delicate, beautiful, and noble Irame; 
 from its erect posture, its admirable figure, its coun- 
 tenance, most expressive; but especially from its 
 being a subject of resurrection, and of transformation 
 into a spiritual body. Hence, the peculiar propriety 
 of calling man the uniting link in the great scale of 
 being, between the animal world, and the world of 
 
SERMON III. 3U 
 
 spirits. Not merely because he partakes of the 
 natures of both ; but, also, because whilst his supe- 
 riour nature is inferiour to the powers above, his 
 inferiour nature is superiour to the other animal 
 natures upon the earth. As the body of man consists 
 of various members and senses, capable of performing 
 the actions and offices, suited to its corporeal nature; 
 so the soul consists of several faculties, which sustain 
 and discharge a variety of offices, suited to its intel- 
 lectual nature. Divines make some variation in 
 the enumeration of the several faculties of the human 
 mind. Some class them in the following order : per- 
 ception, reason, judgement, and will. Others into the 
 following : perception, memory, reason, and con- 
 science. An inquiry and dispute have long existed, 
 respecting the part of the animal frame, in which the 
 soul is seated. Some maintain, that it has its seat or 
 place in the brain, as that is peculiarly the seat of 
 sensation. Others think, that it is seated in the heart, 
 as that is peculiarly the seat of affection and will. 
 Perhaps, it is impossible to ascertain or point out the 
 local situation of the soul in the body. But, its seat 
 of influence, even the peculiar seat of the influence 
 of its several faculties may be know n even by a child. 
 Perception, memory, and reason have their seat of 
 operation and influence in the head or brain in a par- 
 ticular manner ; as is evident, from the various ope- 
 rations they perform, affecting, particularly, that part 
 of the bodily frame. Conscience has its seat of in- 
 fluence in the breast ; as is evident, from the pleasure 
 or pain that is experienced, from the discharging of 
 its oihce, in approving or condemning. The heart 
 is the seat of ati'ection, whether of love or hatred ; 
 and of the will, whether of good or evil. Having 
 made some observations concerning man as a being 
 compounded of soul and body, of an intellectual and 
 animal nature, 1 would proceed to bring to view, 
 
 2nd Some of the various and interesting views, 
 in which the human soul may be considered. And 
 
3(3 SERMON Hi. 
 
 to man, especially, the subject is a pleasing and in- 
 teresting theme. That the human soul is a thinking, 
 intelligent substance "vve may readily discern, b}'^ 
 turning our thoughts to the immediate transactions of 
 the mind, or towards those varied, external opera- 
 tions of man, which are evidently the effect of intel- 
 ligence. Reflections and conclusions, plans and 
 schemes, stamped with intelligence, and carried into 
 effect, bespeak a designing, iritelligcnt agent. But 
 the human soul is not only endued with intelligence, 
 it is gifted with power also. It is the mind, which, 
 at its pleasure, causes the muscles to be braced to 
 raise the arm, or to move it in any direction. And 
 how strikingly is the power of the human soul dis- 
 played, in a time of imminent danger! How sud- 
 denly are the body and its members in a posture of 
 defence ! How quickly and powerfully exerted ! 
 
 An inquiry is sometimes made. Whether the minds 
 of mankind are not entirely similar, except that some 
 are more capacious than others. But another inquiry, 
 "with greater propriety, might be made. Are not 
 human souls as varied in their native qualities and 
 natural dispositions or geniuses, as human bodies 
 are ? Whilst we grant that any peculiar, constitu- 
 tional, animal frame has its particular influence over 
 the mind, to be consistent, we must grant that any 
 "peculiar, constitutional frame of mind has its corres- 
 ponding influence over the body. We behold some 
 minds more moderate and careful than others ; some, 
 more hasty and rash; some, more social and engaging ; 
 and some, more discerning and profound. And we can 
 discern these varied, native dispositions of the human 
 mind, in all the varied, constitutional peculiarities of 
 the human body. No one can show, that Deity could 
 not bring into being as great varieties of mind as of 
 matter. Reason and observation unite to convince 
 us, that the minds of men are greatly different and 
 varied from one another, both as it respects their na-. 
 tjve quality and inherent disposition. The human 
 
SERMON III. 37 
 
 soul is capable of great activity and enjoyment ; and 
 it is also subject to fatigue and pain. At one time, ii 
 ascends to the stars in contemplation, and to the 
 heavens in enjoyment; at another, it descends to the 
 low^est depths of stupour and distress. In the present 
 state, it is like the body and all sublunary things, con- 
 tinually varying or changing. An inquiry is naturally 
 suggested, Why is the human soul said to be immor- 
 tal ? One reason is, when the body becomes lifeless 
 and inactive, entombed in the silent grave, the soul 
 looses not its sensibility and activity. Brought into 
 existence not to die, but to survive beyond the end 
 of time, and to flourish in immortal bloom. 
 
 With this view we may conclude, when all the in- 
 firmities of disease and tottering old age enfeeble 
 the body, the soul does not decline, or fail in point of 
 its natural capacity. It is only beclouded for a 
 season, from displaying that vigour and lustre, which 
 it would do, were its decaying frame changed into a 
 healthful and active body. Hence we may discern 
 the vast superiority of the one over the other. 
 
 3d. It is a characteristick of a human being to 
 be lord of this lower world. By divine appoint- 
 ment, not only the vegetable kingdom, but the animal 
 world is subservient to man. The birds of the air, 
 the beasts of the field, and the fish of the sea, are 
 under his controul both for his support and con- 
 venience. The Lord said to man, The fear of you. 
 and the dread of you, shall be upon every beast of 
 the earth, and upon all the fishes of the sea ; into 
 your hand are they delivered. ^ Every moving thing 
 that liveth, shall be meat for you ; even as the green 
 herb have I given you all things. According to tliis 
 divine grant, that reason or intelligence with which 
 man is endued, not only renders him far superiour to 
 the animals of the earth, but it brings them all under 
 bis subjection. Although some of the animals are 
 far superiour to man in corporeal strength ; yet they 
 learn obedience to him, and are at his disposal. See 
 
3B bERMON III. 
 
 the horse, that noble animal, daily serving man lor 
 his profit and comfort. The generous ox, after per- 
 forming the labours of the held, yields his owner his 
 flesh as a rich repast. The harmless sheep is 
 taken for food and clothing. These examples are 
 sufficient to illustrate and show, that man is lord of 
 all below. 
 
 4th. Man is a being, capacitated for great and 
 noble actions. His capacity both bodily and mental 
 have enabled him to rear astonishing and lastino- 
 
 CO 
 
 monuments of his power and skill. The labours 
 of thousaitds of individuals are handed down in his- 
 tory as wonders to the world. But lofty pyramids, 
 vast bridges, extensive walls and canals, display but 
 a small portion of the genius and ability of man. We 
 must survey every part of the habitable globe, from 
 the beginning to the end of time, w^ould we discover 
 how vast and astonishing are the effects of his wis- 
 dom and power. Shall we say, this power has 
 founded the most magnificent cities, erected the most 
 superb edifices, leveled mountains with plains, and 
 turned the course of rivers ? Yea more than this. 
 For wheresoever any traces of the art and power of 
 human beings can be discerned there may we also 
 discern the eflects of the intelligence and power of 
 the mind, which render the body its instrument, which 
 bring to its aid all mechanical powers, and which 
 effect all the wonders of art and labour, that any 
 human being has ever beheld. The natural, literary, 
 and moral world can furnish innumerable instances 
 of the greatness ai=r*I. nobleness of human conduct, 
 which docs honour to human nature. Both sacred 
 and profane history hand down from posterity to pos- 
 terity, examples of human beings truly magnanimous, 
 worthy of adihiratijon and imitation. Without bring- 
 ing to view any particular names we may reodily dis- 
 cern, that man is a being capacitated lor great and 
 noble actions. 
 
 5th. A human being has capacity for endless pro- 
 
SERMON III. 39 
 
 gression in knowledge, holiness, and happiness. A 
 being to exist for ever, and to behold more and more 
 of the works of God. The pre-eminence of the 
 human soul over the spirit of the animal creation, is 
 ffreat, both from the consideration of its native, su- 
 periour excellence and its immortality. Whilst the 
 one goes downward or perishes with the body, the 
 other goes upward, for ever expanding in eternity. 
 Arguments from reason and analogy may be drawn, 
 to show that the future existence of human beings 
 will be far more enlarged and dignified than the 
 present. All the transformations of vegetables and 
 animals in the present state, serve to confirm this 
 idea. Arid as the human body is to be transformed 
 into a spiritual, glorified body ; so will the human 
 soul be advanced with it, its fiiculties enlarged, dig- 
 nified, and suited to its exalted state. Hence man is 
 capacitated for endless progression in knowledge, 
 moral excellence, and felicity, which is the perfec- 
 tion and highest dignity of his nature. It is the pre- 
 rogative and perfection of Deity, to be infinite in 
 knowledge, benevolence, and blessedness. And it is 
 the perfection and highest glory of created intelli- 
 gences to be capable of endless improvements, and 
 to resemble more and more the Author of their 
 being. Having pointed out some of the character- 
 isticks of a human being, the way is prepared to 
 show in the second place, How human beings should 
 conduct, would they show themselves men, or act as 
 becometh rational and accountable beings. 
 
 And I would observe the first thing they have to 
 do, is to cease to do evil, and learn to do well. Tliere 
 are none, who have not gone astray, for the word of 
 God asserts. The whole world lieth in wickedness. 
 And how does it become man to refrain from every 
 ignoble and debasing act, which degrades his nature, 
 and to cultivate all manly and noble virtues, which 
 are consonant to his important station. Let him 
 that has stolen, steal no more. Let those, who im~ 
 
4U SERMON III. 
 
 prudently have wounded the feeUngs ot" a friend, or 
 injured their nei<^hbour or themselves by their evil 
 ways, be watchful for the future. Whether mankind 
 have transgressed in a greater or less degree, the 
 voice of wisdom calls to immediate reformation. 
 Aged sinners and bold transgressors may well for- 
 bear; and surely, since youth are rational and 
 accountable beings, they should readily turn from 
 that which is evil, and cleave to that which is good. 
 
 2d. Would mankind show themselves men, they 
 should be honest in their dealings with one another. 
 It is a common proverb, that honesty is the best 
 policy. This may be a good reason for uprightness 
 in the common transactions of life ; but a still better 
 one can be given. It is morally fit and suitable, that 
 we should regard the welfare of others as our own. 
 Whatever reasons we can allege in behalf of our 
 own welfare as it respects the comforts of this life, 
 the same can be alleged in behalf of the welfare of 
 others. They have wants in general with our own 
 selves ; and have as delicate sensibility of pain and in- 
 jury when wronged or defrauded. And unjust dealing 
 often brings natural evd, as well as moral guilt. Peace 
 of conscience, individual happiness, and the publick 
 good, demand all men, not only to look to their own 
 welfare, but also to that of others. In all the com- 
 mon contracts and pursuits of mankind towards each 
 other. Would they consult mutual benefit, how many 
 evils would be banished from the world. Peace, 
 prosperity, and moral fitness call for uprightness 
 between man and man in theij daily intercourse. 
 And since they are rational and accountable beings, 
 they should ever be mindful of the golden rule, As 
 ye would that men should do unto you, do ye even 
 so unto them ; for this is the law and the prophets. 
 
 3d. Temperance becometh rational and accounta- 
 ble beings. It is not my design in this place to bring- 
 to view the loathsome spectacle of persons in the 
 most degrading state of intoxication. Neither to 
 
Sermon liu 41 
 
 dfaw a picture of wretchedness in consequence of 
 ibrtune squandered, and families reduced to extreme 
 poverty. It is sufficient, to hint upon the human wo 
 with which earth is filled in ten thousand ways, in 
 consequence of profuse, excessive intemperance. It 
 may be observed, that tlie Lord desi^^ns that man 
 should eat, and drink, and enjoy the good of his labouFo 
 But to abuse the divine bounty, by daily excessive 
 eating or drinking, is not only sin against God, but 
 destructive to happiness and ruinous to the soiil. In- 
 temperance, though not carried to the greatest excess, 
 is a barrier to the most retined feelings of literary and 
 social life, and a shield to prevent divine truth from 
 having its proper force on the mind. The truly tem- 
 perate, have superiour advantages of present com- 
 Ibrt and usefulness. Duty, present enjoyment, peace 
 of conscience, and prospects of futurity, call upon 
 man as a rational and accountable being, to live tem- 
 perately. 
 
 4th. Those, who would show themselves men, will 
 be careful to avoid evil speaking. Speech is one 
 of the great means of communicating ideas from man 
 to man ; and various are the arguments, and powerliil 
 the motives, which might be oticred to dissuade from 
 slander. It should be avoided ; for it is a great per- 
 version and abuse of the tongue. This little, but 
 important member, was designed for social and inte- 
 resting conversation, to promote the dearest interests 
 of society, and to proclaim the praises of the Author 
 of nature. But how lamentable the perversion, 
 when it is drawn forth to slander, instead of giving 
 counsel to the ignorant and wandering, of encour- 
 aging the timid, of consoling the afflicted, aiid pro- 
 moting the peace and happiness of individuals and 
 community. Shall it be said. That words are a cheaj? 
 gift .'* And shall not they be granted, when they can 
 promote human felicity in ten thousand ways f* Or 
 shall evil speaking be indulged, and shoot forth in- 
 struments of cruelty, like fire-brands, arrows, miA 
 
 6 
 
42 SERMON IIL 
 
 death? Man should refrain from the practice, as if 
 manifests a low and base spirit, and is the dialect of 
 the region below. When any one is active, in exag- 
 gerating the faults or failings of others, and of 
 spreading them abroad, a low mind is characterized. 
 A man of noble mind and generous sentiments, 
 would rather commend, than defame his neighbour. 
 His liberal soul would shrink, at the thought of the 
 painful and degrading task. JVioreover, those who 
 are addicted to evil speaking, are generally paid by 
 retaliation. They who are censorious and bitter 
 towards others, have the same measure meted out to 
 them again, and frequently pressed down and run- 
 ning over. If the person injured, should not retali- 
 ate, yet others see the failings, and will publish the 
 faults, of those who render their tongues instruments 
 vf injury to their fellow men. Then from motives of 
 policy, a prudent man would guard his tongue against 
 slander, lest he be repaid in the same base coin. 
 Evil speakers destroy their own peace and comfort. 
 They frequently reproach in the heat of passion. But, 
 in time of cool reflection, how^ are they frequently 
 pained with keen, self mortification. When they 
 behold the person, whose interest they should have 
 viewed with tenderness, but whose character they 
 have sought to injure, how will shame and conscious 
 guilt till their breast, bite like a serpent, and sting 
 like an adder. Thus inward peace is destroyed, 
 which is of more value than rubies. They who are 
 ready to seize every opportunity to speak evil of 
 others, will fmd no time for their troubled souls to 
 rest. They may discover so many faults or failings 
 amongst mankind, that before they have thoroughly 
 circulated one slanderous report, they will be hurried 
 with another. Every man should ever be careful to 
 guard his tongue, from the consideration that the 
 pernicious effects of evil speaking on individuals and 
 j;ommunity, can never be remedied. They, who pub- 
 li«kly injure others by slander, put it beyond their 
 
SERMON III. 
 
 43 
 
 power to prevent the injury from spreading, even it 
 they should truly repent of their evil conduct. Like 
 the main-spring of a watch, or like the principal 
 wheel in some complicated machinery, which moves 
 various other wheels, so one tongue frequently 
 excites to motion ten thousand other tongues. And 
 what is the ability of a slanderer, even though pen- 
 itent, to prevent the evils which he has done, trom 
 spreading wide, hke a raging pestilence? How 
 pleasing, how benignant, how extensive are the goodly 
 effects of speech, w hen properly directed. But how 
 sad, how melancholy, how pernicious its devasta- 
 tions, when perverted. 
 
 5th. Would men conduct as becometh rational 
 and accountable beings, they will not take the name 
 of the Lord in vain. Profanity is a sin highly pro- 
 voking to God, and offensive to every serious or re- 
 fined niind. No person, who continues in a course 
 of profane swearing, has any ground to expect for- 
 o-iveness of his transgression. Hear the injunction; 
 Thou shalt not take the name of the Lord thy God 
 in vain ; for the Lord will not hold him guiltless, that 
 taketh his name in vain. It would be painful to hear 
 the name of a worthy friend used on every trifling 
 occasion, in a foolish and disgusting manner. But 
 how guilty, how hardened must he be, who with the 
 grcat'est levity will trifle with the sacred names of 
 the supreme Being .^ Rather let horrour seize the 
 soul, and confusion cover the face of a human being, 
 than that the lips should belch forth cursing and 
 blasphemy. Perhaps we may expect to hear the 
 drunkard and abandoned profligates bid defiance to 
 heaven, and profane the name of God ; but shall 
 persons of refined manners, shall parents, shall magis- 
 trates be guilty of profane swearing ? Then shall 
 the land mourn, and the prospects of the rising gene- 
 ration be darkened. How Ibohsh and wicked, how 
 unbecoming and degrading to a rational accountable 
 being, is the taking of the^name of the Lord in vain. 
 
44 SERMON III. 
 
 6th. They, who would show themselves men, will 
 be forbearing towards one another. Who is there, 
 who does not need the forbearance of his fellow 
 men ? Or who is there, who lias never transgressed, 
 or never injured any of his fellow mortals ? Unless 
 one can be presented, who is perfectly free from 
 censure in all his ways, the duty is universally bind- 
 ing. But how does the world abound with offences 
 from faults and failings; and how suitable the exhor- 
 tation. Be ye kind, forbearing one another in love. 
 Without mutual forbearance, the sweets of social 
 life would be greatly embittered and society dis- 
 solved. How compassionate, forbearing, and long- 
 suffering is the Lord towards a sinful world! Well, 
 then, may frail, mortal man, both from interest and 
 duty, be forbearing towards his fellow mortal. 
 
 7th. Human beings should not consider it beneath 
 their clignity to reverence and worship their Cre- 
 ator. Shall beings, bound to the judgement-bar of 
 God, cast off fear and restrain prayer before him ! 
 Shall holy angels fall prostrate and worship day and 
 sight continually in his presence .'* And shall man 
 exclaim. What is the Almigiity, that we should .serve 
 him ; and what profit should we have, if we pray 
 unto him ? Be astonished, O heavens! And tremble, 
 O earth! Not only revelation, but the light of nature, 
 Teason, and conscience, call upon all human beings 
 to show themselves men rational and accountable, 
 and to reverence and worship their Creator and 
 ^nal judge. 
 
 8th. Would niankiud conduct as becometh rational 
 ^nd accountable beings, they will not be ashamed 
 to embrace and profess the gospel of the Lord and 
 Saviour Jesus Christ. Since all have sinned, and 
 fcome short of the glory of God, iherefcrc by the 
 deeds of the law shall no flesh be justified in his 
 sight. But, because salvation cannot fiow to man- 
 kind as to holy beings who never fell, shall they not 
 xefoice in the way of salvation by grace, and in the 
 
SERMON III. 40 
 
 title of redeemed sinners! Rebels may well be 
 ashamed of their crimes, which degrade their na- 
 tures; but how unbecoming for criminals to spurn at 
 the idea of repentance and pardon. The doctrines 
 and duties of the gospel are most reasonable; and 
 how honourable must they be to make children of 
 wrath, heirs of heaven. The crown is fallen from 
 the head of man by reason of sin. But it is only 
 through the gospel, that he can be crowned with 
 glory, honour, immortality, and eternal life. The 
 glorious gospel of Jesus Christ is worthy of rich and 
 poor, bond and free, noble and ignoble. But shall 
 we despise that, which is worthy of all acceptation ? 
 Ashamed of Jesus! yes, I may, w^hen I have no sins 
 to w'ash away. Man's highest interest for time and 
 eternity, the honour and glory of God, forbid that 
 human beings should be ashamed to embrace and 
 profess the gospel of the Lord and Saviour Jesus 
 Christ. 
 
 IMPROVEMENT. 
 
 1st. From this subject we may infer that a most 
 pleasing and sublime idea is necessarily included in 
 the contemplation of a human being. \\ hat a pre- 
 eminence has man over all the creatures of the earth! 
 How elevated his station, and how abundant his 
 means of improvement and enjoyment. And how 
 solemn the thouo:ht that a human being is born to 
 die, and born for immortality f That whilst the ani- 
 mal frame is mouldering to dust \^ith its kindred 
 earth, the soul is with kindred spirits in a world 
 unknown. And what vast scenes will yet be pre- 
 sented to every one of the human race. Though 
 the eye may never be satisfied with seeing, nor the 
 ear with hearing in the present state, yet every soul 
 will be satisfied with the vast scenes of the confla- 
 gration of the world, the general resurrection, and 
 the final judgement day. Must every human being 
 be a companion of holy angels or of the spirits of 
 
Iti SERMON III. 
 
 darkness for ever ? Such a reflection should fill our 
 minds with solemnity. The scenery of this life is 
 truly wondrous and majestick; but boundless scenes 
 await us. Hence the very idea of a human being, is 
 a thought of inconceivably vast importance. 
 
 2d. We may see how unwise and foolish all must 
 act, who will not show themselves men, by conduct- 
 ing as becometh rational and accountable beings. 
 A contrary course is attended with vanity and vexa- 
 tion of spirit. Departures from the path of rectitude 
 and rationality are attended with disappointment, 
 pain, and remorse. Human beings, who have reason, 
 conscience, and the word of God, for their direction 
 in the path of duty and life, must have a painful task, 
 to bid them defiance and act irrationally. Surely it 
 is a folly for any to continue in sin, merely because 
 they have transgressed. And if any feel the weight 
 of aggravated guilt, why should they contume to in- 
 crease their hardness, and still add to their treasure 
 of wrath ? Should any of us at last sink down to wo, 
 it will not be merely because we have sinned, but 
 because we still persist in iniquity. In view of past 
 errours and follies, then let us learn circumspection 
 and wisdom for the future. They who refuse to 
 conduct as becometh rational and accountable beings, 
 cannot meet the approbation of their judge; but 
 must reap the fruit of their own doings. 
 
 3d. We may see from this subject, that the re- 
 sponsibility of human beings must be great. As 
 their station in the great scale of being is elevated, 
 so they have opportunity of doing much good, by 
 wisely improving the talents entrusted to their 
 charge. They who have knowledge, wealth, influ- 
 ence, or any other talents, should improve them as 
 wise and faithful stewards of their Lord and JViaster. 
 In what station so ever we are placed, we are not 
 to act merely with a view to our own ease and inte- 
 rest, but for the good of community. Opportunities 
 of education and religious instruction, natural and 
 
SERMON III. iH 
 
 acquired abilities, the calls of Providence and con- 
 science ; all social, civil, and religious means and pri- 
 vileges, will be brought to view at the great day of re- 
 tribution. And who does not feel that his responsibility 
 is great ? Even though some have far more extensive 
 opportunities and privileges than others, who can 
 say that only one talent is committed to his charge ? 
 But whether we spend our probationary state in the 
 waj's of wisdom or folly, our responsibility will at 
 last appear to be great. 
 
 4th. We mciy see what encouraging and goodly 
 prospects to all those who are walking as becometh 
 rational and accountable beings. So far as any thus 
 walk, so far they pursue the path of true happiness. 
 They are pursuing their present peace and comfort, 
 and future even everlasting blessedness. They have 
 no reason to be weary in well doing, for shortly they 
 will hear their Saviour's glorious plaudit, Well done 
 good and faithful servants, enter ye into the joy of 
 your Lord. What a glorious recompense of reward! 
 We can put no bounds to the knowledge and felicity 
 of such, but infinity itself For eye hath not seen, 
 nor ear heard, neither hath it entered mto the heart 
 of man to conceive of the joys which God hath pre- 
 pared for those that love him. They will not only be 
 for ever free from pain, and complete in bliss ; but 
 they will be for ever making nearer approaches to the 
 fountain and source of moral excellence and bless- 
 edness. After millions of ages shall have rolled 
 away, their knowledge and joys will rise higher and 
 higher. Motives and prospects of infinite weight to 
 induce mankind to conduct as becometh rational and 
 accountable beings. Ame7i. 
 
SERMON IV^ 
 
 ENVY, Ox\E OF THE BASEST PASSIONS OF THE HUMAIv 
 
 BREAST. 
 
 Esther, v. 13. 
 
 Yet all this availeth me nothings so long as I see Mordecai^ 
 the Jew^ sitting at the king''s gate. 
 
 A. HESE words are the confession of Haman ; and 
 they are recorded as a reproof and warning to all 
 mankind. The history concerning him and Mordecai 
 is a lesson, fraught with instruction, to show how 
 sudden and how great may be the changes either of 
 human exaltation, or human abasement. Haman, on 
 the one hand, through envy, experienced a most 
 degrading fall; and Mordecai, in consequence of 
 his uprightness, was raised to very distinguished 
 honours. Haman told his friends of the glory of his 
 riches, and the multitude of his children, and all the 
 thinors wherein the king had promoted him, and how 
 he had advanced him above the princes and servants 
 of the king. He said moreover ; yea, Esther, the 
 queen, did let no man come in with the king unto the 
 banquet that she had prepared, but myself; and 
 to-morrow, I am invited unto her also with the king. 
 Yet all this availeth me nothing, so long as I see Mor- 
 decai the Jew, sitting at the king's gate. What then! 
 The envious man resolves not only on the destruction 
 of Mordecai, but also on the entire extinction of the 
 Jews, his kindred. 
 
 My object, in this discourse, will be to show, that 
 envy is one of the basest passions of the human 
 breast, and dreadful in its effects. But what is envy r 
 
SERMOX IV. 49 
 
 Envy is tliat affection of tlic human heart, which 
 grudges to others that respect or prosperity, which is 
 supposed to attend thcin. Or envy may be said to 
 be a sensation of uneasiness and disquiet, arising 
 from a selfish heart, in view of the advantages of 
 others, and accompanied witli mahgnity towards 
 them. Rachel envied her sister Leah, because of 
 her fruitluhictis. Joseph's brethren envied him, be- 
 cause his lather loved him. Saul envied David, 
 because he considered him as a competitor [for the 
 crown. Haman envied Mordecai any honour, 
 because he hated him. And the Jews envied Paul 
 and Barnabas, because they preached the gospel. 
 But the nature and elFects of envy will be more 
 clearly pointed out, by showing iVom various consid- 
 erations,that mankind should not harbour this monster 
 in their breast. 
 
 1st. They should guard against envious feelings 
 towards one another ; because they are unreasona- 
 ble. As it respects moral motives and actions, it if^ 
 the province of reason to point out the advantages 
 or disadvantages of any course of moral conduct. 
 But what are the benefits arising from envy, either to 
 individuals or community ? Surely neither envy nor 
 its operations were any real gain to Haman or his 
 friends. The same melancholy truth may be said 
 concerning every individual, who has been guided 
 by envious feelings. The brethren of Joseph, Saul, 
 and Haman, had sad experience to convince them, 
 that envious feeling-s and envious treatment of others, 
 were most unreasonable. And at the present day, 
 they who cherish a spirit of envy towards others, 
 whether towards those whom they hate, or towards 
 their enemies, will, to their cost, reap the reward of 
 unreasonable doings. To envious men the advanta- 
 ges of others, prove their disadvantage. Why was 
 not Haman contented ? and why did he not richly 
 enjoy the favours confered on him ? One reason he 
 assigns in the words of the text: All this availeth 
 
50 .^ermon iVi 
 
 me nothing, so long as I see Mordecai, the Jew, 
 sitting at the king's gate. 
 
 2(1. We should not be envious towards others ; 
 because, this spirit reigns only in low, sellish minds. 
 A person of a generous and noble disposition, v/ill 
 rejoice at the prosperity and felicity of others ; but 
 an ignoble and envious soul is grieved and chagrined 
 in view of their success and happiness. Whilst a 
 liberal man exercises sympathy with his fellow men 
 in time of their distress, an envious and base man is 
 delighted with their calamities. Envy is not confined 
 to persons of low circumstances in life; but boasts 
 of the rich and great as her votaries. The prosperity 
 and elevation of Haman did not secure him li'om 
 exercising envious feelings of the most degrading 
 nature, and that in the view of the peace of one 
 whom he scorned to notice. But the more elevated 
 his station, the more selfish and contracted must be 
 his mind, to be filled with envy towards one whom he 
 considered as his inferiour. Those who possess the 
 spirit of Haman, have a most selfish spirit. Persons 
 of benevolent feelings would be glad in view of what 
 made him sorry. The enlarged soul is pleased with 
 the prosperity of superiours, inferiours, or equals. 
 But how contracted must be the mind to be grieved 
 and sad in view of those things that ought to yield it 
 enjoyment. 
 
 3d. We should guard against envy ; for it is not 
 merely against our fellow men, but it is against the 
 providence of God. The Lord has not only the keys 
 of life and of death in his hand ; but he giveth the 
 kingdom to whomsoever he will. It was divine pro- 
 vidence, that rendered Joseph so beloved by his 
 father, and raised him to be governour over all Egypt. 
 Therefore his brethren, in envying him, murmured 
 against God. It was an invisible hand that raised 
 David to the throne, and that caused favour to be 
 shown to Mordecai. And Saul and Haman had 
 Ibie^rtsirreconciled to the Supreme disposer of events. 
 
SERMON IV. 51 
 
 When any feel envy rising in their breasts in view of 
 the natural talents, rank, or affluence of others, let 
 them reflect, that the Lord exalteth, and he casteth 
 down. It is the providence of God, that distributeth 
 lavours to the righteous and to the wicked. Then, 
 whether competitors, superiours, inferiours, or ene- 
 mies be envied, let the inquiry be made, who hath 
 crowned their labours or enterprises with success.'* To 
 be envious towards others in view of their advantages 
 or advancement, is to be uawilling that theLord should 
 reign, and dispose of tlie works of his hands as seem- 
 eth good in his sight. Then why should we ever be 
 envious towards our fellow men; or be uneasy, and 
 fret against the providence of God. 
 
 4th. We should guard against an envious spirit ; 
 because an envious man is detested by all. Mankind 
 abhor the one who cherishes a passion so base in his 
 breast. Envy is so evidently repugnant to all reli- 
 gious or social enjoyments, that an envious man is 
 avoided, disesteemed, and detested. But how is the 
 spirit of envy to be discovered } By the conversation 
 and conduct of a man. How easily is the spirit of 
 Haman to be discerned? Would any be esteemed, 
 let them show their good will towards their fellow 
 men ; for an envious man is to be shunned, and will 
 be abhorred by his fellow men. 
 
 5th. The spirit of enyy should not be harboured 
 in our breasts ; for it is the very temper of ihe region 
 below. In the abodes of wo, where all restraints are 
 removed, this deadly monster rages to an awful de- 
 gree. But in the land of hope let all the social 
 virtues be cultivated ; and let jiot man endeavour to 
 resemble as near as possible the fiends of darkness, 
 by yielding his heart an abode for envy. The region 
 of wo is filled with envious spirits ; for it has not a 
 solitary inhabitant but what is under its dominion. 
 Then let not mankind yield themselves its servants ; 
 and cultivate the temper of the region below. 
 
 6th. The first risings of envy should be resisted ; 
 
52 sERMox rV. 
 
 for it dries up all tlic comforts of the envious man. 
 How did the brethren of Joseph mar their own en- 
 joyments by their envy towards him ? This spirit 
 excited such hatred in their breasts, that they could 
 not speak peaceably witli him. Envy laid waste the 
 comforts of Saul, although he was clothed with 
 royalty. And hear Haman, though in tlie midst of 
 prosperity and grandeur, exclaim, Yet all this availeth 
 me nothing, so long as i see Mordecai, the Jew, sitting 
 at the king's gate. The neglect of an individual 
 more than counterbalanced all his aflluence, and put 
 an end to his enjoyment. Thougli a nation trembled 
 before him, and did him reverence ; yet because this 
 Jew refused to bow unto him, envy filled his soul 
 with impatience and malice. What a trifling inci- 
 dent this, so completely to destroy a man's peace. 
 And how in ten thousand ways are envious men liable 
 to be discomposed from the most frivolous circum- 
 stances. How small a matter can spoil all the satis- 
 faction of the envious, even if tliey have reached 
 the summit of hiunan greatness. Immense riches, 
 glory, and honour, gave not Haman so much pleasure 
 as he felt pain from one man's disrespect. How soon 
 are all the comforts of an envious man blasted. 
 
 7th. We siiould guard against envy; because it 
 leads mankind to all manner of external crimes. 
 W''hat but envy enkindled the breasts of Joseph's 
 brethren with the design ot taking away his life ! 
 And how easil3^did this spirit persuade them to sell 
 j45hcir brother to be a slave in Egypt. How did envy 
 Inflame vSaul to seek the life oi David, his benefac- 
 tor, and to whom more than once he was indebted 
 for the preservation of his own life. Haman not 
 content with seeking he life of Mordecai, determined 
 on the destruction of the whole Jewish nation. Says 
 Solomon in his Proverbs, Wrath is cruel, and anger 
 outrageous; but who is able to stand before envy.'* 
 It makes men turn into every debasing, unnatural 
 shape to injure others. The wisest and most upright 
 
SERMON IV- 53 
 
 persons cannot escape the effects of envy. In the 
 Ecclesiastes, Solomon says, I considered all travail, 
 and every right work, that for this a man is envied of 
 Jiis neighbour. An envious man would gladly wound 
 the feelings of others : would injure their repu- 
 tation, and prostrate with the dust all their goodly 
 prospects. No cxcelletice of character, r.o amiable 
 qualities, are a shield to ward oli' envious weapons, 
 and secure from harm; for envy will lead mankind to 
 all manner of external acts of wickedness. 
 
 8th. Mankind should not harbour the monster, 
 envy, in their breasts ; for it draws down retaliation 
 and vengeance on its own head. Let us attend to the 
 confession of the brethren of Joseph. And they said 
 one to another. We are verily guilty concerning our 
 brother, in that we saw the anguish of his soul, 
 when he besought us, and we would not hoar : there- 
 fore is this distress come upon us. And Keuben an- 
 swered them, saying, spake not 1 unto you, saying, 
 Do not sill against the child ; and ye would not hear ? 
 therefore, behold also, his blood is required. When 
 their souls were overwhelmed with distress, how 
 readily do they impute their sufTerings to be in con- 
 sequence of their unnatural and envious deed to- 
 wards their brother. Divine vengeance pursued 
 Cain for slaying his brother Abel, .in a very signal 
 manner. It was for envy, that he slew^ him. But 
 God set a mark upon Cain : and he was a vagnbond 
 upon the earth. And for his envious and murderous 
 act, hear him exclaim in agony of soul. My punish- 
 ment is greater than 1 can bear. In these instances 
 the divine hand is particularly to be noticed as an 
 avenger of cuvy. But, in others, the hand of man 
 more evidently renders vengeance ; and frequentl v 
 the very designs a\ hich envious people form in order 
 to promote their own honour, and to injure others, 
 draw down shame and ruin on their own heads. This 
 was strikingly exempliiied in the ntlair of Hainan and 
 Mordccai. Haman thought in his heart, To whom 
 
Oi SERxMON IV. 
 
 would the king delight to do honour more than to my- 
 self? And Haman answered the king, For the man 
 whom the king delightcth to honour, let the royal ap- 
 parel be brought which the king useth to wear,and the 
 horse that the king rideth upon, and the crown royal, 
 which is set upon his head ; And let this apparel and 
 horse be delivered to the hand ot'one otthe king's most 
 noble princes, that they may array the man withal 
 whom the king delightcth to honour, and bring him 
 on horseback through the street ot" tlie city, and pro- 
 claim before him, Thus shall it be done to the man 
 whom the king delightcth to honour. Then the 
 king said to Haman, Make haste, and take the ap- 
 parel and the horse, as thou hast said, and do even so 
 to Mordecai, the Jew, that sitteth at the king's gate : 
 let nothing fail, of all that thou hast spoken. Then 
 took Haman the apparel and the horse and arrayed 
 Mordecai, and brought him on horseback through 
 the street of the city, and proclaimed before him, 
 Thus shall it be done unto the man whom the king 
 delightcth to honour. How great must have been 
 the mortification of Haman to have all that honour, 
 which he had pictured for himself, confered upon 
 Mordecai wliom he envied and detested. How must 
 he have felt himself degraded to be his lackey and 
 herald, and to proclaim before him through the street, 
 that the king was delighted thus to honour him. And 
 now let us turn our thoughts to the gallows of seven- 
 ty-five feet in height, which Haman had caused to be 
 reared for Mordecai, and contemplate his sad disap- 
 pointment. Harbonah said before the king. Behold 
 also, the gallows fifty cubits high, which Haman had 
 made for Mordecai, who had spoken good for the 
 king, standeth in the house of Haman. Then the 
 king said, Hang him thereon. • So they hanged 
 Haman on the gallows that he had prepared for Mor- 
 decai. Then let not the monster envy have a resi- 
 dence in our hearts ; lest it draw down vengeance on 
 our own heads. 
 
bERMON IV. 5i> 
 
 9th, "VV e sliould guard against an envious spirit, for 
 envy prevents the blessings of heaven, and torments 
 the soul where it dwells, like death. The spirit of 
 grace and an envious spirit, cannot possibly reside 
 in the same heart. Envy more effectually secludes 
 any gracious affections of the soul, than locks and 
 bars can secure a castle. Light and darkness have 
 not a greater contrast than the nature of the spirit of 
 envy, and of that spirit which alone prepares for 
 heaven. Envy, like a vulture preying upon the vitals, 
 is sickness and death to the soul. Says Job, Wrath 
 kiileth the foolish man, and envy slayeth the silly one. 
 By this expression we are taught, that the inward tor- 
 ments of envy are death to the soul, as the taking 
 away of animal life is the death of the body. Solomon 
 says, _A sound heart is the life of the flesh, but envy the 
 rottenness of the bones. This expression shows, that 
 the mental Avounds of envy are deep and destructive. 
 Thus it prevents the blessings of heaven, and tor- 
 ments the soul where it dwells, like death. 
 
 10th. We should not harbour the direful monster, 
 envy, in our breasts, lest it should for ever reign in us 
 to a dreadful degree in hell. Surely an envious man 
 must be in the road to death. And by cherishing an 
 envious spirit, he is fast preparing as a brand for the 
 burning. Whilst some men are evidently preparing 
 for heaven, so an envious man is emphatically pre- 
 paring for hell. Envy is one of the most fiery ingre- 
 dients of torment in the region of despair; for it is ex- 
 ercised in the view of the most consummate felicity of 
 all the inhabitants of heaven. All who cherish it are 
 preparing to be for ever filled with it, against the bles- 
 sed God, and all his saints and holy angels. 
 
 IMPROVEMENT. 
 
 1st. Is envy so evil in its nature, and dreadful in 
 its etfects, as we have heard ? Then the proverb is 
 true, Let envy alone, and it will punish itself It is 
 so disquieting, restless, and tormenting in its very na- 
 
Jb SERMON IV. 
 
 ture, that it needs 'no opposition to render the en- 
 vious person wretched. It is self tormenting ; and in 
 its very existence it is inseparably connected with 
 unhappiness. The envious man is not only pur.islied 
 in consequence of his evil doings, but he punishes 
 himself Envy, not only as it respects the future, but 
 also for the present, biteth like a serpent, and stingeth 
 like an adder. All the arguments of this discourse, 
 which have been offered to show, that envy is one of 
 the basest passions of the human breast, and dread- 
 ful in its effects, serve to prove the truth of the asser- 
 tion. Let envy alone, and it will punish itself 
 
 2nd. In the view of this subject we may see, how 
 reasonable and glorious are the doctrines and re- 
 quirements of the gospel. They are all according to 
 moral fitness ; calculated to promote the peace and 
 joy of individuals, and the highest good of commu- 
 nity. How safe and excellent the precept, Thou 
 shalt love thy neighbour as thy self And how be- 
 nevolent the injunction, Look not every man on his 
 own things, but also on the things of others. As far 
 as the requirements of the gospel have their due in- 
 fluence on the minds of fmen, so far they enjoy a 
 heaven below. As a selfish, envious spirit experien- 
 ces in some degree the pains of souls in wo ; so a 
 benevolent mind has some fore-tastes of the joys of 
 heaven. How reasonable and glorious, then, the doc- 
 trines and duties of the gospel. 
 
 3d. We may be led to see from this subject, how 
 necessary ibr the true happiness of fallen man, that 
 he be born again'; that sinful passions be not only re- 
 strained, but subdued by grace. Mankind may do 
 much for their own comfort, by checking and re- 
 straining uiu'uly passions ; but their reason is unable 
 etlectually to subdue them. Instead of cherishing 
 anger, hatred, envy, malice, and revenge, they may 
 cultivate all the amiable, social virtues. But these 
 will not answer as a substitute for gracious affections. 
 It is the spirit of God alone, which can erradicatc the 
 
SERMON IV 
 
 seeds of wickedness from tlie heart, and implant those 
 praces which are essentially diflferent in their nature. 
 Grace can subdue the passions, can give new vigour 
 to our social feelings, and implant that love wdiich is 
 the fulfil hng of the law. 
 
 4th. We may be led to see from this subject, that 
 great must be the pains of hell, even from the direful 
 ingredients of a wicked heart. When all the evil 
 passions of the human breast are no more confined 
 by restraints, but burst forth in all their ungoverna- 
 ble rage as in the region of despair, how Avretched 
 must tliey render the sufferer. How w ill they prove 
 a gnawing worm, an unquenchable fire^ to the sou)-. 
 How painful and distressing are the stings of envy, 
 malice, and revenge in the present state, even though 
 but for a moment, and held back by restraints. But 
 how intolerable must it be to endure the unrestrained 
 rage and torment of all the sinful passions of a wicked 
 heart, in that place where hope never cometh. Even 
 in this life, the malignant exercises of only one of 
 the human passions against an individual, is sufticieni: 
 to destroy the comfort of any man, and render hh 
 moments wretched. Yet this is only a small portion 
 of torment, a mere spark of those unquenchable 
 flames which are enkindled from all the direful af- 
 fections and passions of the finally impenitent against 
 all holy beings. Thus we may see, that great must 
 be the future torments of the wicked, even from the 
 direful ingredients of their own heart. 
 
 5th. By contrast we may be led to see, that great 
 must be the joys of the righteous in the future worlds 
 even from a benevolent heart. Benevolent, friendly 
 exercises of heart, in the present state, fill the soul 
 with peace and joy. But these are faint .prelibations 
 of that future peace, which passeth understanding, 
 and of those joys, which flow at the right hand of 
 God. The highest joys of mortals on earth, w^hen 
 compared to those above, are as the dim taper of a 
 candle to the brightness of noon. Does a benevo* 
 
 8 
 
58 SERMON IV. 
 
 lent heart rejoice in the prosperity and felicity of its 
 fellow mortals in this pilgrimage state ? Then how 
 will a sight of those joys of the blessed in glory, en- 
 kindle that heart into raptures of joy and transports 
 of bliss ! All the gracious and benevoleiit exercises 
 of the soul in its tabernacle of cloy, are only in the 
 bud, and frequently nipt by chilling frost. But in a 
 glorified spirit in a spiritual body, how will they 
 llourish and bloom in endless day ! Souls in glory are 
 not only encircled in the arms of everlasting love, 
 but they have within them a well of water, spring- 
 ing up unto eternal lile, to produce constant joys, 
 and render fully complete their bhss. Jimen, 
 
SERMON V; 
 
 REFLECTIQN3 ON THE DEVOTION OF THE HIGHER ORDEI; 
 OF INTELLIGENCES. 
 
 Isaiah, vi. 2. 
 
 With twain he covered his face, and with twain he covered 
 his feet, and wiih twain he did fly. 
 
 X. HESE words are a description of the devotion 
 of a seraphim before the throne of God. The prophet 
 Isaiah, in a vision, beheld the glory of God and the 
 adoring seraphims, which surroniid his throne. He 
 says, In the year that king Uzziah died, I saw also 
 the Lord sitting upon a throne, high and lifted up, 
 and his train filled the temple. Above it stood the 
 seraphims : each one had six wings ; with twain he 
 covered his face, and with twain he covered his ieeX, 
 and with twain he did iiy. This august, symbolical 
 vision of the glory of the Lord, is described as being- 
 made at the temple. The several interposing veils 
 were removed out of the way ; and the way into the 
 holiest was made manifest. The Lord appeared to 
 the prophet, sitting on a throne, as in human form. It 
 is the unanimous sense of the church, that all the 
 divine appearances in the old Testament, were made 
 by the Son of God, by whom all the affairs of the 
 church were ordered from the beginning. The 
 throne high and hfted up, seems to have been the 
 place of the mercy-seat, over which the Lord used 
 to appear, and where he reigned as the God of Israel 
 and of the whole earth. And as an exteriour sym- 
 bol of his majesty, his train, or the skirts of his robes, 
 filled the whole temple. Above or against this throne, 
 stood the seraphim, the burning one ; or one of the 
 
60 
 
 SERMON V. 
 
 most glorious of the angelick orders, glowing with 
 the holy flame of divine love. They stood, as being 
 employed in celebrating his praises and prepared to 
 execute his mandates. Each of them had six wings ; 
 with twain he covered his face. This is an emblem 
 of his inability steadfastly to behold, or fully to com- 
 prehend all the glory of the Lord, and of his pro- 
 found reverence and adoring awe. With twain he 
 covered his feet. This denotes his humility, as con- 
 scious that he and his services were unworthy the 
 notice of the Lord. And with twain he did fly. This 
 is designed to represent his promyjt celerity and alac- 
 rity, in executing the will of God. The inquiry now 
 is, what benefit can result to us from this representa- 
 tion of the devotion of one of the most exalted 
 spirits above. This subject is calculated to teach 
 Its three very important duties. 
 
 The first, That we ought to be filled with exalted 
 and adoring views of the character of God. With 
 (wain he covered his face. 
 
 The second. That we should be filled with deep 
 humility in view of our best performances. With twain 
 he covered his feet. 
 
 The third. That we should be inspired with alac- 
 yity in the service of God. W'ith twain he did fly. 
 
 I proceed to show in the first place, that we should 
 be filled with exalted and adoring views of the cha- 
 racter of God. The seraphim, in view of the glorious 
 eflulgence of the Deity, is represented as covering 
 his face with two of his wings. But is it becoming 
 the highest orders of angels to veil their faces, and to 
 worship the great I Am, with the most profound rev- 
 <>rence ? Well then may man take his place in the 
 dust; tremble and adore; and, with the most pro- 
 found awe, contemplate the glory and perfections of 
 God. These were the views, and this the conduct 
 of the prophet Jsainh, in his august ivision of the 
 cherubim and of the throne of the divine Majesty. 
 The Apostle Paul, in hisextatick vision, heard things 
 
' SERMON V. Gl 
 
 which it is not lawful for a man to utter. How then 
 must his soul have been overpowered with exalted 
 and adoring views of the character of God ? St. 
 John, the revelator. on the isle of Patmos, had an 
 overwhelming sight of the manifestations of the 
 brightness of the glory of his God and Saviour 
 Jesus Christ. Later saints, eminent for their lives of 
 piety, have experienced similar views in some of their 
 near approaches to him. I'he Lord is by nature in- 
 visible; and as it respects his uncreated glory, he 
 dwelleth in light ineffable. In heaven are manifested 
 the brightest and most perfect displays of the glory 
 of the being and perfections of God. And glorified 
 saints and angels, cherubims and seraphims, prostrate 
 themselves before the throne with the highest reve- 
 rence and adoration. And how are the supreme 
 wisdom and power, the greatness and goodness of 
 God, wonderfully displayed to the view of man in the 
 works of creation, providence, and redemption. The 
 immensity of the divine works is a theme calculated 
 to fill a contemplative mind with profound astonish- 
 ment and awe. Let those, who desire clearer and 
 more enlarged views of the glorious displays of the 
 Supreme Being, behold as in a glass the brighter 
 glories of revelation. How wondrous are thy works, 
 O Lord ! in wisdom hast thou made them all. The 
 heavens declare thy glory ; and the firmament show- 
 cth forth thy handy work. Says the prophet. With 
 twain he covered his face. Well then may we be 
 filled with exalted and adoring views of the charac- 
 ter of God. 
 
 Second. This subject is calculated to teach us, that 
 mankind should be filled with deep humility in view of 
 their best performances. With twain he covered his 
 feet. All external symbols are inadequate fully to 
 represent the majesty and excellence of the Lord. 
 Yet they may suit our present state, in which we see 
 through a glass darkly. All the glorified spirits above, 
 t^ease not day nor night, to render unto God the glory 
 
&l SLRMON \. 
 
 which is due to his name. They most periectly lultil 
 the law of love, and ilieir obedience is that oi sin- 
 less perfection. But when they compare themselves 
 and their services with the infinitely amiable and 
 glorious character of God, they behold their com- 
 parative nothingness and un worthiness. L'ow then 
 must vile man appear in his sight ? Soys Job, Behold, 
 he put no trust in his servants; and his angels he 
 charged with folly. How much less in them that 
 dwell in houses of clay, whose foundation is in the 
 dust ? Man, as a rebel against God, in an unrenewed 
 state, is considered in a moral poii.t of view, as 
 wholly an unclean thing. And his righteousness is 
 accounted as filtliy rags. But let us contemplate the 
 character of mankind as renewed by grace. Let 
 us take a view of some, who have been considered as 
 the faithful servants of God. The sublime vision of 
 the divine Majesty, and the exalted Morship of the 
 seraphim, overwhelmed the prophet Isaiah with a 
 sense of his unworthiness and vileness. Then said 
 I, Wo is me ! for I am undone ; because I am a man 
 of unclean lips; and I dwell in the midst of a people 
 of unclean lips; for mine eyes have seen the King, 
 the Lord of hosts. If glorified spirits above, think 
 nothing of their services, what would become of him, 
 who had presumed to speak to Jehovah, with mortal 
 and polluted lips ? The prophet, having compared 
 himself to the seraphims, was never betbre filled with 
 such humility. Hear Job's confession to the Lord: 
 Behold, I am vile, what shall I answer thee ? I will 
 lay mine hand upon my mouth. The zealous apostle 
 Paul, exclaims, O wretched man that i am, who shr 1 
 deliver me from the body oi this death! The most 
 holy lives of the greatest saints on earth, that have 
 ever lived, are tarnished with deficiency and sin. 
 They cannot compare with the spotless lives of se- 
 raphs. To vv^aess their holy strains and fervent obe- 
 dience, would be more than mortals could endure. 
 There is not a man upon earth, who would not be 
 
SERMON V. 63 
 
 a.shamed.of his most admired performances, and sink 
 into self-abhorrence, if he had a clear view of the 
 divine glory, and of the worship of heaven. Then 
 may we be filled with deep humility in view of our 
 best performances. 
 
 1 proceed in the third place, to show, from several 
 considerations, why mankind should be inspired with 
 alacrity in the service of God. 
 
 1st. They should be inspired with alacrity, be- 
 cause it is a great work. To work for the great King 
 of the universe, is far the greatest undertaking, in 
 which human beings can be engaged. The magni- 
 tude of the employment rises high, when we consider, 
 that they, who devote themselves to the service of 
 God, are engaged in the service of a Being, whose 
 perfections are infinitely adorable and amiable. And, 
 although mankind cannot be profitable to God, by 
 their alacrity in his service, as one man may be pro- 
 fitable to another, yet they can do much for the ho- 
 nour of his name, and the promotion of his declarative 
 glory. They who are engaged in the service of God, 
 are not only working for him, but they are co-work- 
 ers with him. They are both engaged in carrying on 
 and promoting the same great and glorious w^ork. 
 vSays the apostle Paul, We are labourers together 
 with God. To be engaged in any important human 
 labour or enterprise, demands attention and diligence. 
 But what is the work of man for time, when com- 
 pared with the work of God and for eternity.-^ How 
 then should mankind, not only engage perseveringly 
 in the service of God ; but they should be inspired 
 with alacrity, because it is a great work. 
 
 •2d. The consideration of the vast number of holy 
 beings, engaged in the service of God, should serve 
 to inspire mankind with alacrity in his service. The 
 employments of all the principalities and powers 
 above, are of the same nature as those of saints on 
 earth. They are the creatures of God, are uitller 
 the same law and obligations, and arc seeking thf; 
 
64 'ERMON V: 
 
 same glorious end. The only difference, is circum'- 
 stantial. They never sinned as man : their place in 
 the universe is different ; and their capacities are far 
 more enlarged. In the Psalms, we tind this expres- 
 sion ; Bless the Lord, ye his angels, that excel in 
 strength, that do his commandments, hearkening to 
 his word. But the commands and word of God are 
 essentially the same to all his intelligent creatures 
 throughout the universe. If the innumerable worlds 
 which are spread abroad throughout the immensity 
 of God's works, are inhabited by intelligent beings; 
 they are all under the same universal law of supreme 
 love to God, and benevolence towards their fellow 
 beings. Whether the capacities of some be more 
 enlarged than any of the angelick orders ; and some 
 inferiour to those of mankind, their duties and ser- 
 vice are essentially the same. They may be com- 
 missioned as heralds to other worlds, with messages 
 from the Supreme King; but still the moral law of 
 God is the rule of their obedience. Concerning the 
 angels, the apostle Paul interrogates. Are they not 
 all ministering spirits, sent forth to minister for them, 
 who shall be heirs of salvation? This expression 
 may serve to show the unanimity of law, government, 
 and service throughout the moral kingdom of God. 
 Obedience is the same, whether in concerns of appa- 
 rently vast magnitude, or of small moment ; whether 
 in exalted or humble station. In the vision, of which 
 the words of the text are a part, we behold the sera- 
 phim engaged in the same kind of worship, as that 
 which becometh us. He revered, worshipped, and 
 adored the great Jehovah in view of the displays of 
 his glorious and adorable perfections. He was tilled 
 with humility, in contrasting his worship with the 
 awful brightness and glory of God. And since a 
 vast number of invisible, holy beings, of other 
 worlds are engaged in the same work, let this consid- 
 eration serve to inspire mankind with alacrity in the 
 service of God. 
 
SERMON V. 6i> 
 
 3(1. The conduct both of holy and sinning angels 
 should *s3rvc as a motive to mankind, to engage with 
 alacrity in the divine service. With twain he did flj. 
 The ever watchful and vigilant seraphims are con- 
 stantly ready to ily at the command of God. They 
 execute the mandates of heaven with winged zeal 
 and burning love. Whether they go with messages 
 to an individual, to excite to faithfulness; or to a 
 v/orid, to make known the laws of God, they delight 
 and hasten to do his will. Their kind errands to the 
 earth, should excite its inhabitants with vigdance to 
 prepare to be their companions in heaven. Shall 
 holy angels be so earnest for the salvation of men ? 
 and shall they be slothful in working out their own 
 salvation? Agiin: Hear the caution which the apos- 
 tle Peter gives in view of the malevolent conduct of 
 those wicked spirits, the fallen angels. Be sober, be 
 vigilant; because your adversary, the devil, goeth 
 about as a roariiig lion, seeking whom he may devour. 
 The malicious fiends of darkness, are constantly 
 going about, seeking the utter ruin of man. Then 
 both from the friendly, active conduct of holy angels, 
 and the hostile pursuits of sinning angels, let us be 
 inspired with alacrity in the service of God. 
 
 4th. We may be excited to vigilance in the service 
 of God, foi* it is a short time that is allotted us to 
 work, as- a preparation to receive our reward. The 
 probationary state of man is diminished to a mere 
 point, compared with his being rewarded for eternity. 
 How short is the extent of mortal life, to lay up an 
 eternal recompense of reward; an everlasting trea- 
 sure in heaven ? x\nd would the inhabitants of earth, 
 at last shine forth gloriously in the kingdom of God ; 
 let their lives be eniinent for their vigilance in his 
 service. How short is time for bankrupts to inherit 
 a heavenly prize; to obtain an immortal crown! 
 Surely it is the part of wisdom for all now to engage 
 with vigilance in the heavenly race, and boldly main- 
 tain a good warfare. The work of conviction, re*' 
 
 9 
 
66 tiERIVlON V. 
 
 pentance, and a godly life, is a great work, which not 
 only requires all our time, but our most vigilant, 
 exertions. None have time to spare ; for the moment 
 they have finished the work allotted them, and ready 
 for their departure, they are called home. Methinks 
 I see yon ardent spirits in glory, looking down upon 
 us with astonishment, that the shoriness of time itself 
 does not inspire us with vigilance in the service of 
 God, for those joys which are oiihigh. 
 
 5th. To serve God Avith alacrity, is a means best 
 calculated to promote our own happiness through the 
 journey of life. Trials and dilhculties must be en- 
 countered by all mmikind, in their pilgrimage state, 
 whether their journey be in the service of God, or in 
 the service of satan. The future prospects of the 
 former, are glorious : those of the latter, dreadful. 
 Then which is preferable ? The pathway of life, or 
 the road that leads to death ? The greater the alac- 
 rity in the strait and narrow way. the greater the joy: 
 but the greater the exertions in the broad load, the 
 greater the sorrow. The way of the one is in the 
 light : but that of the other, iii darkness. Our apos- 
 tacy from God, is our wo : but our return unto him, 
 the balm of life. To yield to the temptatiorss of the 
 adversary, is to increase our difficulties : but to resist 
 them, is to renew our strength. I'o serve self, is to 
 be a slave: but he tliat serveth Christ, is free. Then 
 can we have any hesitancy to choose this day, whom 
 we will serve .'^ The way of transgressors is hardy 
 and forbids us to walk therein. Then may we serve 
 God with alacrity, as the means best calculated to pro- 
 mote our own happiness through the journey of life. 
 
 6th. To serve God with alacrity, we may do much 
 good, and be a blessing to the world. Alacrity in the 
 common pursuits of life, is commendable; but how- 
 much more so then, is it becoming in the service of 
 God. To benefit mankind in their temporal con- 
 cerns, is laudable ; but to promote their spiritual 
 interests, is irlorious. The blessed Saviour went 
 
SERMON V. 67 
 
 about doing good, healing the sick, restoring sight to 
 the bhnd, hearing to the deaf, and speech to the dumb. 
 How was he the benefactor of mankind by his acts 
 of humanity and charity! But the great end of his 
 mission was to heal the maladies of souls, and to save 
 mankind from remediless wo. His life is an example 
 of perfection; and how conspicuous is it for his 
 alacrity in doing his Father's will. V/hilst he did 
 not neglect the temporal interests of men, his zeal 
 was exercised for their eternal welfare. And who 
 can tell how great a blessing to the world, a faithful, 
 zealous christian nay be, by spending his days with 
 alacrity in the service of God r^ Let ministers of the 
 gospel be inspired with alacrity in the discharge of 
 .their duties; and their examples may have a goodly 
 influence over the miads and lives of others. 
 
 To what were the successes of Csesar owing in 
 his wars ? To his alacrity. Then let us imitate his 
 conduct in our christian warfare. As his watchful 
 and ready movements gave him superiour advantages 
 over the enemies, so may our watchfulness and devo- 
 tedness enable us to triumph over our spiritual 
 enemies. Washington was distinpuished for his wis- 
 dom m counsel. And we can see in several instances, 
 that the American revolution turned on the alacrity 
 with whicli his plans were executed. So may we be 
 successful by a zeal for God, according to knowledge. 
 The apostle Paul was a bold, intrepid, and zealous 
 preacher of the gospel. How extensive are the 
 blessed effects of his unwearied labours. He counted 
 not his life dear, in comparison with serving God with 
 alacrity. His own age, the present and future, were 
 to reap the glorious fruits of his vigilant exertions. 
 Little did the apostle foresee what glory to God, and 
 good to man, would be the result of his faithfulness. 
 Though noAv in glory, he must wait till the end of 
 time to behold the wide-spread, glorious consequen- 
 ces of his toils. Let us take courage then, my breth- 
 ren, not to be slothful, but faithful in spirit, serving 
 
63 SERMON V. 
 
 the Lord. Wc know not the good wo may do. Lei 
 us press forward ; for to be inspired with alacrity in 
 the service of God, we may do much good for man- 
 kind, and be a blessing to the world. 
 
 IMPROVEMENT. 
 
 1st. From this subject we may see the propriety, 
 of always acting under the influence of proper views 
 of God. Superiour beings are thus influenced, and 
 in all our conduct the eye of God is upon us. Our 
 various situations in life call for praise, thanksgiving, 
 and submission. Whether in prosperity or adversity 
 the hand of God is to be acknowledged, for he givetti 
 the kingdom to whomsoever he will. On the sabbath 
 or in the pursuits of our worldly concerns, we should 
 consider that we are accountable for all our conduct. 
 Lotus remember, how the seraphim employed his six 
 wings. With twain he covered his face; and with twain 
 he covered his feet; and with twain he did fly. Then 
 from the consideration of his adoring views of God ; 
 from his humility in the view of his own performances; 
 and his alacrity in the divine service, how should we 
 be careful, always to act under the influence of 
 proper views of God. 
 
 2d. From this subject we may see how foolish is 
 the sin of pride. What has man, which he has not 
 received .'' and of which he has reason to boast .'* Has 
 any one great attainments, personal accomplishments, 
 M'eallh, learning, or honour.'^ And should these liU 
 his heart with vanity, with inordinate self-esteem, and 
 excite to insolent treatment of oliiers ? How do the 
 highest orders of angels with all their dignity and 
 excellence, exercise a spirit of meekness ! As soon 
 as pride entered the heart of Satan, he fell. Pharaoh, 
 Haman, Nebuchadnezzar, and Herod were exalted 
 above measure, Avith pride ; and how did its towering 
 height have a fall. The Saviour, the Lord of angels, 
 was not a pattern of pride, but of humility. What 
 a barrier is pride to our communion with God. and 
 
SERMON \. • i:)9 
 
 our felicity ? Pride is the contrast of humiiitj, as 
 meanness is to dignity. It is not only a sin, but it is 
 foolish and vain. 
 
 ;)d. From this subject we may see, that to work 
 for God, is very honourable. They who are engaged 
 in his service, are joining hands with angels. And 
 how frequently do those exalted, invisible spirits, 
 come down to earth, as messengers and servants to 
 those who shall be heirs of salvation. Does not their 
 still whispering voice, frequently inspire believers 
 with alacrity in the service of God.-^ Do believers 
 earnestly pray for the prosperity of Zion ? How are 
 hovering, attending angels solicitously waiting and 
 watching for her interests ? Whut a glorious work ! 
 what uaion of exeriioti with tlie powers above ! 
 Then the service of God is not only reasonable, but 
 it is veryhonourable to be engaged in his work. Amen. 
 
SERMON VL 
 
 J.ITTLE THINGS BLIGHT THE FAIREST PROSPECTS OF MAN, 
 
 Solomon's Song, ii. 15. 
 
 Take us the foxes ^ the little foxr.s^ that spoil the vines : for 
 our vines have tender grapes. 
 
 fGHLY figurative is the book, from which these 
 words are taken, it contains pecuhar beauties, and 
 invites the delicate and refined mind to a close search 
 for tlieir discovery and excellence. Christ and the 
 church are the general subject of discourse ; and 
 the prospects and jjlory of botii may be considered 
 as one. Whatever is for the honour or dishonour of 
 the church, has a direct bearing on the person, char- 
 acter, and oilices of Christ. And although believers 
 are primarily intended in the wonderful theme of Sol- 
 omon's Song, yet the instruction should be improved 
 by all mankind. The words of the text will admit 
 of a varied and highly interesting explanation. The 
 fox is an animal, noted for his cunning, cratt, and mis- 
 chievous tricks. Foxes used to injure the vines by 
 trampling on them, and they destroyed the grapes of 
 the vintage. And little foxes would spoil the vi.'ies, 
 which were loaded with clusters of tender grapes. 
 Hence not only the old and cunning fox, but little 
 foxes must be taken and secured, lest they destroy 
 the labours of man. Take us the foxes, the little 
 foxes, that spoil the vines : for our vines have ten- 
 der grapes. This figurative expressipn teaches this 
 simple truth. That littie sins, little failings, and httle 
 tilings do sometimes blight the fairest prospects of 
 human happiness, and destroy the fondest hopes and 
 dearest privileges of man. The subject will apply 
 
"SERMON VI. 71 
 
 to rational, social, civil, and religious duties and pros- 
 pects. 
 
 1st. The mind may be considered as a vine, capa- 
 ble of brinj^ing Ibrth tender grapes: but ii" little foxes 
 are suffered to make it their den, and to run at large, 
 they will spoil the viiie, and destroy the tender and 
 preciouj^ iruU. if, instead of cherishing and culti- 
 vating virtuous principles and social ;»ifections, we 
 suffer evil passions to predominate but in a small 
 degree, how is inward peace destroyed. Then in 
 vain may we look for fruit ripe and delicious, whilst 
 nettles and thorns overspread the ground. Our 
 minds, by proper culture, will yield the fruits of 
 peace, encourr.gement, and animation ; but if they 
 are neglected, there will spring up the sad crops of 
 uneasiness, discouragement, and dejection. It is for 
 the w\nt of a little rellection and consideration, that 
 a fretful and restless dispositioii takes the place of a 
 peaceable and quiet mind, ff we guard the vine; 
 shooting buds, pleasant flowers and fruit, which is 
 sweet to the taste, will be produced in rich abun- 
 dance. The p£vins or labour which we bestow in 
 taking the little foxes, and preventing their perni- 
 cious tricks, will be amply repaid by a rich and glo- 
 rious harvest. Then let anger and jealousy, hatred 
 and envy, malice and revenge, be checked in their 
 first risings ; before they are fai\ned into a flame, in- 
 tolerable to the soul. The happiness of every per- 
 son depends very much on the proper government of 
 himself, and the forming of such habits of reflection as 
 tend to alleviate the common distresses of life. Some 
 dispositions are fiaturally more generous, humane, 
 and contented than others; but those, which arc 
 most unfavourable, by seasonable attention and 
 proper management, may be rendered very agreea- 
 ble, it is important to consider our acquaintances 
 in a favourable point of view, and to reflect much on 
 the varied blessings daily confccd upon us. And 
 whilst we would guard against grossly sinful and 
 
72 
 
 SERMON 'VI. 
 
 pernicious tlioiights, let our meditations be such as 
 our own consciences and our God will approve. May 
 we keep our hearts with all dihgence, that our minds 
 may be fruitful vines, bringing forth the choicest 
 grapes in the peaceable fruit of righteousness. 
 
 2d. Society may be considered as a wide spread- 
 ing vine, whose rich clusters are liable to be de- 
 stroyed by little foxes, unless they be taken and 
 secured. So varied are the natural dispositions and 
 pursuits of mankind, that mutual forbearance is es- 
 sential to the peace and prosperity of community. 
 Offences do not only arise from flagrant acts of in- 
 justice; but trivial faults or failings do somelimes 
 occasion serious difliculties. Sometimes a trifling 
 misunderstanding is the means of wide spread and 
 lasting evils. Little things do now and then cause 
 divisions amongst young people, and draw forth 
 foolish and hard sayings. Small faults or failings arc 
 suffered to interrupt their union, to break their peace, 
 and mar all their enjoyments. Perhaps some one has 
 made a michievous observation, and others for want 
 of wisdom give it aggravated colourings, and let it 
 rancour their breasts. Even imaginary evils do 
 break the repose of some, and fdl their hearts with 
 disquietude. But it is truly pitiable, that youth should 
 suffer such little foxes to blight their fairest prospects 
 of present enjoyment, and beset their ways with un- 
 necessary perplexities. A little discretion and 
 reflection might prevent the mischiefs; and a little 
 sympathy and benevolence would soothe the minds, 
 and heal those differences, which may exist in the 
 social circles of the young. 
 
 But shall trivial misdemeanours interrupt the har- 
 mony and make of no avail the social privileges of 
 persons ai' age and experience ? Shall the slightest 
 provocations separate friends, cause bitter animosi- 
 ties, and sharp contentions to arise .^ Shall the 
 spreading vine of society, its varied branches, and 
 numerous clusters, be suffered to be overrun and d^^^ 
 
SERMON VI. 
 
 7^ 
 
 fetroyed by little foxes? Rather let them be taken^ 
 ^vhen young, and their mischiefs jireveiited. Let not 
 the middle aged sutler mere trifles to wound their 
 own souls, and to give poignant anguish to others lor 
 the want of a little wisdom and faithfulness. Did a 
 worm at the root of Jonah's gourd wither and blight 
 its fairest prospects } How atfecting and melancholy, 
 if in like manner little foxes run at large, and con- 
 sume the tender grapes, and spoil the various branches 
 of the vine of society. Caution, in words and ac- 
 tions, is necessary; but especially heed should be 
 taken in relating unpleasant reports, would u • be- 
 hold the vine green and ilourishing. A charitable 
 spirit and words fitly spoken, administer sap and life 
 to its withered and decaying branches. How 
 varied and endearing the goodly prospects of 
 social circles and civil life. Then may our actions 
 say. Take us the foxes, the little foxes, thrt spoil the 
 vines ; for our vines have tender grapes, which must 
 flourish, and come to maturity. 
 
 3d. Parents may be considered as a vine ; and 
 their offspring, its branches. Hence their -.uiual 
 prospects may be represented by clusters of tender 
 and choice grapes. But the ties of parental and 
 filial affection are so interwoven into their very na- 
 tures, we should hardly imagine, that small failings 
 could be the means of very serious and lasting evilso 
 Yet thousands of parents have seen their children 
 brought to disgrace and ruin, and have accused 
 themselves as being the authors, by their little indul- 
 gencies in those things and ways which their con- 
 sciences could not call right. J^ome, who have not 
 been taught obedience at an early age, have, in then- 
 youth, proved the shame and painful mortification of 
 their parents by their disobedience and unblushing 
 impudence. On the other hand, some parents, instead 
 of governing their children, do only provoke them to 
 wrath. Instead of making an unruly temper yield, 
 they do but excite the most violent anger, and in- 
 
 10 
 
74 StKMON VI. 
 
 crease a malignant stubbornness. Would they only 
 use a little faithfulness and firmness, their offspring' 
 would be trained up in the way they should go. Are 
 children the delight of their parents ? Oh, that they 
 would love them enough to seek their present and 
 future well-being. They should not suffer the little 
 foxes to spoil the vine, nor its branches, nor the clus- 
 ters of tender and choice grapes. 
 
 4th. The relation of husband and wife, may be 
 considered as a vine, abounding with tender grapes, 
 whose fair prospects the little foxes should not be 
 suffered to blight. What natural tie is so endearing, 
 what union and felicity on earth are so important, arid 
 so desirable to be promoted. And how unreasonable 
 and lamentable, that little things should be the means 
 of putting these asunder .f* If conjugal affection and 
 charity will not exercise forbearance, what in this 
 world vvill.'^ Notwithstanding mere trifles, the slight- 
 est neglects do sometimes cause coldness, reproaches, 
 and violent contentions. There are some whose 
 hearts are knit together in love, and yet they are 
 frequently at variance ; simply because they will not 
 learn to bear each other's burdens. If due allowance 
 would only be made for those imperfections which 
 are common to human nature, the most of the diffi- 
 culties of conjugal life would be prevented. In 
 general, the reason why some families are far more 
 agreeable and happy than others, is not that they 
 have so much better natural dispositions ; but be- 
 cause the united head have so much better faculty of 
 taking the little foxes, or the talent of bearing with 
 little things. But if the little foxes be not taken, 
 disputes, private and publick, may ensue, a continued 
 storm arise, and at last even separation take place, 
 though not at first in the least expected. 
 
 5th. It is probable, that the church in general, and 
 believers in particular, were more immediately de- 
 signed to be represented by the words of the text. 
 The church may be considered as the vine j and the 
 
SERMON VI. 75 
 
 tender grapes may refer to young believers, as Christ 
 himself applies to them the epithet, little ones. Hence 
 says the royal preacher, Take us the foxes, the little 
 foxes, that spoil the vines ; for our vines have tender 
 grapes. This is evidently a caution against every 
 thing, however plausible, which tends to hinder the 
 prosperity of the church, and the fruitfulness of be- 
 lievers. That tliis vine should flourish, and abound 
 wdth tender clusters more precious than the grapes 
 of Eshcol, the Saviour observed to his followers, 
 Herein is my Father glorified, that ye bear much 
 fruit. Not only is open, gross immorality in the pro- 
 fessors of religion a burden to the vine, but also any 
 pursuit, indulgence, or way,which is inconsistent with 
 vital piety and practical godliness. Whatever may 
 be considered as a waste of our precious time, or 
 whatever engrosses too much of our attention, and 
 tends to the neglect of the means of grace, are of 
 such a nature. Though a certain pursuit be not di- 
 rectly criminal in itself, yet by excessive indulgence 
 it has a tendency to spoil the vine, and mar its tender 
 grapes, like the unsuspected subtlety of the fox. 
 The first risings of sinful thoughts and desires in be- 
 lievers, and the beginning of trifling pursuits, are like 
 the little foxes, which, if not taken seasonably, will 
 spoil the vines Vain or trifling visits, which waste 
 much time, incur great expense, and put the mind 
 out of a proper frame for devotion, are peculiarly 
 injurious in this respect. Those employments or 
 recreations, that intrude on the hours that should be 
 employed in serious meditation, self-examination, 
 searching the scriptures, and secret prayer, are not 
 only vanity, but chilling frosts to the soul, and mil- 
 dews, whose acrimony corrodes the most flourishing 
 vines. Even lawful and needful pursuits and recre- 
 ations, when attended with excess or ii^expediency, 
 choke the word and it becometh unfruitful. They 
 who have experienced the blessed change of con- 
 version, ought to obey the call of Christ to arise and 
 
t® SERMON f/. 
 
 iollow him, and to leave the world and sin behind, 
 that they may enjoy much of his love. Thus the 
 fruits of holiness would appear, and .the vine be 
 revived. Believers should desire to bring forth 
 plenteously the fruits of righteousness. And those 
 christians who have been careful observers, perceive 
 that the little, despised foxes do much harm to the 
 branches of the living vine. Plausible errours, tri- 
 vial omissions, compliances, and indulgencies, may 
 be more general hindrances to christian progression 
 and usetiilness, than the most distressing temptations. 
 Satan or his emissaries, may do more harm as subtle, 
 Unsuspected deceivers, than as furiou persecutors. 
 Therefore a watch should be maintained agairst the 
 very beginning and appearance of evil ; and the little 
 foxes should be destroyed, before they become capa- 
 ble of important and extensive mischief Whether 
 young believers, or the dearest privileges and rich 
 blessings of the gospel, be intended by the term, 
 tender grapes, the example of old professors should 
 liot only be free from severe censure and an astonish- 
 ment to them, but it should be such as to emulate 
 them to good works. And let young professors re- 
 alize that many eyes are watching them for little sins ; 
 and even their imperfections, short-comings, delicien- 
 cies, and mis-steps, for want of experience, are consi- 
 dered in them by some^as mountains. The followers of 
 Christ must not only be moral, or shun immorality, but 
 they should manitiest the spirit, and endeavour to ex- 
 hibit the life of Christ, that they may be a light to the 
 world. They should watch with all diligence, 
 against whatever may injure the vine; and should 
 cherish the tender grapes, that they come to maturity 
 and perfection. For this end, the blessing of heaven 
 must be implored with importunity, for those revi- 
 ving and fruitful showers, which will water the vine, 
 cause it to be green and fair, its branches to spread, 
 and its leaves to be a pleasant shade for abundance 
 of rich clusters of the choicest grapes. 
 
SERMON A'l. 77 
 
 IMPROVEMENT. 
 
 1st. If little sins, little ikilings, and little things do 
 gometimes blight the fairest prospect of human hap- 
 piness, and destroy the fondest hopes of man, and 
 his dearest privileges, then we may see that great 
 effects may result trom small or minute causes : or 
 that momentous consequences proceed from little 
 or trivial beginnings. This truth may be illustrated 
 in both a natural and moral point of view. In both 
 the natural and moral world we frequently behold 
 great and important events, connected and depend- 
 ent on those, that are very minute. Hence we hear 
 the exclamation. Behold, how great a matter a little 
 jfire kindleth. A spark of fire is a little thing ; it is 
 extinguished by a drop of water ; or, if not enkindled 
 by fuel, dies of itself Yet we know, that a spark of 
 fire often becomes the instrument of extensive utility 
 or mischief A spark of fire is communicated to a 
 magazine of powder. In a moment, massy walls of 
 wood and stone, the pride of war, and the labour of 
 years, yield to the dreadful explosion, and scattered 
 in ten thousand fragments, spread terrour and de- 
 struction around. A spark of fire is concealed in a 
 closet, or on the roof of a building. Shortly a family 
 start from their slumbers, and see their dwelling 
 with all its contents in a blaze. The flames kindle 
 upon the adjacent buildings ; the neighbourhood is 
 involved in the spreading ruin ; and, perhaps, a city 
 is laid in ashes. Sparks of fire from the flint or match 
 occasion blood and carnage, and spread the field of 
 battle with the dead. Vast is the extent of the 
 kingdom of providence ; and the connection of mi- 
 nute with great events, is a subject not merely of 
 curiosity, but one with which our duty and happi- 
 ness are deeply concerned. A very limited acquaint- 
 ance with the connexion of causes and eff^ects, must 
 convince us, that, in the natural and moral govern- 
 ment of God, great things do often depend on small. 
 A moment is scared v noticed, but centuries are made 
 
78 SERMON VI. 
 
 up of moments. The momitain, that rears its stately 
 head to the clouds, is composed of grains of sand. 
 The river, that rolls its majestick tide to the ocean, 
 consists of drops. On its waters, navies float ; hut 
 followed to its source, it becomes a rivulet, and even 
 a spring, bubbling Irom a rock of some mountain. 
 Thus the greatest events, which the world has ever 
 witnessed, have resulted irom a combiriation of 
 concurrent causes, each of which might seem 
 unimportant in itself The tongue is a little 
 member; yet, on the one hand, it is the spririg of 
 social life, the great cement of society ; and, on ihe 
 other hand, it is a world of iniquity, and setteth on 
 fire the course of nature. That little member speaks 
 a word. What then ? Alienation ol iriends, cold- 
 ness, then jealousy and enmity ensue. And if they 
 are persons of eminence, other tongues will cause 
 some trivial misunderstanding to rise into consequent 
 ces of incalculable importance. The same con- 
 nexion, betwixt small things and great, runs through 
 all the concerns of our world. The incorrectness 
 of an instructer may cause many to hav j an incor- 
 rect and deficient education. 1 he ignorance ot an 
 apothecary or physician may send sickness and death 
 into a family, and spread it through a town. And 
 how often has a pestilential disease from one man, 
 spread its infection to thousands of others. Our first 
 parents sinned ; and how have sin and death polluted 
 and swept off their descendants from the earth in 
 consequence of their transgression. A spark of envy 
 in the bosom of Joseph's brethren, grew into settled 
 enmity, and lead them to r.im at the destruction of 
 his life. Here commenced a series of everts, which 
 became so vast and so extended, as to gi^e compiex- 
 ion to the a (fairs of two nations through all subse- 
 quent periods. Who can read the history oi Joseph, 
 and not \ia\o his mind deeply impressed with a sense 
 of the counexioi) of great events with mituite causes. 
 W'hat important events resulted lirom the decree of 
 
SERMON Ti. 7yf 
 
 Pharaoh to destroy every Hebrew male child. To 
 av^oid the execution of this decree, a Hebrew mother 
 resolved to commit her babe to the mercy of" provi- 
 dence, with no other protection from the elements 
 and monsters of the Nile, than an ark of bulrushes. 
 A stranger passed that way, the very moment the 
 child Wept. That stranger was a woman whose 
 heart could feel for a poor, forsaken infant : a prin-> 
 cess, the only person in Egypt, who might safely in- 
 dulge this tenderness. She saved the child and 
 adopted him as her son. How compassionate, how 
 amiable, and noble her conduct. But little did that 
 princess know what she was doing. Little did she 
 think, that that weeping infant thus singularly res- 
 cued from death, was to be the minister of divine 
 vengeance to her haughty father and his kingdom. 
 Little did she imagine, that the Red Sea would divide 
 at his presence, that he was to write five books of the 
 sacred scriptures, containing the only authentick 
 account of the creation ; and be a deliverer, legisla- 
 tor, and guide to the church of God. It will appear 
 as clear as noon-day, that great effects result from 
 minute causes, if we take a view of the giant, Goliah, 
 and the shepherd, David. How did the champion 
 defy the armies of Israel, and strike terrour and dis- 
 may into the hearts of the men of war, and the chiet 
 captains. At length the stripling shepherd, with 
 faith in the Lord of hosts, using no weapons but a 
 sling and a stone, laid prostrate before the two armies 
 the mighty giant. Thus a common stone, useless 
 and unnoticed perhaps for ages in the bottom of a 
 brook, slew the champion, routed the army of the 
 Philistines, and decided a mighty battle, on which 
 the great interests of a nation were suspended. The 
 beautiful and majestick temple of Jerusalem was 
 built by the labour and wealth of a nation. Yet a 
 single fire-brand, thrown by a common soldier of the 
 Roman army, consumed this magnificent edifice, 
 which had been the glory of the Jews, and the won- 
 der of the world. How have a few licentious men 
 
80 SERMON VI. 
 
 in Europe, corrupt in their political and religious 
 principles, bj their conduct and writings, diffused a 
 spirit of anarchy and licentiousness amongst thou- 
 sands. In several places the fire which they enkin- 
 dled, has burst forth into a tremendous conflagration. 
 Like Etna's boiling furnaces, it has poured forth 
 rivers of flame to mar all that was fair, and to con- 
 sume all that was flourishing. On the other hand^ 
 who can estimate the vast benefit, resulting to man- 
 kind from the lives and writings of men, eminently 
 wise, active, and faithful. The happy consequences 
 will descend to posterity, and to the end of the world. 
 Of the thousands, which might be noticed, let only 
 one be named, and one part of his labours. Doctor 
 Thomas Scott, in his life, wrote an exposition of the 
 holy scriptures. How have thousands of divines, 
 and tens of thousands of the lovers of truth, already 
 been profited by his writhigs. And probably millions, 
 yet unborn, will rise up and call him blessed. He 
 needs no monument erected over his grave and 
 mouldering dust. His memory will be wide spread, 
 and perpetuated by individuals and nations for ever, 
 and his monument reach the heavens. Coimected 
 as we are with our fellow-men, our conduct though 
 apparently small or indifferent, is of vast importance. 
 Hence we should be ever ready and encouraged to 
 assist every laudable undertaking. Well may youth 
 pursue useful studies with alacrity, that they may be- 
 come eminently useful members of society. That 
 knowledge which they acquire may be diffused to 
 thousands of others. Well may instructers of youth 
 be encouraged and rejoice, when they look forward^ 
 and consider the extensive and happy consequences, 
 which will be the result of their labours, and of the 
 useful knowledge, which they shall have communi- 
 cated. Well may ministers of the gospel be zealously 
 engaged to bring forth from the sacred volume, things 
 both new and old, and patiently wait the result of 
 their unwearied exertions, till they shall be revealed, 
 in the last great day. Amen. 
 
SERMON Vlt. 
 
 :4AiSr ADMONISHED OP HIS DUTY, BY INFERIOUR CREATURES, 
 
 Proverbs, vi. 6. 
 
 Go to the ant, thou sluggard; consider her ways, and be 
 
 wise. 
 
 ]>X ANKIND were not made for inactivity and sloth; 
 but for activity and diligence. Still we find they 
 need many excitements to action and industry, in 
 order to prevent a state of indolence, and a course ot 
 prodigality. Both from observation and the word of 
 God, we are taught that much of the precious time 
 which is entrusted to mortals, runs to waste. Solo- 
 mon, the wisest of men, beheld this, and his heart 
 was deeply affected with the melancholy truth. He 
 saw that many not only neglected a prudent manage- 
 ment of their temporal concerns, but that they were 
 also unwilling to seize the most favourable opportu- 
 nity for attending to those which are eternal. He 
 beheld the sons of men negligent and averse to spi- 
 ritual duties, and eternal concerns. And as those 
 things which have a particular reference to eternity, 
 are of vastly greater importance, than those which 
 may be said to end with time, he saw that folly and 
 madness were in the heart of every one, who was not 
 laying up a treasure for another and better state of 
 existence. The words of the text, in a figurative 
 manner, show the vast importance of having some- 
 thing laid up in store for the soul, when it forsakes its 
 ■ tenement of clay, to dwell in a world invisible, and 
 to mortals unknown. And as the wise man saw that 
 time is the only day of grace, the only space for re- 
 pentance and state of preparation for eternity, he 
 
 11 
 
82 SERMON VII. 
 
 was grieved to the heart to behold his fellow mortals^ 
 loitering in sluggishness, and squardering away this 
 precious, this invaluable season. They would not 
 listen, they would not consider, they would not take 
 heed to their ways, by redeeming their time, notwith- 
 standing he gave salutary counsel and good instruc- 
 tion. But Solomon seemed to hope, that, although 
 many would not listen to his friendly admonitions, 
 they would be led to consider their ways and be 
 wise, if he should turn their attention to the preach- 
 ing of the beasts of the field, or to creatures which 
 have not intelhgence, as man He directs them to go 
 to the ant, an insect industrious and wise, to consider 
 her ways and learn a lesson of wisdom. This little 
 insect, by her worthy example, would teach them 
 that they ought to he greatly engaged, in preparing 
 for their future well-being. To illustrate this sub; 
 jecf, i shall in the 
 
 First place. Show what men need for a future day. 
 
 Secondly, Show how they may lay up a store to 
 supply their future wants. 
 
 Thirdly, Offer some reasons to show, that they 
 ou2;ht now to be greatly engaged, in preparing for 
 their future well being. 
 
 First. I am to shoiuivhat men need for a future day. 
 
 1st. I would observe, they need a store of spiritual 
 food, upon which the soul may feed after death. Ani- 
 mal nature must be refreshed with animal or material 
 food. But the soul is a spirit , and when it leaves its 
 animal frame, or earthly tabernacle, to dwell in a 
 world of spirits, it cannot be satisfied with that food, 
 which is designed for the body. The very nature 
 and condition of an unbodied spirit, prevent it trom 
 being made happy by sensual enjoyments. An intel- 
 ligent mind must centre in God as the fountain and 
 source of all good, in order to the perfection and 
 blessedness of its existence. A departure from him 
 fills the soul with an aching void, and nothing but a 
 return can make up the deficiency, or restore true; 
 
SERMON YII. 83 
 
 and lasting enjoyment. We have reason to conclude, 
 that the Lord could not make a disobedient and un- 
 bodied spirit happ)', unless he should perform a con- 
 stant series of miracles in order to produce the effect. 
 In the invisible state, there are none of the objects of 
 time and sense to engage the attention, and gratify 
 the mind. From what source then can it find delight, 
 unless in the innnediate enjoyment of that Being, 
 from whom cometh every good and perfect gift ? 
 Were a finite spirit perriitted to wander through the 
 utmost bouiids oi" the invisible stite, it nmst be mi- 
 serable indeed, unless it have the approbation and 
 smiles of God. 1 o be happy in the invisible and 
 future state, maiikind must have the bread of life, 
 upon which their souls may feed : and that drink, 
 which IS eternal life. The provisions of this life 
 will not avail in the life to come. In this view is the 
 command of the Saviour, Lay up for yourselves 
 treasures in heaven. Hence we may see, that man- 
 kind need a store of spiritual food to be laid up, upon 
 which their souls may feed after death. 
 
 2d. They need an atoning Saviour, and an advo- 
 cate with the Father at the court of heaven. The 
 treasure which they have been laying up, is for a 
 place very different from that of heaven. They have 
 been treasuring up for themselves wrath against the 
 day of wrath. Many have been very active in pre- 
 paring their souls for an awful inheritance. As a 
 miser, who hoards up gold in treasure ; or as the 
 clouds treasure up rain to be poured forth upon the 
 earth, so have they been laying up in store a treasure 
 of iniquity against the revelation of the righteous 
 judgement of God. And to such, without the pre- 
 sentiiig of the atoning blood of the Lord Jesus Christ, 
 a holy and just God is a consuming "fire. How will 
 guilty creatures appear in the immediate presence of 
 their righteous and final Judge, unless they have an 
 advocate with the Father, even Jesus Christ the right- 
 eous .'* When the sinner's crimes shall appear, ven- 
 
d4 SERM6N Vil. 
 
 geanc^ will call forj his blood, except the"'great 
 Saviour present his own blood as the ground of par- 
 don and acceptance. Unless his sins be cast into 
 the depths of the sea as it were, in consequence of 
 the Saviour's sufferings and death, they will appear 
 In judgement for his condemnation. Nor can rebels 
 of Adam's race appear without consternation in the 
 invisible state of retribution, except the great and 
 glorious Mediator between God and man, make in- 
 tercession for them in the solemn presence of their 
 offended Sovereign. They will not be able to stand 
 before the Son of man, unless Immanuel plead their 
 cause, and acknowledge them before his holy angels 
 and an assembled imiverse as his redeemed ones from 
 among men. Hence, then, mankind for a future day, 
 need an atoning Saviour; and an advocate with the 
 Father at the great court of heaven. 
 
 Having made some observations to show what 
 men need for a future day, i proceed to notice in the 
 second place, hovj they may lay up a store to snpply their 
 future wants. And will not all be anxious to know how 
 they may make such rich provision, and attain this 
 great and desirable end ? Will not every one be 
 ready to comply with almost any condition } or unre- 
 mittingly pursue the hardest labours, and encounter 
 the greatest difficulties, even through the whole of 
 their lives } The gain would be unspeakably great 
 to any who would thus engage ? But the pearl of 
 great price, a store of never fading treasures, may 
 be obtained, even by rebels against the King of the 
 universe, by doing the most reasonable things in the 
 world. The terms are the lowest, the most favoura- 
 ble and suitable, that can possibly be made. And I 
 would observe the first thing to be done, by those 
 "who would make preparation for a future day, is to 
 repent of their sins. Their immediate duty is to look 
 into their wicked and rebellious hearts, and exercise 
 repentance, to loathe and abhor themselves for their 
 transgressions. It is morally fit and suitable for all 
 
SERMON VII. 85 
 
 who have'^departed from God, by walking in the paths 
 of disobedience, to exercise true, evangelical repen- 
 tance on the account of the malignity of their ac- 
 tions, and thus begin to walk in newness of life. And 
 surely the great and intiiiitely blessed Jehovah could 
 not possibly receive his guilty creatures into his 
 favour, to treat them as his friends, on any other ground, 
 consistently with the honour of his name, and the 
 glory of his kingdom, if the Lord should raise a 
 heart of enmity, a spirit of rebellion against him to a 
 mansion of glory, while in impenitence, he would 
 virtually declare to the universe, that his require- 
 ments had been unreasonable and cruel, and that the 
 sinner must be justified to the reproach of his Maker. 
 Nor could a sinner find soul-satisfying enjoyment, 
 even in the abodes of the blessed, if his heart of im- 
 penitence should follow him there. How reasona- 
 ble and suitable then, for those who would lay up a 
 store to supply their future wants, immediately to 
 exercise that repentance which the gospel requires, 
 and which is unto life eternal. 
 
 2d. Saving faith in the Lord Jesus Christ is the 
 reasonable duty of every one, and what entitles to 
 salvation. Since Christ has died, the just for the un-^ 
 just, to make a sacrifice for sin, how reasonable for 
 all to love the Lord Jesus Christ in sincerity, and em-^ 
 brace him as their God and Saviour. And it is un- 
 reasonable for any to demand of the Father, that he 
 M'ould pardon and save them, while they continue to 
 reject his Son, by refusing to exercise that faith, which 
 worketh by love, and purifieth the heart. God the 
 Father would tarnish his own glory, if he should save 
 one gospel sinner, who refuses to have the Saviour 
 reign over him ; for, by so doing, he would announce 
 to the universe, that the race of Adam might as well 
 have been saved without the death of his Son. It is 
 necessary for the honour of the divine law, and for 
 the righteousness and consistency of the divine con- 
 duct, that gospel sinners believe on the Lord Jesus 
 
8G SERMON vir. 
 
 Christ, or be damned. Infinite was the condescen- 
 sion of Jehovah, in devising the great and glorious 
 scheme of man's redemption through Jesus Christ, 
 and the great term of salvation, even faith in his 
 name, is the lowest or most reasonable, that can pos- 
 sibly be made. Mankind must cheerfully comply 
 with this, or else they must pray God to let them go 
 on in the devices of their depraved hearts, and in 
 the sight of their own eyes, without seeing any form 
 or comeliness in the Saviour, that they should desire 
 him. 
 
 3d. Perseverance in well doing, will secure a hea- 
 venly and never failing treasure. Through grace, in 
 consequence of the atonement which Christ hos made, 
 mankind may receive an everlasting reward lor all 
 those works, which imply true obedience. Then 
 why stand ye here all the day idle ? To those of the 
 sixth, ninth, or eleventh hour, says the divine Re- 
 deemer, Go, work in my vineyard. To him, that 
 endureth to the end, eternal life is the reward, for 
 they received every man a penny. The obedience 
 of the heart, and perseverance in well doing, will 
 gain an imm.ortal prize. Thus we may see how man- 
 kind may lay up a treasure of durable riches, and 
 have something substantial in store to supply their 
 future wants. 
 
 I now proceed in the third place, to offer some rea- 
 son to show, that they ought noiv to be greatly engaged, 
 in preparing for their future well-being. 
 
 1st. God, their heavenly Father, commands them 
 immediately to engage in the work. When the Lord 
 speaks, his intelligent creatures are bound to liear 
 and obey. An earthly parent considers his child to 
 be under obligations to yield obedience to his wise 
 and reasonable requirements ; but how much greater 
 the obligations of men to yield entire and cheerl'ul 
 obedience to the righteous commands of the great, 
 the infinite Parent. Shall any think to excuse them- 
 selves from their moral obligations of obedience 
 
SERMON VII. 
 
 HI 
 
 even of immediate compliance, by pleading, that 
 they have lived in disobedience for many years, and 
 have no disposition to obey ? Would a disobedient 
 child be excused, for not returning to his fathers 
 house, and rendering filial obedicxice to his parent's 
 commands, if he should observe, that he had volun- 
 tarily strayed from his Father's house, and openly 
 trampled upon his authority ? Or, shall mankind be 
 free from guilt and blame, if they plead the secret 
 enmity of their hearts against God, and their averse- 
 ness to all his reasonable requirements to be so great, 
 that they cannot love and serve him? How many 
 times, and in how light a manner, are such heaven- 
 daring excuses made by a God-provoking world ! 
 Perhaps some one is ready to say, I am greatly af- 
 fected and alarmed at the awful wickedness an^ 
 stubbornness of my heart, lest it finally sink me in 
 perdition ; hence my plea is made with great serious- 
 ness. Yes ! and let me ask. What would you think 
 of a child, who, in a very serious and solemn man- 
 ner, even in the sincerity of his heart, should declare 
 to his Father, that he hated him with perfect and 
 fixed hatred ; and that he could not be persuaded to 
 love and obey him, even by the most solicitous and 
 endearing entreaties and persuasions ? When you 
 seriously and candidly decide this point, then judge 
 hov\ vain and wicked are all those excuses, which 
 are made by mankind, for not turning to the Lord, 
 and cheerfully engaging in his service with all the 
 powers of their souls, since he commands them im- 
 mediately to engage in the all important work of pre- 
 paring for their future well-beiiig. 
 
 2d. The patience and forbearance of God, is 
 another reason why they should not delay to engage 
 in the work. It is an affecting consideration, that 
 they who defer laying up a treasure for a future day, 
 despise the riches of God's goodness, and forbear- 
 ance, and long sufTering. The Lord grants sinners 
 «^pace for repentance, and lengthens out their for- 
 
^S SER3I0N Vn. 
 
 felted lives, that they may turn unto him and live. 
 But they who abuse his supporting and governing 
 agency, by continuing their impenitence,Jand hardness 
 of heart, do weary his patience, and provoke his 
 awful vengeance. And are there not some, who have 
 long abused the long-suffering of God, and who have 
 often tempted him to show his wrath, and make his 
 power known ? The miser, after many years of covet- 
 ous success ; and the clouds, just before a storm, do 
 greatly increase in their treasure. So they, who 
 have long abused the glorious compassion, and mar- 
 vellous long-suffering of God, are making hasty 
 strides in the road to ruin ; and their treasure is fast 
 increasing and rapidly redoubling to be repaid in 
 sorrow. But is there nothing neither in the charac- 
 ter nor conduct of the ever blessed God, which will 
 lead men to take heed to their ways, and to lay up in 
 store a goodly and never fading treasure ? If his 
 justice will not excite them, must it be that they will 
 not be moved neither by his grace, nor his mercy, nor 
 his forbearance and patience towards them ^-^ Have 
 redeeming grace and dying love no attractions in the 
 view of the sons of men? Must the pleas and in- 
 tercessions of yon glorious and exalted Saviour, be 
 set at nought and spurned ? Shall it be that they, as 
 barren fig-trees, will bring forth no fi-uit unto God? 
 Mankind not only act unwisely, by refusing to en- 
 gage in the great and all important work of laying 
 up in store a treasure upon which their souls may 
 feed after death, but they do very wickedly, by 
 abusing the divine patience and forbearance. 
 
 3d. Mankind ought to be immediately and greatly 
 engaged in this work ; for it is that, in which they are 
 most highly interested. They, who engage in this 
 work, have eternal life begun in the soul; and a 
 few years perseverance at most, will put them in full 
 possession of a glorious and an eternal inheritance. 
 Short, indeed, the term for laying up a treasure ; but 
 great and glorious the reward. How do men labour 
 
SERxMON VII. 8y 
 
 and fatigue themselves, and seize every favourable 
 opportunity to lay up a treasure upon earth, which 
 must shortly fail them ! But wisdom crieth aloud, 
 she uttereth her voice in the streets ; and, in view of 
 a heavenly treasure, she says to every one, Whatso- 
 ever thy hand findeth to do, do it with thy might. 
 The compassionate Kedeemer, who well knew what is 
 the true interest and wisdom of men, says, Labour not 
 for the meat which perisheth, but for that which shall 
 endure unto eternal life. They, who shall so run as 
 to obtain, will be put in possession of an unspeakable 
 prize ; but they who loiter by the way and refuse to 
 work, will meet with a loss which will be matter of 
 unspeakable regret and endless lamentation. Then 
 let men be immediately and greatly engaged, in work- 
 ing out their own salvation with fear and trembling, 
 for it is a business of their highest concern. 
 
 4th. Men ought immediately to engage in laying 
 up a heavenly treasure, for they have but one short 
 space in which to perform this work. This present 
 state, is the only day of grace ; the only seed-time 
 for mortals to prepare for a great and glorious har- 
 vest. And doubtless, with many the day is far spent, 
 and the night is at hand. Doubtless, with many 
 to-morrow will be for ever too late, to lay in store a 
 good treasure, by sowing to the spirit, that they may 
 reap everlasting life. And how melancholy, how de- 
 plorable indeed the state of those who in vain la- 
 ment. The harvest is past, the summer is ended, and 
 we are not saved. But will men still turn a deaf ear 
 to all the calls of God ? When the thunders of Sinai 
 roar around them, will they not be moved ? Are they 
 so stupid and sluggish as not to be aroused notwith- 
 standing all that the Lord has said and done ? Solo- 
 mon exhorts those who will not hear the voice of God, 
 nor of his servants, calling upon them to go to the ant, 
 one of the little and prudent creatures which God has 
 made, to observe her ways; and, by awaking from their 
 stupidity, to learn a lesson of wisdom. Go to the ant, 
 
 12 
 
90 SERMON vn. 
 
 thou sluggard, consider her ways, and be wise : 
 Which, having no guide, overseer, or ruler, provideth 
 her meat in the summer, and gathereth her i'ood in 
 •the harvest. How long wilt thou sleep, O sluggard ! 
 when wilt thou arise out of thy sleep ? Yet a little 
 sleep, a little slumber, a little folding of the hands to 
 sleep. So shall thy poverty come, as one that tra- 
 velleth, and thy want as an armed man. Of how much 
 greater consequence is the soul-important Mork, in 
 which men are called to engage, than that of the 
 ants, whose only concern is to provide for the win- 
 ter ! And doubtless the time of many will be much 
 shorter to lay up a treasure for heaven, than that of 
 the ants to prepare for their future day. But shall it 
 be, that the ants, guided by instinct, lay in a store in 
 due season, and give all diligence to have a supply 
 for their future wants, while men, who have intelli- 
 gent powers, loiter and slumber, when eternal con- 
 cerns press upon them ? Let men observe the propri- 
 ety and wisdom of the insects of the earth, and be 
 admonished from their ways to learn a lesson of 
 heavenly wisdom, lest in the book of divine provi- 
 dence, at the last great day, they appear in judge- 
 ment against them. 
 
 IMPROVEMENT. 
 
 1st. Are mm admonished not only by the word of God j 
 but by the ants^to be laying up a treasure in heaven? I'hen it 
 cannot be owing to the want of knowledge, that they 
 neglect this work, in the woi'd of God, the pathway 
 of life is clearly pointed out ; and all nature urges 
 men not to delay the work of preparing for the future. 
 The beasts of the held, the birds of the air, and in- 
 sects of the earth, reprove men of their unmindful- 
 ness and ingratitude towards their Creator and most 
 bountiful Benefactor. How active are the various 
 tribes of irrational creatures, in showing forth the 
 praises of their Maker ! Their language to the sons 
 of men is, O come join with us : in an hitelligent, and 
 
SERMOxN VI I. 91 
 
 more noble way, declare his praise. But hear, O 
 heavens, and give ear, O earth, for the Lord hath 
 spoken : I have nourislied and brought up children, 
 but they Iiave rebelled against me. My hearers, 
 look to your domestick animals. Are they as un- 
 mindful of you, as you are of your God? Do they 
 treat you with the neglect with which you treat your 
 heavenly Parent? But remember this truth. To him 
 that knoweth to do good and doeth it not, to him it is 
 sin. 
 
 2d. Then the only reason why men neglect the du'ies of 
 religion^ nnd concerns of their souls, must be their extreme 
 and criminal aversion to them. Surely the motives are 
 sufficiently great to excite the most sluggish into ac- 
 tivity and diligence, unless they have unfeeling, obdu- 
 rate hearts. If any plead their blindness, they 
 virtually plead guilty ; for the voluntary opposition 
 of the heart to the light and duties of the gospel, 
 induces men to stop their ears, shut their eyes, and 
 blind their minds. But who for this is to be blamed ? 
 Sinners, in gospel lands, see and confess that the 
 great concenis of religion and tfieir souls, are of 
 unspeakably greater importance than any or all of 
 the pursuits and enjoyments of this present world. 
 But if they confess these things, what makes them 
 sleep in awful security, when the torments of hell 
 should alarm, and the joys of heaven allure the most 
 stupid sinner. This kind of blindness discovers great 
 wickedness ; for it discovers a willingness to treat the 
 ever blessed God with continued contempt, and to 
 be the murderers of their own souls, when they are 
 convinced they ought to take heed. The ants assist 
 each other in laying up a store tor the future; but 
 how unwilling are men to do any thing for their own 
 salvation or that of others. They mutually agree to 
 lay up treasures upon earth; yet how do they fold their 
 hands together and say. Yet a little sleep, a Httle 
 slunber; when the thought of encouraging each 
 other to walk in the straight and narrow way, comes to 
 
9li SERMON VIJ, 
 
 their view. Then mankind are not only to be pitied 
 but blamed, for their moral stupidity and blindness. 
 
 3d. From this subject we see, that as natural sloth 
 fends to poverty^ so spiritual sloth proves ruinous to the 
 soul. U impenitent sinners were truly awake, and 
 not in a state of despair, they would be much excited 
 to do something in order to escape the wrath to come. 
 Perhaps some are ready to wonder why the Lord 
 does not give them a new heart, and pardon their 
 sins ; because he appears in behalf of others, and 
 shows mercy. But were they not cnniinai!y stupid 
 and blind, they would wonder why a hoiy and just 
 God has sojong spared their forfeited lives, and not 
 cut them off in their sins as cumbercrs of his ground. 
 How many thousands have acted the part of the 
 sluggard, sleeping in (heir sins, tdl they have opened 
 their eyes in torment. And is it not now as danger- 
 ous to say, Yet a litile sleep, a little slumber, a little 
 folding of the hands to sleep.'* Says Solomon to every 
 one of this description, Go to the ant, thou sluggard, 
 consider her ways, and be wise. 
 
 4th. Let all take the alarm, and awake to righteous- 
 ness, lest the wrath of God come upon them to the 
 utmost. Let sainfs arise and trim their lamps. They 
 should ever be greatly engaged in laying up a trea- 
 sure in heaven, that they may reap a rich harvest, a 
 great and glorious reward. Their redemption is now 
 nearer, than when they first believed ; hence, they 
 should give ail diligence to make their calling and 
 election sure. The present, especially calls for ex- 
 traordinary exertions and zeal in the cause of the 
 Redeemer. The Lord Jesus is doing great and won- 
 derful things for Zion. In a very special manner is 
 he blessing the exertions of his people, and enlarging 
 the borders of his glorious kingdom. And is this a 
 time for his people to sleep ? Let them awake, be up 
 and doing, and not tarry to make excuses, but pre- 
 pare to meet the bridegroom. Let impenitent sin- 
 ners awake, and speedily fiee to the mountain of 
 
sERMOxN vri. 93 
 
 satbty. Have they not folded their hands together 
 long enough, crying, Yet a little sleep, a little slum- 
 ber. It is now almost impossible to awake some, and 
 will they yet sleep ? Are they determined not to 
 awake, till the light of eternity opens their eyes ? 
 Yonder, methinks 1 see the Saviour with very solemn 
 but cheerful looks. ^Vhat heart-felt expression flows 
 from his lips ? Rise, sinner ; he calleth thee. Come, 
 O come to Jesus. The Spirit and the Bride say, 
 come. Let him that heareth, say come. And who- 
 soever will, let him take of the water of life freely. 
 If any w'sll yet sleep, it must be to their own cost. 
 But awake, thou that sleepest, arise ft-om the dead, 
 and Christ shall give thee lile. Awake to righteous- 
 ness ; lay up for yourself a treasure in heaven, that 
 your soul may live, and for ever feast and rejoice with 
 that innumerable company at the great marriage 
 ^supper of the Lamb. ^^men. 
 
SERMON VIII. 
 
 HUMAN ACTIVITY A MEANS, OF OBTAINING BLESSING; 
 FROM GOD. 
 
 Mark iii. 5. 
 Stretch forth thine hand. 
 
 All 
 
 the ways of God are perfect and right, 
 whether man be reconciled to them or not. He is 
 the Lord and Sovereign of the universe, and all his 
 intelligent creatures are bound to render implicit 
 obedience to all his commands ; for no one of them 
 is unreasonable. All the general laws and positive 
 precepts of the supreme Ruler are such as are 
 worthy a Being supremely wise and good. 'Notwith- 
 standing there is a controversy between the supreme, 
 moral Governoiir, and his rebellious subjects on the 
 earth, his foot-stool. Their language is, His ways are 
 hai'd and grievous ; not suited to the state and condi- 
 tion of weak and erring mortals. But says the Lord, 
 Come now and let us reason together. Are not my 
 ways equal ? and are not your ways unequal ? In 
 intinite compassiou he condescends to reason with 
 men, even the rebellious, who find foult with his ways, 
 and call him a liard master. The words of the text 
 with those in connexion, are an interesting narrative, 
 and serve to show the depravity of the human heart, 
 and the benevolence of God tov/ards man. Jesus 
 entered into the syniigoy-ue; and there was a man 
 there, which had a withered hand. And the Phari- 
 sees watched him, whether he would heal him on the 
 Snbbathday; that they might accuse him. And he 
 saith unto the man, which had the withered hand, 
 '.tnnd forth. And he said unto them, is it lawful to 
 
SERMON viir. 95 
 
 do good on the Sabbath days, or to do evil? to save 
 liiie, or to kill ? But they held their peace. And 
 when he looked round about on them with anger, 
 being grieved for the hardness of their hearts, he 
 saith unto the man, Stretch forth thine hand. And he 
 stretched it out : and his hand was restored whole as 
 the other. By this miraculous restoration at the 
 exertion of the man we are taught, that human activity 
 is a means of obtaining blessings from God. The 
 subject will be illustrated with considerable variety. 
 1 St. The conduct of mankind in natural life^ may serve 
 to illustrate and evince the necessity of Iwman activity^ in 
 order to obtain what are denominated natural blessings. 
 The comforts and conveniences of life are not ob- 
 tained by idleness and sloth; but by industry and 
 activity. The earth would not yield her increase iu 
 such rich profusion, were it not cultivated by the 
 hand of man. There must be ploughing and sowing, 
 harvesting and ingathering, that the wants of her 
 numerous inhabitaiits may be supplied. Not only 
 activity, but times and seasons are to be observed, 
 for committing seeds to the earth, and for gathering 
 her precious fruits. Hence the husbandman at a 
 suitable time casts forth seed, and then patiently 
 waits for the early and latter rain, and in due season 
 reaps a rich harvest, as a reward of his labours. 
 The earth is a vast and inexhaustible store-house, 
 from which, by proper means and exertions, the whole 
 human family may derive the necessities and com-' 
 forts of lite. But without human activity only a small 
 portion of the globe could subsist. Even in paradise 
 Adam was to till the ground ; and since the fally 
 human labour is necessarily increased. After the 
 flood the promise was made, While the earth re- 
 maineth, seed time and harvest, and cold and heat, 
 and summer and winter, and day and night, shall not 
 cease. But this does by no means imply, that should 
 mankind fold their hands together as the sluggard 
 and call for a little more sleep, that the earth would 
 
96 SEKMOxV VliJ. 
 
 spontaneously abound with all tier productions, and 
 lavish on man her choicest goods. It is designed as an 
 encouragement for human exertion. And, in similar 
 circumstances, where a people are the most in- 
 dustrious and economical, there the good things of 
 this life are enjoyed in the greatest profusion. All 
 nature teems with life and activity : and to the sloth- 
 ful, her voice of admonition is, Go to the ant, thou 
 sluggard ; consider her ways, and be wise. As it is 
 true, that without the blessing of God, in giving 
 fruitful showers and the genial influence of the sun, 
 the labours of man would be vain, so is it equally 
 true, that in the constitution of natural thii'gs, we 
 may be led to see the necessity of human activity, in 
 order to obtain what are denominated natural bless- 
 ings. 
 
 2d. Individual prosperity in earthly good things^ is con- 
 nected luith human activity. It is true that wealth or 
 riches are distributed by the hand of Providence, 
 Avhether mankind are born to affluence, or whether 
 they acquire wealth by the means of their labours. 
 It is also a matter of fact, that the industrious do not 
 always become wealthy, nor that riches are always to 
 men of understanding. But, still we often see this 
 truth verified, That idleness will clothe a man with 
 rags ; but the hand of the diligent maketh rich. 
 Property is generally acquired by the use of means; 
 either by bodily or mental exertions, and frequently 
 by both. Some by persevering labour and an enter- 
 prising spirit, not only obtain a competence, but ac- 
 cumulate great riches. The person in w^ant is con- 
 vinced, that human activity is the proper means to 
 relieve his necessities. Such may trust in Providence; 
 but this is only by looking to God for a blessing on 
 their labours or honest exertions. And we may fre- 
 quently see from the conduct of such, that necessity 
 is the mother of invention. The worthy poor man 
 does not give himself up to idleness ; but he gives 
 diligence, by some honest calling, to obtain food and 
 
SERMOJJ VIII. 97 
 
 raiment, and the varied comforts of life. Whether 
 any one be more or less successful in the lawful pur- 
 suits of secular concerns, he must depend on the 
 blessing of God to crown his endeavours with suc- 
 cess. Still this dependance is not a discouragement 
 to exertion; but a ground or reason to excite to 
 action. Not only the word of God, but also the con- 
 duct of maakiiid serves to show, that human activity 
 is a means for individuals to obtain earthly good 
 
 thinors. 
 
 "... 
 3d- Li thn3 of sickness or of some natural calamity^ 
 
 human activity and means, are necessary in order to obtain 
 u blessing from God. Although it is true-^ that it is ap- 
 pointed unto man once to die, and that his days are 
 numbered with the Almighty as the days of an hire^ 
 ling, that he cannot pass; yet it is equally true, that 
 where life is prolonged, means are included. In times 
 of sickness of an alarming nature, how quickly is the 
 physician called, and how carefully his prescriptions 
 observed. In some cases without his assistance, life 
 would not be endangered ; but, in ten thousand in- 
 stances, without his speedy aid, death would inevita- 
 bly ensue ; whereas, through his instrumentallity, the 
 years of many are multiplied. Still it is the blessing 
 of God, which alone can give efficacy to medical aid, 
 to raise from the borders of the grave, and restore 
 to health. How are the most skilful exertions baf- 
 iled, unless he give efficacy. But, notwithstanding 
 the keys of life and of death, are in the hands of God; 
 yet how readily do mankind make use of human 
 exertions and means, in order to preserve life and 
 promote health. And whether ,the Lord grant 
 blessings by a natural or miraculous cause, he has 
 instituted means to be used, and demands human 
 activity. Sometimes, however, men despise the 
 directions from heaven, and would prescribe the 
 means to be used for their own selves, as if they 
 were wiser than their Maker. The story of Naaman, 
 captain of the Assyrian host, and who was a leper, 
 
 13 
 
98 SERMON vrii. 
 
 may be happily brought to view in this place. By a 
 htllc Hebrew maid, he hears of a prophet in Israel. 
 AVith a letter liom the king ot" Assyria, he departs; 
 taking ten talents of silver, and six thousand pieces 
 of gold, and ten changes of raiment, as a price or 
 present for his healing. So Naaman came with his 
 horses and his chariot, and stood at the door of the 
 house of Elisha. And Elisha sent a messenger unto 
 him, saying, Go and wash in Jordan seven times ; 
 and thy flesh shall come again unto thee, and thou 
 shalt be clean. But Naaman was wroth, and went 
 away; and said. Behold, I thought he will surely 
 come out to me, and stand and call on the name of 
 the Lord his God, and strike his hand over the place 
 and recover the leper. Are not Abana and Pharpar, 
 rivers of Damascus, better than all the waters of 
 Israel? may I not wash in them and be clean .'^ So 
 he turned, and went away in a rage. And his ser- 
 vants came near, and spake unto liim and said, My 
 father, if the prophet had bid thee do some great 
 thing, wouldest thou not have done it ? how much 
 rather then, when he saith unto thee, \\ ash and be 
 clean. Then went he down, and dipped himself 
 seven times in Jordan, according to the saying of the 
 man of God : and his flesh came again like unto the 
 flesh of" a little child, and he was clean. We may 
 potice, that Naaman despised simple means, and de- 
 sired to have pompous ones substituted. And that 
 the advice of his servants was the means, which 
 induced him to Ibllow the directions of the prophet, 
 without which his leprosy must have remained upon 
 him. The Saviour's anointing the eyes of the blind 
 man with clay, and his restoring sight, are worthy of 
 consideration. Why was clay used, and not proper 
 eye-salve ? Because the power and blessing of God 
 might not appear so conspicuous. Hence he would 
 use means which would not appear to have any 
 inherent virtue or efficacy, that the efficiency might 
 appefu' manifest from God alone. Now let us attend 
 
SERMON VI li. 9{f 
 
 to the words of the text. To the man whose hand 
 was withered, says the Saviour, Stretch forth thine 
 hand. And he stretched it out, and his hand was re- 
 stored whole as the other. The question now arises, 
 Why was the man commanded to stretch forth his 
 hand, when he laboured under a natural inability. 1 
 answer, because means or human exertion was to be 
 made to appear, to be inseparably connected with 
 the end, or the restoration of the hand. The moment 
 the man made an effoi-t to raise his hand, which he 
 was unable of himself to do, power was communi- 
 cated from the Saviour to restore its vital energies, 
 that it might be raised. Divine agency immediately 
 accompanied human ; and unless the man had made 
 an attempt to comply with the command, we have 
 not the. smallest evidence, that his hand would have 
 been restored. Though means are to be used, the 
 power and excellence must appear to be from God. 
 Thus we may see, that in time of sickness or some 
 natural calamity human activity and means are neces- 
 sary in order to obtain a blessing Ir-om him. 
 
 4th. It is through the blessing of God mid by human 
 activity^ that our nafural tahnts are improved. In the 
 first period of our existence, we are human beings 
 only in miniature. The works of nature and the 
 privileges of society, are the great inlets of knowl- 
 edge ; but these are so varied and extensive, that we 
 may make constant improvements in learning those 
 things, which are becoming dependant and accounta- 
 ble beings. VVhen we behold the wonders of crea- 
 tion, if we duly exercise our minds, we may contem- 
 plate t!ie being and perfections of God ; for the in- 
 visible things of him may be clearly seen, from the 
 things that are made, even his eternal power and 
 Godhead. And from the blessings of educatin and 
 society we may obtain clear and enlarged views of 
 the various doctrines and duties of the gospel. Some 
 have far more extensive opportunities ot instruction 
 than others; yet, still, in all cases much depends on 
 
100 SER5I0N Vlll. 
 
 human activity. The hght of creation, Providence, 
 and revelation, must not be shut out of the mind, 
 but improved, would we form consistent and exalted 
 views of the character of God and of his wondrous 
 works. It is not only through human activity, that 
 the mind is expanded in all its faculties ; but human 
 exertions are necessary, that it make use of proper 
 means, and be engaged in suitable employments. 
 Our dispositions and manners depend much on our 
 own forming. It is true, that our gifts and privileges 
 are blessings from God ; but our improvement of them, 
 are inseparably connected with human activity. 
 
 5th. // is through the blessing of God, that the minds 
 of any are deeply impressed with a sense of divine truth ; 
 still the agency or activity of man is not excluded. It is 
 the work of grace, tliat any of the human race are 
 awakened and convicted ; for mankind, in a moral 
 point of view, are asleep, and do not wish to be dis- 
 turbed from their slumbers. The Holy Spirit is the 
 great agent to awaken and convince men that they 
 are sinners, and make them feel their guilt ; but their 
 activity is necessary in order to cherish the strivings 
 of the Spirit. The light and force of divine truth, 
 will now and then break in and shine into the minds 
 of men, which, by their exertions, they may either 
 kindle or quench. To have the mind habitually im- 
 pressed and open to conviction, requires serious 
 meditation and prayer. Some have their minds oc- 
 cupied with light and trilling thoughts, much of their 
 time ; because they are pleased with vain things, and 
 exent themselvesto bar the avenues of the soul against 
 the arrows of conviction. On the other hand, those 
 ^vho have generally solemnity of mind, strive to banish 
 sinful and vain thoughts as an enemy to seriousness. 
 Some resort to the pleasures and amusements of life, 
 that they may lose their serious, impressions. Others 
 seek serious company and religious conversation ; 
 deeply solicitous, lest they resist the strivings of the 
 'Spirit. From experience, and li'om the warnings and 
 
SERMON Vlli. 101 
 
 cantions to men not to quench the Holy Spirit, we 
 may see that human activity is a means of obtaining 
 the blessing of having the mind deeply impressed 
 with a sense of divine truth. 
 
 6th. The work of conversion is truly the work of God ; 
 yet human activity is a means of obtaining this blessing. 
 To be converted, is to be created anew in Christ 
 Jesus unto good works. It is to be transformed from 
 the kingdom of Satan, and to be brought into the 
 kingdom of God's dear Son. To be brought out of 
 darkness into God's marvellous light. But it is said 
 to be the work of God, to take away the old and stony 
 heart, and to give a new heart or a heart of flesh : 
 that is, a heart of supreme love to God, repentance 
 for sin, faith in the Son of God, and all other christian 
 graces. Yet mankind are commanded to make them 
 a new heart, and to exercise holy or gracious affec- 
 tions. Hence, we may be led to see in the work of 
 conversion, that although the Lord is the efficient 
 cause, yet man is active in the work. Divine and 
 human agency are inseparably connected ; and both 
 essential, that the sinner may be born again. In this 
 great and all-important, essential work, the time and 
 degree of conviction are greatly varied. Some, for 
 a considerable time, are distressed in their souls; and 
 burdened, as it were, with the 'pains of hell. Others, 
 with sharp and pungent convictions, are quickly de- 
 livered from the bondasfe of sin and death. Some 
 are more peculiarly excited by terrour and guilt ; 
 others are most deeply impressed and affected in^iew 
 of the grace, mercy, and forbearance of God. But 
 the eflect is the same ; from children of darkness to 
 become children of light. Perhaps some are ready 
 to say with Nicodemus, How can these things be. 
 Receive light from the words of the text. Stretch 
 forth thine hand. The man, sensible of his natural 
 inability, was stript of all hope or confidence in 
 himself; therefore his only encouragement and trust,, 
 were in the compassion and power of the Saviour. 
 
102 SERMON Vllf. 
 
 Thus he was enabled, and did stretch forth his hand. 
 Then let those who despair of help in themselves, 
 on the account of their moral inability, their guilt* 
 pollution, and wretchedness, submit themselves to 
 God, relying solely on his grace and mercy through 
 his Son, for pardon and salvation. This is the straight 
 and narrow way, that children of wrath and heirs of 
 hell may become the children of God and heirs of 
 heaven. It is through the grace of God alone, by 
 the use of means and human activity, that any can 
 escape the wrath to come, and lay hold on eternal 
 life. Would any desire to have the deadly leprosy 
 of sin healed by some pompous, external reformation 
 or performance ? They must be disappointed ; for 
 the great physician of souls, alone can heal them. 
 Let them not, like Naaman, despise the means and 
 way which God has appointed, and glory in the de- 
 vice of human wisdom. None can possibly merit 
 heaven : and would they gladly purchase it with 
 silver or gold, as Simon Magus would the gift of 
 miracles, they and their money must perish together. 
 As heavy laden, humble, penitent, of a, broken and 
 contrite heart, their language must be, God be mer- 
 cilul to me, a sinner. It was truly the work of God 
 that the apostle Paul was converted ; and yet how 
 active was he in the work. The light from heaven 
 brouglit him to the earth ; and, with deep humility, 
 he, trembling and astonished, said, Lord what wilt 
 thou have me to do ? And now. Behold, he prayeth. 
 Here we have exhibited a most pungent, sudden 
 conviction, and an instance of wonderful conversion. 
 The trembhng jailor,under keen conviction, cries out. 
 Sirs, what must I do to be saved ? And with ready 
 and active obedience, he believed on the Lord Jesus 
 Christ, and was converted. Then let those who 
 are dead in trespasses and sins, arise and call upon 
 God, if peradventure the thoughts of their heart be 
 forgiven them. Repentance is the gift of God; yet it 
 is the sinner who repents and awakes to newness ot 
 
SERMON VIII. 103 
 
 life. In this view we hear the command, Awake thou 
 that sleepest, and arise from the dead, and Christ 
 shall give thee light. Mankind naturally are willingly 
 bound with the bonds and adamantine chains oi" sin 
 and death ; and it is the agency of the divine Spirit, 
 which makes them willing to be released, and active 
 in being delivered from the powers of darkness. 
 They are the willing slaves of sin; but divine grace 
 enables them to become the willing servants of 
 Christ. From christian experience, and from the 
 examples recorded in the sacred oracles, we may be 
 led to see, that huQian activity is connected as a 
 means of obtaining the inestimable blessing of con- 
 version, which is acknowledged to be the work of 
 God. 
 
 7th. Human activity is a means of obtaiiiing the bless- 
 ing of sanctijication from God. In conversion that good 
 work is begun, which is to be perfected unto the day 
 of Jesus Christ. The soul that is renewed by the 
 Spirit of God, is to grow in grace and christian 
 knowledge. And the one who is active and faithful^ 
 will have his path like that of the just, which groweth 
 brighter and brighter unto the perfect day. The 
 christian warfare cannot be successfully maintained 
 without persevering, human exertions ; although 
 thanks belongeth to God, who giveth the victory. 
 The scriptural direction on this subject is, Work out 
 your own salvation with fear and trembling; for it is 
 God, who worketh in you to will and to do, of his 
 own good pleasure. Although believers are depend- 
 ant on the grace of God, that they be moi-e and more 
 conformed to the image of his Son, still their f activity 
 and exertions are not to be diminished. They must 
 lead watchful, prayerful, and godly lives; and glorify 
 God in their bodies and spirits, which are his. The 
 scriptures abound with exhortations, warnings, and 
 encouragements towards believers, that they he not 
 slothful ; but fervent in spirit, serving the Lord. 
 Whilst they are not to trust in themselves, but in God- 
 
104 SERMON VHI. 
 
 who quickeneth them : still the manner in which they 
 must trust in him, is only by pressing forward toward 
 the mark for the prize of the high calling of God, in 
 Christ Jesus. Hence human activity is a means of 
 obtaining the blessing of sanctiiication from God. 
 
 IMPROVEMENT. 
 
 1st. If human activity is a means of obtaining 
 blessings from God, then we may see, that they who 
 neglect the means of grace, neglect their own salvation. 
 We have seen from this subject, that bath in the 
 natural and moral worlds the Lord has established 
 means in order to obtain blessings ; and they who 
 neglect them, forsake their own mercies. The means 
 of the gospel are external and internal. The exter- 
 nal, are the Sabbath, the preaching or reading of the 
 word, and other opportunities of instruction. The 
 internal, are serious meditation, reflection, secret 
 prayer, and a determination to shun evil and cleave 
 to that which is good. And whilst we behold some 
 highly prizing the means of grace, we may see them 
 lio-htly esteemed by others. So whilst the same 
 means are proving a savour of life unto life to some, to 
 others they are a savour of death unto death. Gospel 
 means serve either to render the mind serious, and re- 
 new the heart ; or they serve to harden those who re- 
 sist them. They must prove means of conviction, con- 
 version, sanctification, and salvatio/i; or of an 
 aggravated condemnation. They will not remain 
 void ; but will be a means of preparing for heaven, 
 or of sinking the soul deeper in hell. It is a solemn 
 truth, that to neglect the means of grace, is to neg- 
 lect our own salvation. 
 
 2d. If human activity is a means of obtaining 
 blessings from God, by contrast we may see, that 
 there must be activity to draw down his curse. Some 
 people imagine sin to be a mere calamity sent upon 
 them, which they abhor, and from which they are 
 groaningj to be delivered. But would they open 
 
SERMON Mil. J 05 
 
 their eyes, they would see that they roil sm as a sweet 
 morsel under their tongues, and that they are not 
 anxious to be freed from it ; but only from the ways 
 of sin, which is the second death. They who drink 
 down iniquity as the ox drinketh water, love all the 
 sins in which they indulge ; although they may dread 
 their future puaishment. Do any imagine that necessi- 
 tyor fate has fast bound them with the slavish chains 
 of sin ? Mistaken souls ! Their own activity, their 
 repeatedly hardening their hearts against the truth, 
 their fixed habits of sinning, are the barriers and 
 mountains in the way^f their salvation. They are 
 the active agents in forming their shackles of sin ; 
 and slav'es to Satan, not by fatality, but by being 
 willingly led as his captives. Let not any be deceived, 
 and imagine they hate sin, merely because they have 
 a slavish fear of punishment. They who hate it, 
 seek to be delivered from its internal dominion, as 
 from a loathsome and deadly leprosy of soul. They 
 fold not their hands together in idle wishes, but awake 
 to righteousness. To be dead in sin is not a mere 
 calamity, but it is to be active in the ways of unright- 
 eousness, and to love the paths of disobedience. 
 
 3d. From this subject we may see, that a person 
 may be brought near the kingdom of God, and still fail of 
 salvation. Although conversion is an instantaneous 
 work, wrought by the Spirit of God, yet there are 
 previous stages of awakening and conviction. And 
 a person may he brought near that stedfast degree of 
 seriousness and anxiety for his soul, in which the 
 Lord generally shows mercy, and yet go back. He 
 may by degrees turn back from the very gate of 
 heaven, and at last have his conscience seared as with 
 a hot iron. An affecting and alarming truth, which 
 should sink with deep weight into the minds of the 
 thoughtful. How heart-rending must it be to any in 
 wo, to look back into this world, and see that they 
 were just entering into the kingdom of God, and yet 
 failed of salvation. 
 
 14 
 
106 SERMON VIII. 
 
 4th. The sul^ject naturally suggests the niquiry, 
 Why stand ye here all ihe day idle? Whether at the 
 sixth, ninth, or eleventh hour, the Saviour Ccills to 
 work in his vineyard. Then let youth, middle aged, 
 and aged, feel interested in this subject, and work 
 while it is called to-dny ; for the night shortly coineth 
 in which no man can work. There is work enough 
 yet to do, and the reward is as great and glorious as 
 is worthy a God to bestow. Flenven, e{^rlh,and hell, 
 call loudly upon all to be active in doing the will of 
 their heavenly Father. Time and eternity present 
 motives of infinite magnitude. The salvatici oi the 
 soul demands. That whatsoever thy hand findeth to 
 do, do it with thy might. Shall a mortal creature in 
 view of his immortal interests, remain idle ? Rather 
 by activity let us bear much fruit towards God, that 
 so a glorious entrance shall be administered into the 
 kingdom of his Son in eternal life. Amen. 
 
SERMON IX. 
 
 THE VALUE AND USE OF MONEY 
 
 Ecclesiastes x. 19. 
 Money answereth all things. 
 
 JL O esteem e\evy thing according to its real worth, 
 is the part ot" true wisdom. But, for this it is neces- 
 sary to have correct views of things earthly and tem- 
 poral : and of those that are heavenly and eternal. 
 As mankind are in a state of apostacy from Cod, they 
 are prone to idolize the good things of this life, and 
 to make temporary pleasures their chief joy. On 
 the other hand, some of a religious and melancholy 
 turn of mind, have turned away from the sweets of 
 social life, have sought solitary retreat, shut them- 
 selves up in cells, and lived a secluded and monas- 
 tick life. But, still it is true, the Lord has given to 
 man the world to be used, though not to be abused. 
 Earthly enjoyments should not be viewed with indif- 
 ference, for they demand gratitude and thankfulness. 
 It is only by comparison, or by contrasting thtm with 
 the glorious and eternal blessings of the gospel, that 
 they are to be considered as vanity, and to sink into 
 nothing. All the blessings of this life are worthy of 
 some attention j and says Solomon, Money answereth 
 all things. 
 
 The experience of every one, as well as other 
 passages of scripture, evince that the word o//, is 
 not used in this place in its universal and unlimited 
 import. Money will not answer all things, in every 
 respect that might be mentioned ; but still, in a cer- 
 tain sense, it is true, that it does or would answer all 
 things. It answers for all the purposes for which it 
 
I on 
 
 SERMON IX. 
 
 3s designed. There is a value attached to it, which 
 renders it useful ; and for which it is desirable to be 
 obtained. No doubt the true import of the words of 
 the text is this, Money will answer all things as it 
 respects the purposes of commerce. In order to 
 illustrate this idea, I shall undertake to show the 
 value and use of money, by noticing some desirable 
 purposes which it answers. 
 
 1st. For money the necessities of life may he obtained. 
 it will buy food and raiment for the sustenance of life. 
 Although mankind are directed to seek first the king- 
 dom of God and his righteousness, still it is essential 
 to human existence, that the body be fed and clothed. 
 That bread of life which cometh down from heaven, 
 is infinitely more valuable for the soul than earthly 
 bread is for the body ; but this truth does not in the 
 least invalidate the fact, that without provision for 
 eating and drinking, death would be the inevitable 
 consequence. And no case perhaps can be men- 
 tioned, where food and raiment could not be obtained 
 from any one for money, unless in a time of siege or 
 necessity, when individuals would only have a bare 
 pittance merely sufficient to prevent final starvation. 
 As it is important, that life should be prolonged ; so 
 is it equally necessary, that the means of life be 
 procured. But money is the most convenient, advan- 
 tageous, and effectual for this. Various other things 
 might be mentioned as the necessities of life, and 
 they might be obtained by various means of com- 
 merce ; yet certainly money will have the pre-emi- 
 nence as the best circulating medium. 
 
 2d. Money is valuable ; for with it not only the necessi^ 
 ties^ but the varied comforts and conveniences of life may 
 he procured. The privileges and enjoyments of this 
 world are many and greatly diversified. And though 
 they be not essential to mere existence or subsist- 
 ence ; still they are desirable, and worthy of some 
 degree of attention. It is not only commendable to 
 seek for food, bi:t for that which is wholesome and 
 
SERMON IX. lOy 
 
 agreeable; and to procure that raiment, which is 
 decent. To eat and drink of the bouiities of Provi 
 dence, those thirigs that are palatable, is no sin; for 
 they are the gifts of God to be used with delight, 
 and to be received as mercies and favours, bestowed 
 by an invisible hand. To be clothed in a manner 
 suitable to the age and society in which we live, is 
 becoming ; and they who are prosperous, certainly 
 may dress genteely without being censured. A small, 
 tight hut might shelter from the inclemencies of the 
 weather ; but money gives an ability to erect a build- 
 ing more for taste, elegance, convenience, and enjoy- 
 ment. Many men are able to pertbrm journeys on 
 foot ; and others are obliged to prosecute them 
 with an inferiour beast, and an inconvenient carriage. 
 But who would not wish to travel, whether for busi-- 
 ness or pleasure, with excellent equipage, that he 
 may journey with ease and appear with respocta- 
 bility ? Money furnishes the most ready and desirable 
 means of conveyance, whether by water or land; gives 
 a person the power of visiting cities and countries, 
 museums and monuments, and other interesting 
 works both of nature and art. It was money which 
 enabled Solomon to make great works, to build 
 houses, to plant vineyards, to make gardens and 
 orchards, to plant trees in them of all kinds of fruits, 
 and to have many other of the conveniences and 
 delights of life. It is true, the poor have no right to 
 complain, or to murmur aa;ainst the Providence of 
 God; but to be grateful for the favours they enjoy, and 
 thus be content with their situation. For theln to be 
 uneasy, dissatisfied, and restless, is a sin. Notwith- 
 standing the wealthy have superiour advantages; 
 and, as they are boui d to be more thankful, this 
 shows that their situation is more eligible. Ami 
 although none may envy those whose circumstances 
 in life are far more agreeable and honourable than 
 theirs, still they are encouraged to use all prudent 
 and lawful means, that they may possess and enjoy 
 
iiU SERMON' IX. 
 
 the varied earthly comforts, even in abundance. The 
 conveniences, privileges, and enjoyments in our 
 present state are innumerable ; hence we may see, 
 how valuable and useful is money ; for it brings them 
 all within our reach, and exalts our station in life. 
 
 3d. Money enables those who have it, to buy and 
 sell to advantage, and to increase their property by 
 improving times and opportunities. The trite ex- 
 pression, that money begets money, has much truth 
 in it; and it might be illustrated and proved in vari- 
 ous ways. The inter^^st which the principal com- 
 mands, to those who have considerable sums of 
 money, yields them a comfortable support. Almost 
 every thing in the commercial or bartering world, 
 may be obtained for it at a lower rate than can be done 
 for other commodities. A man may be a speculator, 
 and yet be an honest man ; or be free from the charge 
 of gdnding the face of the poor. He may purchase 
 the property of his neighbour at a fair price, when it 
 is low, and do him a kindness. If it afterwards rise 
 in value, he may dispose of it at an p.dvanced price, 
 without injuring any one, although his money has 
 given him an important advantage. How often, and 
 how many men feel themselves straightened in their 
 circumstances, and unable to prosecute their busi- 
 ness advantageously for the want of the valuable, 
 convenient, circulating medium. Kow desirable then 
 to have some in possession, or at command. 
 
 4th. Money gives an ability to prosecute studies, 
 in order to acquire a liberal education. To a person 
 having *a taste for improvement, it would be very 
 gratifying to have the ability to purchase a variety of 
 interesting books in order to have an extensive libra- 
 ry. To be able to obtain a good education, or to be 
 well versed in the several branches of useful litera- 
 ture, is an object of importance to every one. But 
 many, in many parts of our highl}' favoured land, are 
 denied this for the want of money. How must the 
 heart of every parent who is interested in the pros- 
 
SERMON IX. ill 
 
 pect, respectability, and welfare of his children, glow 
 with a laudable desire to see them well instructed in 
 the necessary and polite arts and sciences. But 
 money can send youth to a good school, an excellent 
 academy, or to a celebrated college, if expedient. 
 To be well educated and informed, is not a mere or- 
 namental accomplishment ; but it is to have the mind 
 enlarged, and to be prepared for more extensive use- 
 fulness. It is education that improves superiour tal- 
 ents; that brightens, polishes, and enlarges moderate 
 ones. How useful then is money to furnish all aids, 
 means, and opportunities of improvement ! 
 
 5th. Money is sometimes the means of lengthen- 
 ing out the lives of mankind. Not that all the gold 
 and silver in the world can purchase a release one 
 hoar from death, or that they can procure the gift of 
 miraculous healings. • The contrary of this, is taught 
 in the answer of Peter, to Simon the sorceror, when 
 he said. Thy money perish with thee, because thou 
 hast thought that the gift ol God may be purchased 
 with money. Not only do some sinful courses cause 
 some of the wicked not to live out half their days; 
 but poverty and the want of means, do shorten the 
 lives of some. Let two examples be mentioned,, 
 Thousands who have been verging to a fatal disease, 
 have had the ability to journey, to experience a 
 favourable climate, and to bring to their aid every 
 possible remedy ; and these have been the means of 
 restoring their health, and adding years to their days.. 
 But thousands of others in the same circumstances 
 of declining health, have been unable to enjoy simi- 
 lar means and advantages ; and they soon are 
 brought to a sick and dying bed. Again, thousands 
 have been attacked with some threatening, fatal, local 
 complaint ; but their ability procured speedy and 
 most skilful medical aid, and their lives have been 
 prolonged. Thousands of others alike afflicted, have 
 been unable to obtain the most eminent and skilful 
 physicians, and have fallen a ready prey to their ra- 
 
112 SERMON IX. 
 
 ging disease. How valuable and useful,then,is monej?^'. 
 And the scriptures do not teach that money, but thai 
 the love of money is the root of all evil. A covetous 
 desire of getting, and an avaricious disposition of 
 hoarding up earthly treasures, are the sole ground of 
 any inconvenience or injury. Moreover, we are 
 taught. They that will be rich, fall into temptation 
 and a snare, and into many and hurtful lusts, which 
 drown men in destruction and perdition. But this 
 expression teaches the wrong pursuit and abuse of 
 the manifold blessings of life. An anxiety merely to 
 be rich, manifests a sordid disposition, and discovers 
 a wicked heart. To be influenced by such a spirit 
 or motive, in accumulating property, is base and 
 criminal. Certairdy every one would wish to be in 
 comfortable circumstances ; and to be rich, is no sin. 
 Riches may be abused or they may be sought unlaw- 
 fully. But as money answers all things, as it respects 
 the purposes of commerce and the conveniences of 
 life, so in some instances it is the means or occasion 
 of lengthening out life. 
 
 6th. Money enables mankind to assist the poor, and 
 relieve the distressed. And certainly this is not a trifling 
 consideration to a person of a generous and humane 
 disposition. The mind that is possessed of only the 
 common feelings of humanity, must experience agree- 
 able sensations in relieving the distresses of man- 
 kind; and to be unable to do this for the want of moneys 
 would be painful to the same mind. Is it desirable 
 and gratifying, now and then to give aid to our needy 
 fellow mortals ? How pleasing, and what abundant 
 ioy, then, would arise to a liberal soul, to have the 
 power to be able always to give some assistance or 
 relief to a fellow sufferer, even as often as the expe- 
 diency of giving might be known. The scriptures 
 declare, It is more blessed to give than to receive. 
 Then not to be able to give to proper objects of 
 charity, must be considered as an affliction, and 
 should be numbered as one of the calamities of 
 
SERMON IX. iJ3 
 
 human lite. How much a man can promote liumaii 
 happiness, who is both able and willing to be charit- 
 able, according to the dictates of wisdom and con- 
 science. And how have the breasts of many been 
 pained, because their circumstances were such that 
 they iiad not money to assist the poor, nor relieve the 
 distressed. 
 
 7 th. Money is necessary for the support of society^ and 
 for effecting important enterprises. Civil institutions, 
 that are of much importance, are attended with con- 
 siderable expense. As the framing and supporting 
 of wise and wholesome laws, deeply interest any 
 community, so money may be said to be a spring to 
 its exertion and prosperity. The branches of social 
 society are various, and no one of them can flourish 
 without the means of support from persons of pro- 
 perty. The .stated preaching of the gospel is one of 
 the greatest blessings with which any people was 
 ever yet favoured. But, for a divine to be skilful or 
 eminent in his profession, he should not be perplexed 
 with secular concerns. Then, if a people would 
 support a minister of the gospel comfortably, they 
 will be under the necessity of contributing liberally 
 according to their ability. Any great undertaking of 
 publick utility, demands large sums of money. How 
 important are good roads, bridges, and canals ! How 
 useful and valuable, then, the means by which they 
 are made ! How have the most useful inventions and 
 machines had their origin from money ! How impor- 
 tant is an able attorney in a weighty and critical 
 cause ! But his best fee is money. How valuable 
 then, how desirable ! 
 
 8th. It is by money, thai the gospel and its attendant 
 blessings are sent from Christian lands., to those that arc 
 Heathen or Pagan. Is our own land highly favoured 
 of heaven, as it respects the means and glorious 
 privileges of the gospel ? To our forefathers, and 
 even to other nations we are indebted for these ; as 
 they flow to us in consequence of their exertions and 
 
 15 
 
114 SERMON IX. 
 
 expenditures. Are those nations, who are yet gro- 
 pinoj in moral darkness, to enjoy the enlightening and 
 benign inlluence of the gospel? The money of chris- 
 tian societies, is to be the medium of effecting such 
 unspeakable blessings. And must not a heart of 
 charity or humanity grieve, to have httle or no part 
 in this, for the want of ability ? How desirable to 
 serious and reflecting minds, to have a dollar to spare 
 frequently, to send a Bible and Testament to some 
 destitute poor family ! When we hear of the labours 
 and successes of domestick or foreign missionaries, 
 do not our hearts burn to give a helping hand by our 
 alms, as well as by our prayers ? if we are unable to 
 comprehend the extensive and blessed eflfects ol such 
 exertions, we may see that money is calculated to 
 answer very desirable purposes. How does it answer 
 not only all the purposes of commerce, but what 
 charitable and benevolent ends are promoted by this 
 means ! 
 
 IMPROVEMENT. 
 
 1st. If money is so valuable, and answers so many 
 important purposes as we have heard, then this sub- 
 ject must come with a reproof to the idle and prodigal 
 like a two-edged sword. Is any one denied ttie privi- 
 leges and enjoyments, which have been mentioned, 
 a d is he unable to bear asuitable part in the support of 
 the various branches of society for the want of mo- 
 ney? But why? Have idleness, or prodigality rendered 
 him unable ? Then how should mortitication, shame, 
 and conscience be awake in his breast. His inability 
 is for his disgrace before men, and his guilt before 
 God. The acquisition of earthly good things de- 
 mands seasonable attention, and forbids that time be 
 squandered in sloth or rioting. If any one is in a 
 state of poverty, to whose conduct, industry, econ- 
 omy, and frugality bear favourable testimony, such 
 an one is a worthy person, and deserves not only pity, 
 l?ut <;onsolation and assistance frpni Jiis fellow men. 
 
SERMON IX. 115 
 
 They, who by their criminal conduct, render them- 
 selves unable to bear their part in the various duties 
 of social, civil, or religious Hfe, do at the same time, 
 render themselves the nuisances of the world, and 
 the burden of mankind. The idle and prodigal do 
 not only depriv^e themselves of the various comforts 
 metitioned, but they heap up manifold calamities and 
 sorrows upon others. 
 
 . 2d. If money will answer so many desirable pur- 
 poses as we have seen; then we may conclude, that 
 true religion is incomparably excellent^ und the one thing 
 needful. This is what will answer and effect that 
 which money was never designed to do. This is 
 calculated to give true submission and contentment 
 in a state of affliction and poverty ; and thus render 
 the poor man hnppy,and in a certain sense, rich. This 
 gives peace to a troubled conscience, is a balm for 
 a broken and contrite heart, and enables the soul to 
 sing the triumphant song of victory, in the solemn hour 
 of death. This is indeed wisdom and excellence, which 
 avails in time, and flourishes in eternity. Says Solo- 
 mon, Happy is the man that findeth wisdom, and the 
 man that getteth understanding. For the merchan- 
 dise of it is better than the merchandise of silver ; 
 and the gain thereof, than fine gold. She is more 
 precious than rubies ; and all the things thou canst 
 desire, are not to be compared unto her. Length of 
 days is in her right hand; and in her left hand, riches 
 and honour. Her ways are ways of pleasantness; 
 and all her paths are peace. She is a tree of life to 
 them that lay hold upon her ; and happy is every one 
 that retaineth her. How excellent and essential 
 then, this heavenly treasure, these durable riches, 
 which will avail when time shall be no longer ; and 
 crown the soul with glorious immortality. 
 
 3d. If money is calculated to answer all the pur- 
 poses of commerce, and many other valuable purpo- 
 ses in life, then it is proper to be ajflicted, and grieve for 
 the loss of property. Sometimes by fire, or at sea, or by 
 
IIG' SERMON IX. 
 
 the knavery ojf a neighbour, a man is at once stript 
 of a fortune, and deprived of all his earthly sul)stance. 
 But such losses are real calamities, and are reasons 
 why we should be afflicted in some measure. If we 
 are not to be insensible to the advantages of pro- 
 perty, surely we are not to be insensible, that it is a 
 disadvantage, and a natural evil when we are sud- 
 denly deprived of an earthly treasure. Then we 
 may clearly see, in the 
 
 4th. Place, that to he destitute of a heavenly treasure, 
 demands, that for this 2ve should be much more griev- 
 iously ajfticted. If property has some value, the pearl 
 of great price is infinitely more valuable. But it may 
 be lost. How solemn and striking the inquiry of the 
 Saviour \ What shall it profit a man, if he shall gain 
 the whole world and lose his own soul } or what 
 shall a man give in exchange for his soul .'' It is an- 
 swered in the Psalms, That the redemption of the 
 soul ceaseth for ever. Surely, then, there is abundant 
 reason for impenitent sinners, for all who have not 
 believed to the saving of their souls ; and by evan- 
 gelical repentance made their peace with God, to be 
 afflicted and mourn in the anguish of their spirit. 
 
 5th. Then let us hear the conclusion of the whole 
 matter : bear God and keep his commandments ; for this 
 is the lohole duty of man. But tcT do this we must 
 neglect neither temporal nor eternal concerns. We 
 must let the things of time have their proper place : 
 and those of eternity, their due weight. A man who 
 has proper views, and who is under the proper influ- 
 ence of a christian spirit, will have a suitable regard 
 for earthly concerns and enjoyments, and will not be 
 slothful in business ; while he is fervent in spirit, 
 serving the Lord. What an unspeakable privilege 
 that we may pursue and enjoy all the endearments of 
 life ; and, at the same time, have our afTcctions on 
 things above, and be laying up a glorious treasure 
 for eternity. How happy must that man be, whose 
 f onduct is consistent in the thing? of this world and 
 
SERMON IX. 117 
 
 In those of religion. May industry and economy, 
 liberality and charity, and a heart devoted to the 
 service of God, be our happy lot in time. May we 
 be the servants of Christ, by seeking to obey all the 
 commands of his Blather, and at last hear the blessed 
 plaudit, of Well done, good and faithful servants, 
 enter ye into the joy of your Lord. Amen. 
 
SERMON X. 
 
 THE SERVICE OF GOD AND MAMMON IMPOSSIBLE^. 
 
 Matthew vi. 24. 
 Ye cannot serve God and Mammon. 
 
 X HIS is the declaration of him, who spake as never 
 man spake. It contains an important truth, which 
 should be clearly unders tood ; for errour in our 
 faith is most intimately connected with erroneous 
 practice. As mankind by nature have hearts of 
 enmity against God, so they are opposed to his true 
 character, his providential government, and righteous 
 requirements. Notwithstanding, the fancied good- 
 ness of men, ev^en in an unrenewed state, cause many 
 to be slow of heart to believe that the Lord has a 
 controversy with them. And though they read, yei 
 how little do they realize, That the friendship of the 
 world is enmity with God; that whosoever, therefore, 
 will be a friend of the world, is the enemy of God. 
 Great exertions are necessary to convince them of 
 their true apostate character and condition ; for they 
 plead they are not sensible of the odious nature and 
 criminality of the moral exercises of their hearts. 
 Perhaps they confess, they have not done much in 
 their Hves to please God ; still, they hope to be pitied 
 for their imperfections, since they have never been 
 guilty of any very great, outbreaking sins. And 
 though with hearts supremely attached to the world, 
 they think to render service acceptable to God. But, 
 in opposition to such views, the Saviour declares, No 
 man can serve two masters ; for either he will hate 
 the one, and love the other ; or else he will hold to 
 
SERMON X. 119 
 
 the on<s, and despise the other : Ye cannot serve God 
 and Mammon. 
 
 Mammon is a Syriack word for riches, and is sig- 
 nificant of any earthly treasure or interest. Hence, we 
 are taught i;i the words of the text, the impossibihty 
 of beiiig tiie servants of both God and the world. 
 And the term, wojU^ is to be understood in its most 
 extensive import ; a?ul to include a!)y earthly good, 
 possession, honour, pleasure, or enjoyment whatever. 
 
 That we may have a clear view of this subject, a 
 few observations will be made to point out the cha- 
 racter of a true and faithful servant. Every one must 
 be sensible, that there is an essential difference in its 
 very nature between any service that is mercenary, 
 and that which is loyal. 
 
 Then a true and faithful servant is one, who devotes 
 his whole time to the service of his master, and who 
 exerts all his skill and ability to promote his master's 
 interest, from a spirit of cheerfulness or voluntary 
 obedience. The time of a servant is not his own; 
 but his master's, to whom he belongs, and whose 
 property he is. And a faithful servant will not spend 
 this time in idleness, or vain amusements, nor forsake 
 the service of his master, to attend the concerns of 
 others. A servant, who is not devoted to his master's 
 interest, but absents his business, is called unfaithful. 
 On the contrary, the one who is faithful, is ever 
 ready, at the call of his master, to engage in his 
 employment; for he considers his time and service 
 as the proper claim of the one to whom he belongs. 
 Moreover, a faithful servant will exert all his 
 talents, and improve every seasonable opportunity, 
 to promote his master's interest. A servant might be 
 daily employed about the requirements of his master, 
 and yet not execute them according to his knowledge 
 and capacity. But such an one would be like a 
 mere mercenary hireling ; for a (rue and faithful ser- 
 vant will prosecute the concerns of his master with 
 His utmost skill and ability. 
 
1120 
 
 SERMON X. 
 
 Moreover, a loyal servant is one who is pleased 
 with his master, and cordially engages in his service. 
 A master could put no confidence in his servant, if 
 he were not attached to him from upright affections 
 of heart. He could not safely trust him with his 
 affairs, except his eye were upon him, if he did not 
 render cheerful obedience. Doubtless all will grant 
 how essential it is, that a servant be pleased with his 
 master, and heartily engage in his service, in order 
 to have the character of a true and faithfid servant. 
 
 Now let us notice some of the claims of God and 
 Mammon, and from their contrast we may see the 
 impossibility of serving both. 
 
 I'he Lord demands us to spend all our time, and 
 employ all our talents in his service, from a heart of 
 supreme love to his character, and with a spirit of 
 filial obedience. Time is the only state of proba- 
 tion for mortals to prepare for eternity; hence the 
 command, Fear God and keep his commandments, 
 for this is the whole duty of man. Then the great 
 end of our being, is to serve the Lord in all our ways ; 
 and thus lay up durable riches, and secure a glori- 
 ous and everlasting inheritance. 
 
 But more particularly the Lord enjoins it upon us 
 to regard him in all the common concerns of life. 
 Whether therefore, ye eat, or drink, or whatsoever 
 ye do, do all to the glory of God. All our worldly 
 concerns must be subservient to his will, and the in- 
 terest of his moral kingdom. If we have property, 
 or learning, or extensive influence in society, they 
 must be devoted to his service. Even when Ave 
 labour for the necessities, comforts, and convenien- 
 ces of life, we must not esteem these as our trea- 
 sure ; but set our affections on things above, and be 
 laving up for ourselves a treasure in heaven. 
 
 But Mammon says, Regard worldly concerns with 
 special care, and be satisfied with a portion beneath 
 the sun. Idolize riches, if you have them ; and if not, 
 let your whole soul pant for them, or for some earthly 
 
SERMON X. i21 
 
 j^ood, as the one thing needful. If you pursue worldly 
 pleasures and advantages with such neghgence, as to 
 let your thoughts be wandering to the heavens as 
 your chief joy, you have no great regard, for me, 
 therefore I cannot call you my servant. 
 
 The Lord enjoins it upon us to be honest in all our 
 dealings with mankind, and not defraud or injure our 
 neighbour. His commands are, Love your neigh- 
 bour as yourself Look not every man on his own 
 things ; but every man also on the things of others. 
 And as ye would that men should do unto you, do ye 
 even so unto them ; for this is the law and the pro- 
 phets. Mammon says. Others defraud, and take every 
 advantage they can; and you must do so. too, or you 
 cannot live. If others cheat and strive to over-reach, 
 you must do the same, or you will never get along in 
 the world, so as to make any respectable appearance 
 in the eyes of mankind. If it will promote your 
 worldly interest best to be honest and just in your 
 dealings with some men, I wo«ild have you be upright 
 with them ; but still you must always consider it to 
 be sufficient for you to look well to your own con- 
 cerns, and have a sole regard for yourself 
 
 God enjoins it upon us as a duty and privilege, to 
 be charitable and liberal of the good things he has 
 given us; to assist the poor, relieve the distressed, 
 and support the important interest of his cause. 
 With cheering words of encouragement he says, The 
 liberal soul shall be made fat; and he that watereth, 
 shall be watered also himself 
 
 The language of Mammon is, If you are always 
 giving, you will always be poor; so you must keep 
 what you have got, and get what you can. When 
 you behold objects of charity and distress, shut up 
 all bowels of compassion, for fear your gift will not 
 be wisely bestowed. And do not promote religious 
 concerns, till you feel yourself in safety in all your 
 worldly circumstances. 
 
 God commands us. To remember the Sabbath-day 
 
 16 
 
122 SERMON X. 
 
 to keep it holy. The whole day must be spent m 
 the varied private, social, and publick duties of 
 religion. Both man and beast, on that day, are to 
 rest from their labours, even in the time ol" earing 
 and harvest. The duty of assembling together tor 
 publick devotion, and for the honour of God's holy 
 name,, and our growth in knowledge and grace, is 
 clearly pointed out. On his holy day, we are not to 
 think our own thoughts : that is, not let our minds be 
 iillcd with perplexing cares about temporary aflliirs ; 
 but so to improve it, that it prove a day of prepara- 
 tion for a glorious and eternal Sabbath of rest. 
 
 Mammon, on the other hand, says. You must not 
 attend publick worship on the Sabbath, unless your 
 secular concerns be all regulated. Otherwise, you 
 must stay at home, and see to things, or else your 
 business will hurry you, before the close of the next 
 week. If the cause of God does require your at- 
 tendance in his house; yet one half of the day will 
 be sufficient ibr you, who have so many calls to which 
 you must attend, and who are already pretty well 
 informed. You may find some sermon, which will 
 be more instructive than the one your minister will 
 preach ; besides you can read in the evening hy your 
 fire-side. Moreover, in harvest time, especially, you 
 must work on the Lord's day; for, if you should let 
 one fair day slip, you may sustain considerable loss. 
 . And you may trade on that day for the sake of gain, 
 if you are only careful to keep your bargain secret. 
 Books may then be posted, to save time; and accounts 
 settled, if your neighbour be willing. Or. if you arc 
 so far from your residence with your horse, carriage, 
 or team, that you cannot attend pubhck woiship in 
 your own vicinity on that day, you may as well pro- 
 secute your journey. Mammon says, It will be ex- 
 pensive, if you have to pay for the keeping of your- 
 self and horses ; so you had better travel on, and 
 make haste home. And whenever you do attend 
 divine service in the house of God, would you have 
 
SERJION X. 123 
 
 jour soul delighted ? let it he hy having your 
 thoughts dwell on what you have done and gained, 
 during the last week ; and by laying plans, how to 
 prosecute your business, through the next. 
 
 God demands family worship; and threatens with 
 a curse, those families that call not upon his name. 
 The evening and morning sacrifice of thanksoiving, 
 prayer, and praise must be offered to him from the 
 family altar, and be considered a reasonable service. 
 
 Mammon says, Confine this duty to the Sabbath, 
 and even then esteem it no desirable privilege ; but 
 account it as a weariness and burden of the soul. To 
 lose half an hour every morning atid eveni'ig in 
 religious duties, especially when there is a multi- 
 plicity of business on hand, would be a serious and 
 unnecessary evil. 
 
 The Lord commands us to serve him with all our 
 hearts. His language is. My son, give me thine heart. 
 Thou shalt love the Lord thy God, with all thy 
 heart, and him only shalt thou serve. lie complained 
 of some who honoured him with their lips, because 
 their hearts were far from him. He does not consider 
 any service as true obedience, unless it proceed 
 from a heart of supreme love to his character, urA 
 delight in his service. Therefore, he does not call 
 any his true servants, who do not yield entire and 
 cordial obedience. 
 
 Mammon says, Give me the heart, or you are 
 none of my servants. Give me the chief place in 
 your thoughts and affections, or else you will be 
 counted the servant of another master. God holds 
 forth the rich treasures of his holy word, for the 
 meditation and delight of our souls. He exhibits 
 himself as the fountain and source of blessedness, to 
 be the object of our pursuit and highest joy. He 
 proffers the glorious and inconceivable rewards of the 
 righteous, as an excitement to faithfulness in his ser- 
 vice. He calls upon the sons of men to look at the 
 things which are unseen and eternal, and prepare 
 
J 24 StRMON X, 
 
 for mansions of immortal glory. Mammon holds 
 forth herself in various forms, with all her worldly 
 charms to allure mankind to serve her most faithlully. 
 Worldly riches, honours, and prospects are presented 
 to engage the highest attention and affections of men. 
 She would have them prefer worldly and temporal 
 enjoyments, to those which are heavenly and eternal. 
 Thus by contrast, as it respects the nature and 
 requirements of God and Mammon, we may see the 
 impossibility of serving both. Then he, who loves 
 and holds to the world as his master, will, whether 
 he have little or much in the affections of his 
 heart, be an enemy and despiser of God. But 
 he who loves and cleaves to the service of God, will 
 renounce the friendship, and despise the frown of the 
 world. Thus the Saviour has declared, No man 
 can serve two masters; for either he will hate the 
 one, and love the other; or else he will hold to the 
 one, and despise the other : Ye cannot serve God 
 and Mammon. 
 
 IMPROVEMENT. 
 
 1st. We may see why the scriptures call Mammon^ 
 the Mammon of unrighteousness, it is because mankind 
 use unlaw^ful means to obtain it ; as oppression, theft, 
 violence, and other vicious ways. In such instances 
 they despise the authority of God to obtain Mam- 
 mon ; disregard his lavi', and the peace and prospe 
 rity of their fellow men. The civil law may have 
 some restraint upon them ; but we arc sensible, that 
 this is ineffectual to restrain many from openly vicious 
 courses. Riches, or the acquiring of earthly good 
 things, are not, in themselves, considered sinful ; for 
 by a proper management and arrangement of our 
 worldly concerns, in subordination to religion, we 
 may render them as a part of God's service. But 
 worldly men make their rehgion subservient to the 
 interest of Mammon; and whatever gratifies or 
 delighv^s mankind the most, will be pursued with 
 
SERMON X. 1 20 
 
 eagerness. Then, if men have an inordinate desire 
 for self gratification from the pleasures ^vhich Mam- 
 mon aiFords, they will be led into all manner of 
 unrighteousness, that they may indulge ungoverned 
 appetites, and gratify sinful inclinations and passions. 
 Thus the inordinate desire of gratifying their ava- 
 rice, their ambition, and other sinful lusts, hurries 
 them on to Sabbath breaking, cheating, lying, robbing, 
 and even to the crime of murder. Hence we see, 
 when the thoughts and affections of men, are violent 
 and criminal for the pleasures of Mammon, they 
 excite to overt acts of iniquity, and all manner of 
 unrighteousness. 
 
 2d. We may see, the most of the excuses that are 
 made for neglecting rehgious duties, and doing what 
 the Lord forbids, amount to a confession that it is 
 more important to serve Jllammon than to serve God. 
 The reason why people work in the field, or shop, or 
 journey on the Sabbath is. Mammon holds them fast 
 with her claims. They know the Lord forbids such 
 things ; but they cannot obey him, when they have 
 such a strong and cordial regard for another master. 
 Some persons make it convenient to attend publick 
 worship occasionally, but not statedly ; and they can 
 scarcely find leisure to attend church meetings, or 
 religious conferences and prayer meetings ; because 
 Mammon hurries them with a multiplicity of her en- 
 gagements. They cannot find time for reading the 
 holy scriptures daily, for evening and morning devo- 
 tion, for giving thanks for their daily food, or for the 
 duties of the closet ; for the god of this world trou- 
 bles them frequently with very urgent and imperious 
 calls. The most of the excuses that are made for 
 neglecting the all-important duties of religion, are, 
 my worldly concerns hurry me; my engagements 
 bind me ; and they are of so much importance that 
 I am necessitated to neglect these duties. In these 
 and other instances, confessions are virtually made. 
 
126 SERMON X. 
 
 that it is deemed more suitable and important to 
 serve Mammon, than it is to serve God. 
 
 3d. Let us examine ourselves, and determine 
 whether God or whether Mammon, have the chief 
 place in our thoughts, affections, and pursuits ; and 
 then we shall decide whose servants v/e are. If it 
 be our great inquiry and heart's desire, to know and 
 do the will of God, to serve him with our whole 
 hearts, we are his servants, aiid shall reap the glo- 
 rious rewards of the righteous. But, if we be anxious 
 to know how we can gratify ourselves, by pursuing 
 the pleasures of Mammon as our chief joy, we are 
 her servants, and are preparing to reap the rewards 
 of unrighteousness. Let us inquire, What we do 
 more than others ? Do we exceed them in morality 
 and liberality.'* Still, who has our hearts.^ If we 
 have not a supreme regard for the honour and glory 
 of God in our works, we are as sounding brass, or a 
 tinkling cymbal ; and shall appear as unfaithful 
 stewards, in that we chose a portion, which has the 
 inscription, vanity of vanities. The Lord is jealous 
 for the honour of his great name, and he calls the 
 covetous man an idolater. And although men do not 
 worship idols and images in the form and shape of 
 those of the heathens, yet they are as really guilty 
 of idolatry, by idolizing Mammon, or setting the 
 world uppermost in their hearts. If we place our 
 affections supremely on God, on heavenly and divine 
 things, we take them from the world ; but if we exer- 
 cise our noblest affections in favour of Mammon, we 
 deny them to God. Some persons say. We will 
 devote a little of our time in the service of God, we 
 will keep the Sabbath so far as to spend our time in 
 a serious manner. But their hearts are given to 
 Mammon, and buried in the cares of the world ; 
 therefore they cannot be the servants of God. Others 
 are called to labour, and eat bread in the sweat of 
 their brow ; but the Lord has their hearts, therefore 
 
SERMON X. 127 
 
 they cannot be the servants of Mammon. The Lord 
 looks upon all services, which do not proceed from a 
 heart devoted to him, as hypocrisy, or solemn mock- 
 ery. They who consider it sufficient to serve him 
 on the Sabbath, and a little on other days, should 
 seriously inquire and examine, who has the most 
 Iiearty alfections of their souls. They should not be 
 deceived ; for God is not mocked. He knows and 
 calls all his eriemies, whatever their pretensions or 
 performances, if they have not his love shed abroad 
 in their hearts. Suffer one more remark. When 
 men cannot part with earthly things tor the cause of 
 God, but choose rather to part with their interest in 
 spiritual than in temporal blessif>gs, they certainly 
 cleave to them more than to God« and him theycora- 
 paratively despise. Let us remember, that mankind 
 are servants to whatever they make their chief con- 
 cern or pu -suit. Know ye not, that to whom ye 
 yield yoursi^dves servants to obey, his servants ye are, 
 to whom ye obey ? Then whatever engL^gcs the 
 thoughts and affections of men supremely, is their 
 God. If the Lord possess their hearts, he is their 
 God : but, if the world have their hearts, Mammon is 
 their god. 
 
 4th. Let all be exhorted to comply with the direc- 
 tion of the Saviour, and make to themselves friends 
 of the Mammon of unrighteousness. Whatever earthly 
 good things we possess, let us realize that these are 
 entrusted to us as stewards, and that we must render 
 an account to God for our stewardship. We may be 
 so covetous of earthly gifts as to exclude our souls 
 from spiritual and eternal blessings. We may be so 
 glued to the enjoyments of this life, that instead of 
 their causing our souls to ascend with gratitude and 
 thankfulness to heaven, they will drag them down to 
 hell. There have been instances of persons in time 
 of fire, war, shipwreck, and other perilous situations, 
 who, foolish and presumptuous to save their goods, 
 have lost their lives. So may we be so heavily laden 
 
128 sEKMON X. 
 
 with the earth, that our souls will be unable to as- 
 cend to heaven, and lay hold on eternal life. How 
 kind the exhortation, then, To spend a suitable por- 
 tion of Mammon in deeds of piety and charity, that 
 many being benefited by these gifts, may pray for 
 blessings on us as their benefactors. With what 
 satisfaction may the faithful steward expect the hour 
 of dissolution, and the coming of his Lord, and anti- 
 cipatethe joy of being then welcomed by such friends 
 to the regions of perfect felicity. But, if men idolize 
 their riches, and spend all upon themselves, they may 
 expect to be turned out of their stewardship, and 
 cast into outer darkness, Avhere shall be weeping, and 
 wailing, and gnashing of teeth. If we do not have 
 mercy on the poor, in vain may we hope for mercy 
 from God : For, if any man have this world's goods, 
 and seeth his brother have need, and shutteth up his 
 bowels of compassion from him, how dwelleth the 
 love of God in him ? The cries of the oppressed and 
 neglected poor, will testify against unfaithful stew- 
 ards, to their condemnation ; but the prayers of 
 widows and orphans for their pious benefactors, will 
 testify for them, that they were wise and faithful 
 stewards. And, when they leave this world, siich as 
 have died before them and gone to glory, may be con- 
 sidered as standing ready to welcome them to their 
 everlasting habitations. Earthly riches may be ex- 
 changed for heavenly ; and temporal goods, for those 
 which are eternal. The poor, the needy, and dis- 
 tressed, give us an opportunity of acquiring incon- 
 ceivable gain. And who would not part with perish- 
 able objects, for those which are imperishable ? Who 
 would not give or lend things of trilling value, for 
 a moment, and then receive those of inestimable 
 value ? How benignant and blessed the exhortation 
 of the Saviour, Make to yourselves friends of the 
 Mammon of unrighteousness, that when ye fail, they 
 may receive you into everlasting habitations, t^imn. 
 
SERMON XL 
 
 DESIRABLE EFFECTS OF A PREACHED GOSPEL. 
 
 Mark xvi. 15. 
 
 Go ye into all the worlds and preach the gospel to every 
 
 creature, 
 
 jL HESE words are the commission of the divine 
 Redeemer to his eleven apostles. After that he was 
 risen from the dead, he appeared unto the eleven as 
 they sat at meat. But shortly he was to ascend up 
 into heaven, to sit at the right hand of the throne of 
 God, no more to be personally present wiih his dis- 
 ciples on earth. And although this charge was 
 given to the immediate attendants, and personal 
 followers of the blessed Saviour ; yet, it is equally 
 applicable, and addressed to all who should hence- 
 forth sustain the character of his publick ministers. 
 The same original phrase, which is translated every 
 Creature, is also rendered the whole human race. 
 The latter is doubtless the most rational and correct 
 translation. Hence, the commission of the apostles 
 of Christ, extends to every creature throughout the 
 world ; so that wherever a human being is found, 
 they are authorized and commanded to preach to 
 him the gospel. They and their successors, are to 
 go forth with unwearied exertions to the ends of the 
 earth, as heralds of the gospel, till every nation, kin- 
 dred, and tongue under the whole heaven, should 
 enjoy its rich blessing. This is in exact accordance 
 with the declaration of the angel of the Lord to the 
 shepherds, who were keeping watch over their flqck 
 by night. And the angel said unto them. Fear not ; 
 for, behold, I bring, you good tidings of great joy, 
 
 17 
 
130 SERxMO\ XI. 
 
 which shall be to all people. Before the advent ot 
 the Saviour, the t;lorious privileges of divine revela- 
 tion, were chiefly confined to the Jews. And whilst 
 he continued in the flesh, few of the Gentiles, com- 
 paratively, had the gospel preached to them; but, 
 before the end of time, from the rising to the setting 
 of the sun, both Jow and Gentile must enjoy its 
 divine and meridian light. The gospel is good ncMS ; 
 for, to a guilty and ruined world, it opens a door of 
 hope, and publishes the way of salvation. Henccy 
 to preach the gospel, is to announce the counsels of 
 heaven, revealed to man ; that he may be saved from 
 sin and death, and made an heir of eternal life. But 
 to accomplish this gn^at and glorious end, its essen- 
 tial doctrines and duties must be clearly unfolded, 
 that God may be exalted and glorified, whilst sinners 
 are saved. 
 
 These remarks may lead us to see, that the first 
 important doctrine, in preaching the gospel, is to 
 tmfold ths character of God. His being and perfec- 
 tions should clearly be held forth to the view of man- 
 kind, that they may form consistent and exalted views 
 of his absolutely perfect, hij infiuitely glorious, and 
 amiable character. His eternity and infinity, his 
 self-existence and independence, his omnipotence 
 and omniscience, must be maintained ; whilst he is 
 proclaimed the supreme, moral Governour of all 
 finite, intelligent beings, their great law-giver and 
 final Judge. His infinitely holy nature, must be 
 declared as that moral perfection of his character, 
 which renders him worthy of the supreme love of 
 all created intelligences, and which is well pleased 
 with righteousness ; but, which hateth all the workers 
 of iniquity with perfect hatred. Grace and mercy 
 must be proved to be perfections, belonging to the 
 moral character of God, or in vain would be the 
 attempt to show, that he could possibly be recon- 
 ciled to any of his moral subjects, who had once 
 rebelled against him. The first and fundamental 
 
SEHMON Xi. l.^^l 
 
 iioctrine of revealed religion, is that of a God, as 
 the only proper object of religious worship, the first 
 cause and last end of all things, and who possesses 
 every infinite possible perfection. 
 
 2d. The character of man must be clearhj exhibited^ in 
 the preaching of the gospel ; and that in his fallen^ and per- 
 ishing state. Unless the entirely sinful and odious 
 nature, and deeply rooted depravity of the human 
 heart; and the helpless, hopeless conditio'i of man 
 by the deeds of the law, be made to appear, he will 
 in vain seek to be justified by works. The law must 
 be set home upon his conscience in its spirituality 
 that he feel the force of the declaration. Cursed is 
 every one that continueth not in all things, written in 
 the book of the law to do them. Except mankind 
 see the plague of their own hearts as an infectious 
 and deadly leprosy, they will iiever desire to be 
 delivered from its indwelling corruptions, as from 
 a body of sin and death. If they are not brought, 
 through the iniluence of the gospel, to realize that sin 
 is exceedingly sinfuLthey will never admire and highly 
 prize divine grace; nor exclaim, God be merciful to 
 me a sinner. 
 
 3d. To preach the gospel, it is essential that the 
 person and character of Christ be clearly exhibited 
 in their true scriptural light. His atoning sufferings 
 and death are the only ground of pardon and accep- 
 tance with a holy and olfended God for -any of this 
 guilty and ruined world. And hou important, that 
 perishing sinners have clear conceptions and just 
 views of the only foundation of any of their hopes 
 for deliverance from endless wo. This subject was 
 so important in the view of the apostle Paul, that to 
 the Corinthians, he says, 1 determined not to know 
 any thing among you, save Jesus Christ and him 
 crucified. He considered his character, his holy litie, 
 and efiicacious death as the centre, the substance, 
 and foundation of the gospel. How can a sinner, 
 sensible of his own guilt and wretchedness, trust his 
 
 .. t 
 
132 SERMON XI. 
 
 immortal interests in the hands of a Saviour without 
 a full conviction, that the Father was well pleased 
 with his righteousness, and that he could obtain 
 eternal redemption through his blood ? \s perfect 
 humanity was necessary in the character of the only 
 Mediator between God and man, that he might ren- 
 der a life of sinless obedience to the law, and make 
 an atoning sacrifice for sin; so complete divinity was 
 also essential to render infinite dignity and efficacy to 
 his atoning righteousness by sufferings and death. 
 As, without the shedding of blood, there could be 
 no remission of sin, so without an exhibition of those 
 blessed truths, which relate to the person and cha- 
 racter, the life and death of Christ, the gospel cannot 
 be successfully preached. 
 
 4th. l^he necessity of being horn again., of repentance^ 
 faith, and a godly life, in order to the obtaining of final 
 salvation, must be annoimced in the preaching of the gospel. 
 The Holy Spirit is the great Agent, by whom rebel- 
 lious man is made willing in the day of God's power, 
 to submit to him, and to receive the Saviour as he is 
 freely offered in the gospel. And without his renew- 
 ing and saving intluence,none could possibly be saved; 
 for except a man be born again, he cannot enter into 
 the kingdom of God. Repentance is the gift of God, 
 the Holy Spirit, and without which all must perish. 
 His agencyproduceth faith, without which it is impos- 
 sible to pl.-^ase God ; and he enableth believers to 
 persevere in well-doing, till the work of grace is per- 
 fected in their hearts. The gospel not only teaches 
 what mankind are by nature ; but what they must 
 be by grace, to obtain the pardon of their sins, enjoy 
 sweet communion with God, and be prepared for the 
 employments and enjoyments of heaven. And to 
 preach the gospel to any saving effect, these essential 
 duties must be inculcated as necessary to the obtain- 
 ing of final salvation. 
 
 5th. c/^ state of future rewards and punishment is a 
 doctrine necessary to be annotmfcd, in preaching the gospel. 
 
SERMON XI. l'S6 
 
 The gospel does not only abound with truths, pre- 
 cepts, encouragements, and promises ; but also with 
 the most solemn warnings and awful sanctions. 
 Hence the ambassadors of Christ do as much preach 
 the gospel, when they declare in the name of their 
 Lord and Master, that he who believeth not shall be 
 damned, as when they proclaim, he that believeth 
 shall be saved. The great end of the gospel, as it 
 respects man, is to save him from endless perdition ; 
 and crown him with immortal glory. Then the future 
 torments of the wicked should be fully and clearly 
 enforced, as the terrours of the Almighty, to deter 
 from sin ; and the future bliss of the righteous should 
 be set forth to excite to a life of holiness. And whilst 
 ministers of the gospel, on the one hand, do hold 
 forth the words of eternal life ,- on the other, they 
 should denounce those of eternal death. They are 
 not only to carry messages of love, of grace, and 
 salvation ; but to bear the thunders of God's word 
 in condemnation, that if by any means, they may 
 save some. The great judgement day, and the future 
 and eternal scenes beyond the grave, are abundantly 
 and emphatically described and foretold in the glo- 
 rious gospel of Jesus Christ ; awd these infinitely 
 important truths must be maintained anfl announced 
 by the heralds of his cross. Thus I have mentioned 
 some of the important doctrines and duties which 
 are necessary to be unfolded, in the preaching of the 
 gospel. 
 
 In the second place, let us notice some of the de 
 sirable effects of a stated and faithfully preached 
 gospel. 
 
 1st. ^ preached gospel is favourable to mental improve- 
 ment and refinement of manners. Where the blessings 
 of the gospel do most abound, there the arts and 
 sciences are cultivated and carried to their greatest 
 perfection, which tends greatly to enlarge the views of 
 the mind and refine the social affections. Moreover,the 
 exhibition of the varied truths of the gospel, and their 
 
134 SERMON XI. 
 
 several relations, tend to diffuse light and nselul 
 knowledge, and to promote the various duties of 
 social life. The preaching of the gospel is pointed 
 against the vices of mankind, and is a means of pre- 
 venting innumerable acts of open vice. The grosser 
 acts of immorality do generally much more abound 
 where a people are destitute of the various means 
 of grace, than where these precious blessiigs ?re 
 enjoyed. Moreover, every gospel sermon is calcu- 
 lated to promote the cause of virtue; and where 
 the instruction is stated, simple, and forcible, there we 
 maysee a people the most virtuous. 1 he improvement 
 and refinement of the understanding, serve to regu- 
 late the outward conduct, and render the conversa- 
 tion and manners of a person not only engaging and 
 pleasing, but worthy of imitation. Even in this point 
 of view, parents and children, the aged and young, 
 the present and the rising generation, are deeply con- 
 cerned, and should feel a lively interest that they en- 
 joy a stated and faithfully preached gospel, and other 
 means of improvement with which it is connected. 
 
 2d. Jl preached gospel serves to keep societies in har- 
 mony, and greatly to ameliorate the present condition of 
 man. Where a people are not accustomed to meet on 
 the Sabbath Tor social and religious worship, coldness 
 of aflection, distance of conversation, and disunion 
 of social pursuits, are the general consequence. 
 But, where societies generally assemble on that holy 
 day, and hear divine truths illustrated, and their 
 various moral obligations forcibly inculcated, we may 
 there behold the dearest interests of civil society 
 promoted. The preaching of the gospel is addressed 
 to all the active principles in man, to his hopes and 
 fears ; and it teaches him to render custom to whom 
 custom is due; honour, to whom honour is due; 
 hence it has a powerful influence to render subjects 
 obedient. The duties of parents and children, of 
 rulers and ruled, are described in their greatest 
 beauty and harmony, and their mvti^al benefit made 
 
SERMON XI. 13(> 
 
 known. Acts of charity and humanity, of forbear- 
 ance and forgiveness, are drawn in lively colours, and 
 allure to obedience. But how extensive and varied 
 must be the beneficial tendencies of these duties 
 and relations, which are taught in the gospel without 
 a parallel ! How do they prove a bond of union, and 
 the great cement of society ! How do they admin- 
 ister succour for the temporal wants of men, relieve 
 the necessities of the distressed, and bear an exten- 
 sive sway greatly to alleviate the burdens of life, and 
 ameliorate the present condition of man ! 
 
 3d. The preaching of the gospel is the great means of the 
 conversion and salvation of those that believe. The truths 
 of divine revelation serve to enlighten the under- 
 standings of men; and divine grace renders them 
 effectual for the renewal of the heart; but these are 
 the most forcibly illustrated by the preaching of the 
 word. The gospel is the power of God unto salva- 
 tion, to every one that believeth ; and the great work 
 of gospel ministers is to exhibit its truths in the clear- 
 est and most interesting manner, and not shun to 
 declare the whole counsel of God. And, as they are 
 instrumental in converting sinners and saving their 
 souls from death, says the apostle Paul, It pleased 
 God by the foolishness of preaching to save them 
 that believe. Moreover, in view of their office, 
 ministration, and success, he adds. We have this 
 treasure in earthen vessels, that the excellency of the 
 power may be of God, and not of us. And it is a 
 matter of fact, that a preached gospel has proved 
 successful to make the learned and unlearned, wise 
 in Christ ; to convert the moralist and profane unto 
 God, and to reclaim the drunkard and profligate to a 
 life of righteousness, it has exchanged heathenish 
 darkness for the light of heaven, and turned gross 
 idolaters to the worship of the true God. The little 
 child and the gray-headed sinner, the slave and his 
 master, the beggar and the king, have been saved 
 through its influence. They have obtained life and 
 immortality through tlie light of a preached gospel. 
 
136 SERMON XI. 
 
 4 th. The highest joys of holy beings are promoted in 
 consequence of the blessed effects of the preaching of the 
 ivord. As the gospel ministry is the great medium 
 of opening the eyes of mankind, and of turning them 
 from darkness to hght ; and from the power of satan 
 unto God, that they may receive forgiveness of sins, 
 and an inheritance among them which are sanctified, 
 so there is joy in heaven among the angels of God^ 
 over one sinner that repenteth. But, if the conver- 
 sion of one soul gives additional joy to the glorified 
 spirits above, how will the salvation of the myriads 
 of human beings increase their burning love, and 
 raise still higher their heavenly anthems of praise, 
 and render louder their glorious songs of joy ! When 
 all the redeemed, the ransomed of the Lord, shall 
 be brought home to glory, then, with the most intense 
 glows of divine love, and raptures of heavenly bliss, 
 will be given glory to God in the highest, with thanks- 
 givings of eternal hallelujahs. Yes, and unparal- 
 leled will be the joys of the redeemed ; and they 
 will even outvie the angels in praise : 
 
 Never did angels taste above. 
 Redeeming grace and dying love. 
 
 As the glorious scheme of redemption through Jesus 
 Christ Unfolds peculiar displays of the perfections 
 and glory of God, so it will be the beauty of perfec- 
 tion, and the darling theme of heaven. But, such 
 peculiar glories, through the grace and mercy of 
 God, must be ascribed to the glorious successes and 
 blessed effects of his preached gospel. 
 
 We may readily see in the third place, why it is de- 
 sirabU that the gospel should be preached to every creature, 
 or to the whole human race. The same arguments 
 which may be adduced to show the goodly effects 
 and vast importance of a preached gospel among 
 ourselves, are reasons which may be assigned with 
 equal force, to prove iis utility and necessity as it 
 respects others. Is the gospel the greatest blessing 
 of heaven to those who enjoy all its inestimable 
 
sElRmon XI. i3? 
 
 privileges ? What a pathetick, and forcible plea^ 
 then, that the destitute in our own country, enjoy its 
 enHghtening and saving influence. It has beea 
 handed down to us from the apostles, by missionaries, 
 and these gospel heralds are going forth into all the 
 world, and Hying as the messengers of heaven to 
 every nation upon earth. Give a helping hand then, 
 my brethren, and help some feeble church and scat- 
 tered people support a gospel minister. Through 
 increasing attention and property, they will shortly 
 erect a house for God : Yea, and even another con- 
 gregation spring up near them. How desirable that 
 Pagan superstition, the midnight Egyptian darkness 
 of heathenism, and their abominable idolatries, give 
 place to the light and power of the gospel ! What a 
 blessed view for angels to see wretched pagans and 
 heathens, from the east and the west, through a 
 preached gospel, become lively stones in the heavenly 
 temple, now erecting on mount Zion, in the new 
 Jerusalem above. O ! that those miserable beings 
 enjoyed those civil laws which are framed under the 
 benign and salutary influence of the gospel. Then -a 
 man would be permitted to have but one wife ; 
 and horribly deluded parents would not put to death 
 their children as the only means of ending their 
 misery. Listen to an anecdote : An aged mother 
 was standing in a school of heathen children, weep- 
 ing. She was asked by the catechuman, why she was 
 grieved and distressed. O ! if you had come here 
 ten years ago, my son had lived, and been one of 
 this school ; I should not have put him to death.. 
 Ah ! my friends, you have Christ and him crucified, 
 preached unto you ; and unto them that believe, he 
 is precious. But how shall they believe in him of 
 whom they have not heard ? and how shall they hear 
 without a preacher ? and how shall they preach, ex- 
 cept they be sent ? Bless the Lord, O ye his saints, 
 that he is sending forth labourers into the barren arid 
 forlorn parts of his vineyard. Yes, and the varied 
 
 18 
 
138 SERMON XI. 
 
 means avA glorious effects for extencling the Re- 
 deemer's reign, are but as yet the tirst beams ol 
 the morning sun, compared with the iull blaze of 
 noon-day. May we, by our prayers and substance, 
 be awake to the calls and perishing necessities of 
 the destitute at home and abroad. An Owyheean 
 youlh, having in this country experienced the joys of 
 believing, was lamenting the death of his aged mo- 
 ther. Being asked if she died happy; No, no, said 
 he, it cannot be; they have no Bibles, no preachings 
 no heaven, in Owyhee. 
 
 IMPROVEMENT. 
 
 Jst. We may see, that a faithfvl gospel mmiater is a 
 great blessinu; to a people, and should be accounted as such. 
 .Some of tlie heralds of the cross are more worthy ol 
 esteem than others, according to their talents, their 
 wisdom, and faithfulness. Those of great abi- 
 lities, natural and acquired, and whose piety and 
 zeal in the cause of Christ are eminent, should be 
 considered among the number of the most worthy. 
 But those who have less splendid attainments, and 
 wjiose christian walk is worthy of imitation, should 
 be received as precious gifts of heaven. The pros- 
 pects of gospel ministers depend very much upon 
 the reception which they receive among any people : 
 far their prayers, friendly remarks, and pecuniary 
 aid, are the main-spring of their usefulness. And 
 such su[)ports, hy a mutual reciprocity, serve to ren- 
 der their labours a blessing to individuals and fami- 
 rs(^s, to parents and children, to schools and societies. 
 Moreover, the establishment of churches and a stated 
 ministration of the word, not only serve to promote 
 the spiiitual interest of mankind, but from observa- 
 tion and general facts, their natural tendency and 
 consequeiice are, to promote their temporal interests, 
 to increase the value of property, and greatly to 
 multiply the means of subsistence. Yes, what is 
 y9ntribuled for the support of gospel privileges, is 
 
SERMON xr. 1:j9 
 
 doubly repaid by a natural and gracious return ol' 
 earthly blessings. But the highest object of a gos- 
 pel minister, is to prove a savour of lite unto liie to 
 the souls of their hearers, and to be the happy in- 
 struments of promoting their immortal interests, 
 
 2d. We may see, that the gospel is worthy of all ac- 
 ceptation^ of the cordial reception of every creature^ or 
 human being to ichom it is addr'issed. The tree of life 
 grows out of the gospel, and its leaves arc for the 
 healing of the nations. It bears twelve manner of 
 fruit, and yields her fruit every month; and thou- 
 sands of thousand, and ten times thousand, are now 
 participating of its delicious and heavenly repast; 
 and it proflfbrs a rich feast to all the world, though 
 thousands rather starve than come. The river of 
 life flows from the gospel, and all who drink of it, 
 quench their parching, dying thirst. It has healing- 
 streams which are flowing to the remotest corners of 
 the earth, that all who wash may be healed of tlieir 
 diseases; yea, and the polluting, incurable leprosy 
 may be cleansed and healed. Eat then, O friends ! 
 drink, yea, drink abundantly ; and wash at the head 
 fountain of the waters of salvation. The Spirit and 
 the bride, say come. And let him that is athirst, come. 
 And whosoever will, let him take the water of life 
 freely. Yes, and beckoning angels at heaven's gates 
 are looking down to see if we will come. Blessed 
 gospel ! how worthy of acceptation, which pours joy 
 and consolation into the soul, yields the peace and 
 balm of our mortal life ; renders triumphant and 
 victorious in the trying hour of death ; and crowns 
 with glorious immortality beyond the grave. 
 
 3d. This subject teaches us not to esteem it a burden 
 to be charitable and to send the gospel to others, but to 
 claim it as our imspeakable privilege : 
 
 Let sweet charity attend our door, 
 And smiling mercy bless the poor. 
 
 There is that scattereth, and yet increaseth ; and 
 
J 40 seHimon X?. 
 
 there is that withholdeth more than is meet ; but it 
 lendeth to poverty. The hberal soul shall be made 
 fat ; and he that watereth,%hall be watered also him- 
 self. Let us take a few examples. Suppose an aged 
 father and mother were bowed down with all the 
 infirmities of old age, tattered with rags, afflicted 
 with rheumatick complaints, and under a shelter 
 which could not secure from the inclemencies of thie 
 weather. Suppose they should receive some comfort- 
 able clothing and other aids in their necessities. How 
 would their souls daily bless the kind hand of cha- 
 rity ! Surely you would say. It is more blessed to 
 give than to receive. Picture to yourselves a family 
 of half famished children surrounding their mother, 
 preparing them victuals from provisions received 
 from some unknown hand. Listen to the simplicity of 
 their inquiries, who was' that charity that stopt at 
 bur door.f^ Hear their expressions of gratitude and 
 thankfulness. With blushing cheeks and a glowing 
 heart, you would see the propriety of this exhorta- 
 tion, Let not thy left hand know what thy right hand 
 doeth. My dear hearers, we live in such plenty, 
 that we know not what it is to want; consequently 
 we are insensible of the blessings of our charity. 
 We know not how much good we do, when we give. 
 Methinks 1 hear one say, 1 have no part in this matter: 
 for 1 never gave for charitable purposes. Open youp 
 heart then, reach forth your hands, and reap the re- 
 ward of the liberal. One evening a missionary, to 
 some heathens soliciting a Bible, promised to give 
 them one next morning. At the break of day, he saw 
 they were laying on the ground, and had endured the 
 dampness and chills of an inclement night. Being 
 asked the reason, their reply was, they feared if they 
 Returned home, they should miss, of a Bible. Charity 
 once presented a Bible to a woman lately made rich 
 in faith, but miserably poor in the good things of this 
 life. She most thankfully received it, pressed it to 
 her bosom, and exclaimed, Had 1 ten thousand dol- 
 
SERMON XI. 141 
 
 iars, and could I not obtain a Bible without them, I 
 would give them all for one. To some the Lord has 
 given ability and opportunity in many ways, to do 
 much for the advancement of his cause; and to others, 
 but little. O may both be enabled at last joyfully 
 to render an account of their stewardship. Have 
 our hearts been chilled with cold infidelity, and the 
 substance which the Lord has lent us to promote his 
 glory, been withheld in time past ? May we then now 
 redeem our time, arise and trim our lamps. And 
 may we bear in mind, that the gift of a poor widow's 
 two mites is a sacrifice at which we shall be glad to 
 look, in the great judgement day, when the divine 
 Redeemer shall demand the credentials of our alms- 
 giving, as evidence of our sincerity as his friends. 
 ^'imen and ,^men. 
 
SERMON Xir. 
 
 Joseph's affection, seasonably manifested, worthy 
 op imitation. 
 
 Genesis, xlv. 4. 
 / am Joseph^ your brother. 
 
 J. HE history with which these words are coiinectedj 
 is very curious and interesting ; and the instruction 
 which it affords, is manifold and important. Human 
 depravity with some of its basest designs and most 
 unnatural transactions, is delineated ; and the noble- 
 ness of human uprightness is also recorded. Whilst 
 wc behold the varied intentions and schemes of men, 
 we are presented with a wonderful exhibition of the 
 marvelous providence of God, who worketh all 
 things after the counsel of his own will. Let some 
 of the facts with which this subject is connected be 
 noticed; and serve as an introduction to this dis- 
 course, for the practical purposes of our social and 
 religious life. The term Joseph^ is expressive of 
 increase or addition. And when God remembered 
 Rachel, that she bare a son, she called his name 
 Joseph; and said. The Lord shall add to me another 
 son. That son was Benjamin, or son of the right 
 hand. Now Israel loved Joseph more than all his 
 children, because he was the son of his old age. 
 Joseph and Benjamin were both loved with peculiar 
 affection by their father ; for they were the sons of 
 his beloved wife, Rachel. It appears that Joseph 
 was a person of remarkable natural talents, of siiigu- 
 iar beauty, and piety ; and probably these endeared 
 him yet more to his father, who made him a coat of 
 many colours. For this and his dreams, his brethren 
 
SERMON Xil. 143 
 
 hated him, and could not speak peaceably unto him. 
 This is the relation of the first dream of Joseph to 
 his brethren : Behold, we were binding sheaves in 
 the field and lo, my sheaf arose and also stood up- 
 right j and behold, your sheaves stood round about and 
 made obeisance to my sheaf. And his brethren said 
 unto him, Shalt thou indeed reign over us ? or shalt 
 thou indeed have dominion over us ? and they hated 
 him yet the more for his dreams and for his words. 
 And he dreamed yet another dream, and told it 
 his brethren : behold the sun and the moon, and the 
 eleven stars, made obeisance to me. And his father 
 rebuked him, and said. Shall I and thy mother, and 
 thy brethren, indeed come to bow down ourselves to 
 thee, to the earth ? And his brethren envied him, but 
 iiis father observed the saying. From the event, it 
 appears that their interrogations were the right inter- 
 pretation of the dreams, of which they had some 
 apprehension, especially the father. Shortly his 
 brethren devise to slay him. Reuben, in order to 
 save his life, advises to cast him into a pit ; but Ju- 
 dah persuaded them to sell him to the Ishmaelites ; 
 and they sold him into Egypt unto Potiphar, an oflfi- 
 cer of Pharaoh. The coat of many colours is dipt 
 in the blood of a kid, and presented to the aged 
 father a sad spectacle. But the Lord was with 
 Joseph, and he was a prosperous man ; and the Lord 
 made all that he did, to prosper in his hand. He 
 escaped the snare of a treacherous mistress, that he 
 sinned not against his master nor his God, though his 
 innocence was the occasion of his being cast into 
 prison. Now they call upon Joseph to interpret the 
 dream of the chief butler. In his dream there ap- 
 peared three branches on a vine, which budded, 
 shot forth blossom,-, and brought forth clusters of 
 ripe grapes. Says Joseph, The three branches arc 
 three days, and thou shalt deliver Pharaoh's cup 
 into his hand after the former manner. The chief 
 bakers dream, was three white baskets on his head, 
 
144 SERMON XII. 
 
 with all manner of bake meats for Pharaoh ; but the 
 birds did eat them. The interpretation was, that 
 after three days, he should be hung on a tree. At 
 the end of two full years, Pharaoh had two dreams, 
 or his two-fold dream. The first was the seven well 
 favoured kine, and fat fleshed ; and the seven ill-fa- 
 voured and lean fleshed kine, which eat up the for- 
 mer. The second, was the seven ears of corn on 
 one stalk, rank and good, which were devoured by 
 the seven thin ears, blasted with the east wind. When 
 none of the magicians and wise men of Egypt could 
 interpret this dream for the king, Joseph answered, 
 What God is about to do, he showeth unto Pharaoh. 
 Behold, there come seven years of great plenty, 
 throughout all the land of Egypt; and there shall 
 arise after them, seven years of famine, which shall 
 consume the land. Now let us notice Joseph's ex- 
 altation. And Pharaoh said unto Joseph, See, I have 
 set thee over all the land of Egypt. And Pharaoh 
 took off his ring from his hand, and put it upon Jo- 
 seph's hand, and arrayed him in vestures of fine 
 linen, and put a gold chain about his neck : and he 
 made him to ride in the second chariot which he had. 
 But mark ! The famine was sore in all lands, after 
 the expiration of the seven years of plenty. Joseph's 
 brethren must go from the land of Canaan, down to 
 Egypt, to buy corn of him, that they may live and 
 not die. Joseph knew them, but they knew him not. 
 He was only seventeen years of age, when sold into 
 Egypt ; and now he is about thirty-eight ; an absence 
 of twenty-one years. The scene now changes, and 
 Joseph's dreams begin to be fulfiled. He uses vari- 
 ous methods to prove them, to bring them to a 
 proper sense of their own guilt, and to discover how 
 they were affected toward his brother Benjamin. He 
 accosts them as spies ; and so orders that they ap- 
 pear to have treated him most ungratefully. They 
 are brought into that situation, that they cannot make 
 it appear but that they have stolen ; for the silver 
 
^JiKMON XII. 145 
 
 cup is found with them. But Joseph evidently per- 
 ceived, that confusion and terrour were likely to 
 predominate, and to fill them with apprehension, that 
 he would now avenge the injustice and cruelty of 
 which they appear to have been guilty. When Ju- 
 dah made his pathetick address and affecting plea 
 for the release of Benjamin, Joseph could not refraiu 
 himself before all them that stood by him ; and he 
 ' cried, Cause every man to go out from me : and there 
 stood no man with him, while Joseph made himself 
 known unto his brethren. And lie wept aloud ; and 
 the Egyptians and the house of Pharaoh heard» 
 And Joseph said unto his brethren, I am Joseph : doth 
 my father yet live ? And his brethren could not an- 
 swer him ; for they were troubled at his presence. 
 And Joseph said unto his brethren. Come near to me, 
 I pray you : and they came near; and he said, I am 
 Joseph your brother, whom ye sold. The mention 
 of Joseph's name would probably have led his breth- 
 ren to a recollection of his features and voice ; but 
 to remind them of their selling him, would more 
 effectually remove all doubts of his being their 
 brother; and this was necessary to introduce the 
 kind attempt he intended to make, to obviate their 
 fears, and to inspire confidence and comfort. How 
 seasonable, hoAV encouraging and excellent, this 
 simple expression — I am Joseph, your brother ! It 
 flowed from a principle of natural affection, from a 
 feeling and generous breast, and from a noble soul, 
 influenced by the principle of true religion. By 
 other persons, or by other means without such an 
 expression of the tongue, this same truth could easily 
 have been made known. If these words were fitly 
 spoken, let them be applied to the practical purposes 
 of life and religion, whilst we notice other relations, 
 times, and circumstances, when similar ones would 
 be seasonable. 
 
 1st. v^$ it respects the tmrious retaiioits of kmnun 
 
 19 
 
146 SERxMON XII. 
 
 beings^ on encowogifig conversation and other expressions 
 of the tongue^ are very desirable and highly important. 
 
 It is a common proverb, that actions speak louder 
 than words. The true import of this expression is, 
 that unless our conduct correspond with our expres- 
 sions, there is inconsistency and deceit. But let our 
 daily deportment be such as becometh human beings, 
 and then suitable expressions of the tongue are the 
 spring of life. As the term, .Joseph, imports increase, 
 or addition, so they will increase human happiness, 
 and do honour to human beings. Let the conjugal 
 relation be first noticed. A man who provides well 
 for his own liousehold and is kind to his wife, may 
 be called a good husband. But, if in addition to 
 these, there daily flow from his tongue an atTectionate, 
 instructive, and animating conversation, still more 
 highly favoured must be the companion of his bosom. 
 How mu(^h may the trials, cares, and pains of a 
 Avoman be lessened, her sorrows soothed, and heart 
 cheered, by timely and affectionate expressions. 
 Whilst some are pleased with the simple and frank 
 acknowledgement of a husband's attachment, others 
 are gratified with occasional insinuations, from which 
 the same may be inlierred. How many and how 
 varied are the opportunities in the journey of the 
 conjugal life, when a pleasing deportment, kind 
 speech, or consoling word, would greatly increase or 
 promote a woman's happiness. Then let them not 
 be withheld; but in due season administered to divide 
 the sorrows, and double the joys of her life. Let 
 the deportment and conversation of a husband, be 
 such towards his wile in this respect, that he emulate 
 her to repay abundantly the same kindness, by seek- 
 ing to imitate his excellent example. And surely a 
 f lithiul and affectionate woman will not be slack to 
 recompense her corresponding obligations. Says 
 Solomon, concerning such an one. She openeth her 
 mouth with wisdom, and in her tongue is the law of 
 
SERMON XII. 147 
 
 kindness. Witli the same view he adds, Whoso findeth 
 a wife, findeth a good thing and obtaineth iavour of 
 the Lord. And truly a virtuous woman of modest 
 deportment, of chaste and animating conversation, 
 is of much value, and cannot but be prized very 
 highly by every sensible and worthy man. And iiow 
 most desirable, suitable, and important, is a mutual, 
 reciprocal, and interesting conversation in the conj ugal 
 state! The parental relation is an important one in this 
 respect; for much do the comfort, disposition and 
 mannersof children depend on the words or addresses 
 of their parents. They are entitled to much 
 encouragement for well doing, and to the most endear- 
 ing expressions of parental aftection. And the ten- 
 dency is cheerfulness of mind, mental improvement, 
 and religious impressions. In a tamily circle of 
 brothers and sisters, how suitable and applicable the 
 expression — 1 am Joseph, your brother. That is. We 
 have the same parent for our father, and I am the 
 same kind and friendly person towards you as when 
 formerly in our father's family. Change and reverse 
 in our circumstances, have not aflected me as your 
 enemy. It is proper and suitable, that they who are 
 friends, should manifest themselves as such not only 
 by deeds, but also by words. Some persons have. the 
 happy talent by delicate insinuations of such a 
 nature, of gaining the good will of others, and of 
 continuing friendship. Do we esteem such ? and 
 shall we not seek to imitate their pleasing and w orthy 
 example ? How affectionate ! what lionour has 
 Joseph done himself; what kindness and generosity 
 towards his brethren, in the few w ords of the text ! 
 Then may we in the varied relations and circum- 
 stances of life, bear these words and this example in 
 mind ; and may our speech be well ordered, and a 
 talent so important be wisely improved. 
 
 2d. W'^ should be careful to observe sidlabh Hmes and 
 opportunities in order to remind those of their evil, who 
 
148 stRMO^ xif. 
 
 }iave injured v.9. (tr have had evil intentions to do ns an 
 injury. 
 
 How seasonable, friendly, and faithful the conduct 
 of Joe^cph, when he says, I am Joseph, your brother, 
 whom ye sold into Egypt. This expression is well 
 calculated to bring their sin to remembrance, and it 
 was proper they should be thus reproved and hum- 
 bled. A brother ! yet base, treacherous brethren, you 
 sold me, and that into a foreign land. Your conduct 
 w^as most unnatural and abominable in the sight both 
 of God and man. Manifold are the offences and 
 injuries of this present state. In certain seasons 
 and circumstances to remind others of their faults, 
 would only increase the difficulty. But still, reproof 
 is necessary when wisdom and faithfulness evince 
 the duty. There is a time suitable to rebuke and 
 reprove, as well as to encourage and command. 
 Joseph is now ruler and governour over Egypt, and 
 in the height of prosperity, llut no thanks to his 
 brethren, that he is not there a slave, daily groaning 
 under oppressive bondage. He is now a lord, and 
 most highly esteemed of a nation ; but they were 
 base enough for ever to have deprived him of liberty 
 and honour. Similar conduct has been manifested 
 amongst mankind in ten thousand instances and ways. 
 How many have used all their subtlety and power in 
 order to injure the person, character, and property 
 of others, against whom they have been opposed, on 
 the account of some unreasonable prejudice ? And, 
 if they have not effected their overthrow, or been the 
 instrument of some wide spread and lasting injury, 
 it is not for the want of shameful intentions, nor base 
 exertions. Perhaps they afterwards see a person 
 whose ruin they have sought, very prosperous and 
 piuch esteemed. If their passions or prejudices 
 shall have subsided, and they have some just sense 
 of their criminality, they doubtless will have views 
 and feelings somewhat similar to those of Joseph's 
 
e'ERMON XII. 149 
 
 brethren. But time, place, and circumstances should 
 be observed, would any remind them of their evil 
 conduct, and make them ashamed and penitent for 
 what Ihey have done. If any would reprove others, 
 or tell them of their faults in faithfulness, and for 
 their good, they should seek to do it with a spirit and 
 with wisdom, as Joseph did. Says Solomon, Faithful 
 are the wounds of a friend ; but the kisses of an 
 enemy are deceitful. It is very important, that words 
 of reproof be fitly spoken to answer some wise and 
 salutary purpose. With decision, faithfulness, and 
 meekness may we learn to inform our fellow mortals 
 of the errour of their ways. 
 
 3d. The history of Joseph will show, that it is 
 jnoperfor mankind to speak of their prosperity^ when they 
 would b)'ing to view the goodness of God^ or console their 
 fclloio mortals. When, through the smiles of Provi- 
 dence, any have attained the varied blessings of life, 
 it is proper, at certain times, for them to mention to 
 their friends, how the Lord has prospered them. It 
 is neither for the benefit, nor is it the duty of man to 
 be always speaking of his misfortunes. Prosperity 
 has a claim to a portion of his words, as well as 
 adversity. To be frequently mourning or repining 
 at the allotments of Providence as is the manner of 
 some, is certainly sinful. And a person may speak 
 of his enjoyments and success, in the language of 
 boasting instead of gratitude and thankfulness. To 
 show the vanity and impiety of such conversation, 
 let us notice the expressions, and from these, view 
 the spirit of the king of Babylon, who is called 
 Nebuchadnezzar, ks he was walking in the palace 
 of the kingdom of Babylon, The king spake and 
 said. Is not this great Babylon, that 1 have built for 
 the house of the kingdom by the might of my power 
 and for the honour of my majesty? From such an 
 air, views, and language every sensible and pious man 
 cannot but wish to be delivered. The spirit and 
 manner of Joseph will appear a most beautiful cnn~ 
 
JjU sermon Xlf. 
 
 trast. Whilst he mentions his prosperity and honour, 
 meekness and gratitude are apparent. The goodness 
 of God and the consolation of his afflicted father, 
 are most conspicuous in the words of his speech. To 
 his troubled brethren he says. God sent me before 
 you, to preserve you a posterity in the earth, and to 
 save your lives by a great dehverance. So now it 
 was not you, that sent me hither, but God ; and he 
 hath made me a father to Pharaoh, and Lord of all 
 his iiouse, and a ruler throughout all the land of 
 Egypt. Haste ye, and go up to my father, and say 
 mito him, Thus saith thy son Joseph, God hath made 
 me lord of all Lgypt; come down unto me, and 
 tarry not. How do humility, humanity, and a sense 
 of entire dependance on God for all the blessings of 
 life, shine forth in this address! Joseph was indeed 
 highly exalted, but his heart was not lifted up with 
 pride in the height of his prosperity. Let his exam- 
 ple then be proposed for imitation. When abound- 
 ing in the good things of life, let the manner and 
 history of Joseph have their proper influence. 
 
 4th. The hutory of Joseph and his brethren^ is calcu- 
 lated to give us some proper views of the important duty 
 of forgiveness. Joseph was of a forgiving spirit, and 
 when he had sufficiently tried and proved them, he 
 was ready for a reconciliation. He had recourse to 
 various expedients in order to bring them to a sense 
 of their wickedness, to humble them, and excite repen- 
 tance for their sin, before that he expressed forgive- 
 ness. He possessed a forgiving temper, during the 
 whole course of trial, but, before he would exclaim, 
 I am Joseph your brother, he must have evidence of 
 their compunction and abasement. When he saw 
 that they were sufficiently humbled, and about to be 
 overwhelmed with grief on tlie account of their 
 aggravated sin, he addresses them with words of con- 
 solation. Now therefore be not grieved, nor angry 
 with yourselves, that ye sold me hither, for God did 
 send me before you to preserve life. The conduct of 
 
SERMON XH. 151 
 
 Joseph towards his hrethren, in this respect, is god- 
 like, and an excellent pattern for our imitation. The 
 Lord is a gracious and merciful God, abundant in 
 compassion ; but he never has, and never will par- 
 don any who have rebelled against him, before 
 they are brought to true, evangelical repentance. In 
 like manner is the duty of forgiveness inculcated 
 upon mankind abundantly in the holy scriptures. If 
 others have trespassed against us, and they confess 
 their faults, or exhibit evidence of genuine repen- 
 tance, they are to be forgiven. Even against our 
 enemies we are not to cherish a spirit of enmity and 
 revenge, but a friendly and forgiving spirit. Some 
 injuries do, indeed, demand reparation; but where 
 true penitence is, there is also always a disposition, 
 to make restitution. Even the sacred volume does 
 not demand the expression of forgiveness, till there 
 is confession of fault, or a manifestation of sorrow 
 for the wrong. When we are required to forgive our 
 enemies, the true import is, that we should exercise 
 a forgiving and not revengeful disposition ; that if 
 they exhibit repentance, we should put forth the act 
 of forgiveness. As we would hope to obtain the par^ 
 don of our sins from God, when we confess and for- 
 sake them, so we should be ready to do towards our 
 enemies ; and more than this, certainly is not required. 
 The Lord is pleased to see penitent, returning prodi- 
 gals, and such only does he forgive. So we should 
 heartily desire to have our enemies, even those who 
 have greatly injured us, become at peace, be recon- 
 ciled ; and when they manifest a spirit of penitence, 
 we should manifest the spirit of the gospel, a spirit of 
 forgiveness. 
 
 5th. This subject is calculated to give us clear and strik- 
 ing visivs of the perfect righteousness and adorable mercy 
 of God. Whatever excellent or amiable natural 
 talents any possess, they must be born again or they 
 cannot enter into the kingdom of heaven. However 
 engaging or pleasing the manners of any may be in 
 
ib'l SERMON XII. 
 
 the view of men, without that repentance which is 
 unto Hfe, they must perish. On the other hand, if 
 sin shall have polluted the soul like that of Manasseh, 
 or Mary Magdalene, and it he created anew in Christ 
 Jesus unto good works, it will triumph with seraphs 
 in eternal life. Neither the number nor magnitude of 
 our sins will exclude us from immortal bliss, if we 
 have repentance toward God, and faith in the Lord 
 Jesus Christ. Through the adoring grace and mercy 
 of God, by godly sorrow and repentance unto salva- 
 tion, some of the greatest sinners and vilest wretches 
 that have ever lived, have been received to man- 
 sions above, to sing for ever the glorious songs of 
 redeeming love. Unless the heart be renewed by 
 grace, there can be no qualifications to prepare for 
 heaven. But to every penitent, believing soul, the 
 language of its Maker is, I am thy reconciled God, 
 thine everlasting inheritance, and eternal, glorious 
 recompense of reward. Ame?i. 
 
SERMON Xiri. 
 
 A VAIN CURIOSITY REPROVED. 
 
 John, xxi. 22. 
 What is that to thee ? follow thou me. 
 
 JL HE directions of the word of God are as varied 
 as the circumstances of man require. They are 
 suited to his fallen state ; and calculated to lead him 
 in the pathway of life. The blessed Saviour was 
 ever ready to give salutary counsel ; and his instruc- 
 tions discover superiour excellence, because they 
 were so wisely and timely given. He who spake as 
 never man spake, on every occasion was faithful, and 
 would direct the attention and pursuit of man to his 
 dearest interest for time and for eternity. No favour- 
 able opportunity was unimproved, nor seasonable 
 instruction withheld. His words were ever fitly 
 spoken, whether of compassion or severity ; of en- 
 couragement or rebuke. 4fter having put the ques- 
 tion to Peter three different times, Lovest thou me, 
 he adds. Verily, verily, I say unto thee, When thou 
 wast young, thou girdest thyself and walkest whither 
 thou wouldst ; but when thou shalt be old, thou shalt 
 stretch forth thy hands, and another shall gird thee 
 and carry thee whither thou wouldest not. Tliis spake 
 he, signifying by what death he should glorify God- 
 And when he had spoken this, he saith unto him, 
 Follow me. Then Peter, turning about, seeth the 
 disciple whom Jesus loved following, which also 
 leaned on his breast at supper, and said. Lord, which 
 is he that betrayeth thee ? Peter seeing him, saith to 
 Jesus, Lord, and what shall this man do? Jesus eaith 
 unto him, If I will that he tarry till I come, what is 
 
 ^0 
 
154 SERMON XJII. 
 
 that to thoe ? follow thou me. Peter had earnestly 
 professed his readiness to die with Christ; yet when 
 put to the trial, he shameliiily failed him. But our 
 Lord next assured him that he would at length be 
 called on, and enabled to perform that engagement. 
 In his youth he had been used to gird himseli^ and to 
 walk at liberty as he pleased. But in his old age, 
 he would be required to stretch out his hands, that 
 others might bind him and carry him to endure those 
 sulferings at which nature would be reluctant. This 
 signified the death by which he would glorify God., 
 as a. martyu for the truth. Jesus next called upon 
 him to signify his readiness to adhere to his cause, 
 even unto death, by rising up and i'ollowing him; 
 with which Peter complied without hesitation. But 
 turning about, he saw John also, without any com- 
 mand, showing the same willingness to suffer death 
 for the sake, and after the example of his beloved 
 Lord. This led Peter to inquire. What he was to 
 do ; Was he also to be a martyr ? To this our Lord 
 replied. That if it were his will he should abide on 
 earth till his coming, that was no concern of Peter's, 
 who ouglit not to indulge a vain curiosity, but to 
 follow him. Tiiis would be a token and evidence 
 of his readiness to adhere to his instructions, to obey 
 jiis commandments, to copy his example, and to suflcr 
 for his sake. 
 
 This illustration of the inquiry of Peter, and the 
 answer of the Saviour, may lead us to see, that man- 
 kind are apt to inquire into those things in which they are 
 not immediately concerned^ rather than into those in ichicii 
 they arc most deeply interested. Some particular sub- 
 jects of inquiry of this kind, will be noticed and 
 illustrated. 
 
 1st. As it respects the common ailairs of life, some 
 discover a fondness and inquisitiveness to hecojnc 
 acquainted with the concerns of others, to whieti 
 they are neither called by duty nor interest. Man- 
 kind may with propriety nu^uire in(o the situation of 
 
SERMON XUr. l.i-) 
 
 Jieir neighbours, as it respects either theil' prosperity 
 or adversity. But they should he careful to posses < 
 a right spirit and intention, when such inquiries arc 
 made. Would they learn the welfare of others to 
 rejoice with them, and not for envy, they do well. 
 Would they inquire into their distresses and misfor- 
 tunes, in order to sympathize with them and aff()rd 
 relief, instead of rcjoiei:ig in their calamities, their 
 convluct would be truly becomir.g ajid commeiidable. 
 Objects of distress and charity are to.be sought out, 
 thit the balm of consolation may be administered to 
 their minds, and the hand of plenty reached forth to 
 supply their wants. Inquiries of such a nature are 
 truly laudable, and have the approbation and bless- 
 ing of heaven. In the varied pursuits and transac- 
 tions of life, would any wish to know the concerns 
 or state of others in order to benefit them, the direc- 
 tion of the Saviour, Look not every man on his own 
 things, but every man also on the things of others, 
 secures from censure, and commends. But when 
 any would pry into the affairs and concerns of others, 
 and would indulge a vain cm'iosity to become more 
 acquainted with their circumstances than their own, 
 the words of the text should be applied : What is that 
 to thee ? follow thou me. Rather let such, more 
 carefully mind their own business, and meddle less 
 by their inquisitiveness into the prospects of others. 
 Happy Avou Id it indeed be, if none merited a more 
 severe rebuke. Some discover a restlessness to pry 
 into the secrets, and learn the disappointments of 
 others, in order to spread them abroad and do an 
 injury. Hence, not only a propensity for curiosity, 
 but a malignant disposition is manitest. Some are 
 ever ready to hear of the failings of others, not to 
 weep for their sins in secret, but to make them pub- 
 lick. This is frequently done by persons who them- 
 selves can derive no benetit, nor be serviceable to 
 community. And we are even taught in the sacred 
 oracles, that some are forward to pull out a mote from 
 
i5t 
 
 SERMON XIII. 
 
 "their brother's eye, when they have a beam in their 
 own eye. But such persons do well to bear in mind 
 the reply, Physician, heal thyself. Charity should 
 begin at home, as it respects secular concerns, in or- 
 dering the common affairs of life. Let individuals 
 thoroughly understand and regulate their varied tem- 
 poral pursuits, and the concerns of commuijity will 
 be well. Let thein discharge the various duties 
 which they owe to themselves and others, rather 
 than to be over anxious to know the particulars or 
 peculiarities of their fellow men. Let each one feel 
 interested to attend to his own calling as it respects 
 the pursuits of common life, and this will serve to 
 check a fondness and inquisitiveness to become ac- 
 quainted minutely with the concerns of others, to 
 which we can neither be called from duty nor from 
 interest. 
 
 2d. Some persons discover a vain curiosity in dis- 
 coursing on the entrance of sin into the world. Such 
 an inquiry may be properly made; as it is a subject 
 of vast importance, and in which we are interested. 
 But divine revelation must be taken for our light, and 
 circumscribe our inquiries. Now the sacred oracles 
 inform us, that through the temptation of the serpent, 
 our first parents violated the positive command of 
 God, fell from their holy state, into a state of sin and 
 condemnation; and that in consequence of their 
 transgression, all their posterity become sinners. 
 And without the Bible for our guide, when and how 
 sin entered the world, we could not certainly know. 
 But the curious minded, press the inquiry farther. 
 Did the Lord bring about the fall of man himself.'' 
 Or did he only give permission ? Or why, that is, 
 what are the reasons that sin was permitted to enter, 
 if he could have prevented it by his power ? What 
 is that to thee, vain man ? If neither reason nor re- 
 yelation can answer our inquiries, shall we seek to be 
 wise above what is written .'* The'things which are 
 revealed on this subject belong to us, and should 
 
SERMON XIII. 157 
 
 bound our inquiries ; for secret things belong to God. 
 Because the Lord has not revealed all the reasons, 
 or given all the information which he might have 
 done concerning the entrance of sin into the world, 
 must his infinite wisdom be arraigned before the 
 tribunal of human wisdom ? As it is a solemn and 
 alarming fact, that we are sinners against a holy and 
 just God, rather let us seek to be delivered from the 
 dominion and wages of sin. The inquisitive and 
 vain search, for the manner of the entrance of sin, 
 little concerns us; but how we shall be delivered 
 from its pollution as a deadly leprosy of the soul, is 
 an inquiry of the utmost importance. 
 
 Take an example for illustration. Suppose a man 
 to be roused from his midnight slumbers by the noise 
 of a thief, plundering his house. He hears him pillag- 
 ing his coffers of his only treasure, which, if carried 
 off, must render him bankrupt, and reduce his family 
 to poverty. But he searches his house with the 
 utmost diligence from top to bottom, to find the place 
 of the thief's entrance, instead of securing him; 
 and meanwhile he makes his escape. Alas ! poor 
 man ! for his folly he is ruined. Had he acted with 
 wisdom, he would first have secured his treasure. 
 Then may we not indulge a vain curiosity respecting 
 the entrance of sin into the world ; or be anxious to 
 know those reasons, which are hid in the divine 
 mind ; for we are apt to inquire into those things, in 
 which we are not immediately concerned, rather 
 than into those, in which we are most deeply inter- 
 ested. 
 
 3d. Some persons entertain singular ideas, and 
 make curious inquiries concerning Melchisedek. 
 They have a right to be informed concerning him ; 
 but they should be content, when they have all the 
 instruction which can be given. The sacred histo- 
 rians give no account of his parentage or pedigree, 
 as in the case of the priests appointed by the law , 
 and who were all required to prove their descent 
 
J58 
 
 SERMON Xlll. 
 
 from Aaron. Hence he is represented to be With- 
 out father, without mother, without descent, having 
 neither beginning of days, nor end of life; but made 
 like unto the Son of God, abideth a priest contin- 
 ually. Melchisedek is introduced i'lto the sacred 
 history, as a priest of the most high God, without 
 fath^^r, mother, or genealogy, that he might the more 
 exactly typify that high priest, who, as the Son of 
 man, had no earthly father ; and as the Son of God, 
 was without mother, and who was appointed to the 
 priesthood, without deducing his pedigree from 
 Aaron. Nothing is said of Melchisedek respecting 
 the beginning of his life, or the end of his dr.ys and 
 priesthood, that he might be a type of -the Son of 
 God, whose existence is li-om eternity to eternity, and 
 who hod no predecessor or successor in his merito- 
 rious and perpetual priesthood, in all these respects, 
 the silence of the scriptures doubtless is intentional; 
 and refers from the type to the great An.titype, who 
 once offered himself a sacrifice for sin, and ever 
 liveth to make intercession for the saints. JSow if 
 any person has not all the information their curiosity 
 would demand concerning Melchisedek, they may 
 reflect for their comfort, that they are not very deeply 
 interested in the subject. Their serious and devout 
 inquiry should be to form clear and exalted views of 
 the person and offices of Christ, and to follow him. 
 His character and priesthood are abundantly and 
 clearly made known. He is the foundation of the 
 gospel, and of all our hopes of future bliss. He is 
 the lamb of God, which taketh away the sin of the . 
 world. To believe in him, is life ; but, io deny him, 
 is death. In his divinity and humanity, his life and 
 death, we are immediately concerned. His holy hfe 
 should be kept in our minds as the perfect pattern of 
 imitation. How conspicuous are his zeal and perse- 
 verance in doing his Father's will; and with what 
 lustre do his patience and meekness shine. Let it 
 ])e our inquiry then to form exalted and adoring views 
 
SERIION Xlll. 159 
 
 ot his divine character, and to follow him in his imitablc 
 examples of perfect obedience. They that exalt 
 him, will be exalted ; but they who refuse to have 
 him reign over them, will be confounded. Whil&t 
 all the angels of God worship him, may it ever be 
 our chief study, to know, to love, and serve him. 
 
 4th. Some persons are fond of proposing queries 
 concerning the state and condition of the Heathen 
 world, who appear to have but little concern or anx- 
 iety for themselves as sinners, and exposed to de- 
 struction. But this is certain, that they, who do not 
 feel deeply interested for their own salvation, cannot 
 have mucli concern or regard for the salvation of 
 others. Hence cavils arise, Why the Lord did not, 
 even by miracles, have the gospel preached to all 
 nations P or why are so many of the human race left 
 in Heathenish darkness? But they, who thus cavil, 
 do not daily address the throne of divine grace in 
 their behalf; and perhaps they have never contribu- 
 ted one cent to assist, in sending the gospel to them. 
 Now what profit can there be in such queries ? If 
 any feel interested for the welfare of Heathenish 
 nations, let their prayers and alms ascend up as a 
 memorial before God, that the Sun of righteousness 
 may arise and shine into those dark and benighted 
 corners of the earth. Whatever conjectures any 
 may form concerning their condition and prospects, 
 they can be of no avail, unless they influence to exer- 
 tion to send them the gospel means of salvation. 
 The first and immediate concern of those in gospel 
 lands should be to embrace and profess the gospel ; 
 lor then they may feel deeply interested that others 
 also enjoy its inestimable blessings. And this thougiit 
 !-houkl deeply affect the minds of those who cavil, 
 that if those who enjoy the meridian of gospel 
 light, are not saved through its influence, it will be 
 more tolerable for Sodom and Gomorrah, and the 
 nations of the Healhen, in the day of judgement, than 
 lor them. How inconsistent is the con(?uct of those 
 
160 SERMON Xlll. 
 
 who do not wisely improve, but abuse their own 
 exalted religious privileges, that they be often pro- 
 posing queries about the state of those who are not 
 thus highly axalted. They who are destitute of the 
 light of the gospel, do need the pity of those who 
 live in gospel lands ; yea, they are in perishing need 
 of gospel light and means. But let us be merciful 
 to our own selves ; let our own hearts be imbued 
 and influenced by the benevolent spirit of the gospel ; 
 and then our cavils will be turned into the most 
 solemn inquiries, how we shall reach forth to them 
 the word of God, and be the happy agents of sending 
 the bread of life. Whilst we weep for ourselves and 
 those around us, let our queries be turned into fer- 
 vent prayers ; and our idle wishes, into acts of charity, 
 for the destitute and wretched Pagans. Then may 
 we hope, that they will participate in like glorious 
 privileges and blessings with us. Yea, we may see 
 some, who, in the last great day, will rise up as saved 
 through our exertions, and call us blessed. 
 
 5th. Some persons are apt to inquire concerning 
 the future condition of infants, whether they are all 
 to be saved or not. But this is a subject, in which 
 they are not immediately and deeply interested ; for 
 all they can do, is to commend them to the grace of 
 God, and implore his blessing. They may propose 
 many queries, and indulge in trifling speculations; 
 but to what profit ? If the lives of infants be spared, 
 they, who have the care of them, may bring them up 
 in the nurture and admonition of the Lord, at a very 
 early age. For this duty and privilege they should 
 feel a deep and lively interest. We may converse 
 and receive instruction concerning the state and 
 condition of infants, if we take the scriptures for 
 our guide. But skeptical disputes and angry con- 
 tentions concerning them, are injurious and to be 
 avoided. The inquiry may be. Are infants born in a 
 state of perfect hohness ? I answer, no. For David 
 says, concerning himself. Behold, I was shapen in 
 
SERMON XIII. 161 
 
 Miiquity, and in sin did my mother conceive me. And 
 I'rom inspiration we are taught, That all are estranged 
 from their birth. The scriptures no where teach us, 
 that mankind by nature are holy, but sinful. But are 
 all who die in infancy, through the grace of God and 
 the atonement, to be saved ? Wliether the word of 
 God is sufficiently full and decided on this point as 
 to furnish a positive answer, I cannot tell. But sup- 
 pose it is not ? What is that to thee? They very 
 fully teach parents their personal duties, and those 
 which they owe their tender offspring, which is all 
 that immediately and deeply concerns them. But 
 how foolish and inconsistent to hear parents engage 
 in warm disputes and bitter contentions respecting 
 the condition of infants, who, instead of teaching 
 their children of understanding, the ways of goili- 
 ness, by their examples, are leading them in the ways 
 of ungodliness and perdition. Such are more con- 
 cerned for queries and disputes, than for the dearest 
 interests of their children. Their inquiries are into 
 those things in which they are not immediately con- 
 cerned, rather than into those in which they and their 
 offspring are most deeply interested. 
 
 6th. The inquiry is frequently made, whether the 
 greater part of the human race will be saved or lost ? A 
 certain one asked the Saviour, Are there tew that be 
 saved ? And he said. Strive to enter in at the strait 
 ,gate: for many, I say unto you, will seek to enter in, 
 and shall not be able. The man does not appear to 
 have had any ill design, although he proposed a 
 curious question. Our Lord, therefore, did not give 
 him a direct answer ; but took occasion to inculcate 
 this important exhortation, that mankind should not 
 be solicitous to know how many will be saved, but 
 to secure their own salvation. In the thousand years 
 of the millennium, doubtless the chief part will be 
 saved. But in that period, a far greater number will 
 people the globe, than all who shall have existed 
 before. The consequence must be, that a far greater 
 
16^ SERMON XIU. 
 
 number of human beings will finally be saved than 
 lost. 
 
 7th. Another inquiry is often made J n ivhat part of 
 tkeuniverse arc heaven and hell? Some conjecture, that 
 one of the planets or fixed stars is the place of the 
 blessed ; others, that it is far beyond the starry 
 heavens, and that this earth will be the final abode 
 of the wicked. But to every query of such a nature, 
 the proper answer is, What is that to thee ? The 
 Lord has not revealed this, and we are not immedi- 
 ately concerned to know, where is the place of final 
 destiny either lor the righteous or wicked. The 
 doctrine of future rewards and punishments is fully 
 made known, and we are deeply interested in these 
 solemn truths. Then our serious inquiry should be, 
 to know how we may avoid the second death, and 
 inherit eternal life. It is of the utmost importance 
 tor us, to be delivered from the bondage of sin and 
 death, and to obtain that holiness, without which no 
 mau shall see the Lord. To follow Christ is both 
 our duty and our immortal interest. There is such 
 a place as heaven, and also a hell. To be an inhab- 
 itant of the former, will be infinite gain ; but of the 
 latter, infinite loss. Where these places are, availeth 
 not ; but to know what notanner of spirit we possess, 
 is to foresee our eternal doom. In the word of God 
 we may behold, as in a glass, our own character as 
 saints or sinners; and discover our future glorious 
 recompense, or dread inheritance. He that hath 
 ears to hear, let him hear, from the several views 
 which we have taken of this subject, What is that to 
 thee.'^ follow thou me. 
 
 REFLECTIONS. 
 
 1st. From this subject we may conclude, discourses 
 of a novel nature arc calcidated to please some, although 
 i hey may not feel deeply interested. A spirit for novelty 
 is in some degree common to all men ; and to some, 
 peculiarly so. Such, like the Athenians, would spend 
 
jiERMON XIH. 163 
 
 their time in nothing else, but either to tell or to 
 hear some new thing. And should such be gratified, 
 their imaginations would be entertained, but their 
 understandings would not be edified with the most 
 solemn and important truths. To grow in knowledge, 
 seems to be natural to the mind of man. But he 
 should be careful not to indulge a vain curiosity for 
 mere novelty ; but to add to his stock of knowledge, 
 by treasuring up new ideas from the many varied and 
 interesting truths, which relate to present usefulness, 
 and future felicity. The field is so vast from the 
 works, the word, and providence of God, that we 
 may ever be improving in the knowledge of those 
 things, which are suited to the dignity of rational and 
 immortal beings. New and interesting scenes and 
 events will ever be before ';)s, and we shall never be 
 circumscribed for the want of proper objects to 
 excite our wonder and admiration. Then may a taste 
 for novelty be in subordination, and the queries of a 
 lively imagination in subjection to the nobler powers 
 of reason and understanding, that our inquiries and 
 improvements may be suited to the dignity of our 
 nature and high responsibility. 
 
 2d. Then may we search the scriptures, and grow- 
 in the knowledge of those things, which the Lord has 
 abundantly and clearly revealed. Whilst in the pur- 
 suit of any other knowledge to the neglect of this, 
 we are only catching at shadows, but loose the sub- 
 stance. We are not made merely to amuse ourselves, 
 but to grow wise for eternity. Every doctrine or 
 truth, contained in the sacred pages, and which is pe- 
 culiar to revelation, is new. None of the human race 
 could ever have discovered them, had they not been 
 blessed with a divine revelation. The particular 
 account of creation and the fall of man, the work of 
 redemption and way of salvation through Jesus 
 Christ, are peculiarities of revelation. Hidden 
 beauties, new and rising wonders, are concealed from 
 the view of many of the curious between the lids 
 
164 SERMON XII f. 
 
 of the Bible, because they do not make the word oY 
 life the man of their counsel. How various and in- 
 teresting are the subjects of divine revelation of 
 things both new and old, of those which are past, 
 and which are yet to come. The account oi the 
 conduct, condition, and designs of those invisible 
 spirits, the holy and sinning angels, should most seri- 
 ously affect us ; lor like them, and even with them, we 
 are deeply interested. O the wonders, the beauties, 
 and glories of the person, character, and offices of the 
 Redeemer, the only Mediator between God and man ! 
 How sublime, and amazingly momentous the de- 
 scription of the general resurrection and great judge- 
 ment day. In the word of God w^e have an interest 
 vast as eternity; and to have a saving knowledge of 
 its sacred truths, is to be an heir of immortal glory. 
 
►SERMON XIV. 
 
 zion's trials and prospects. 
 
 Psalm xlviii. 12. 
 
 Walk about Zion, and go round about her ; tell the towers 
 
 thereof. 
 
 T. 
 
 O hear of glorious achievements and important 
 events, interests the mind of a human being. Many 
 of the concerns pertaining to the human race, are in 
 themselves of vast magnitude; and others become 
 momentously interesting by their connexion with 
 other beings, and their bearing on another world. 
 Ancient and modern history is worthy the study and 
 attention of man ; both as it respects the rise and 
 fall of nations, and individuals. The account of 
 worthy heroes and interesting kingdoms, is calculated 
 to please and elevate the human mind. Let us take 
 a glance of two persons of rank, and notice some of 
 the changes which they experienced. 
 
 In the year 1774, in which the Marquis de La Fay- 
 ette was married, his estates are said to have been so 
 great that his annual income amounted to ten thou- 
 sand one hundred dollars. In the year 1776, he 
 espoused the cause of America; as his mind, naturally 
 elevated, was ever devoted to the cause of liberty. 
 Though France little expected that the American 
 colonies could maintain their declaration of Indepen- 
 dence, he was willing to purchase and fit out avessel 
 at his own expense. He soon landed at Charleston, 
 South-Carolina, where he presented General Moultrie 
 with clothing, arms, and accoutrements for one hun- 
 dred of his men, who were miserably clad. Being 
 appointed by Congress to the rank and commission 
 
166 SERMON XIV, 
 
 of Major-General in the army of the United States, he 
 was permitted to take the command of two thousand 
 young men, who being regularly disciplined, became 
 the flower of the American army. They were equip- 
 ped throughout at liis own expense ; and for his 
 bravery, military skill, and successes, he had the 
 confidence of his men, of W ashington, and Congress. 
 Being highly honoured, and having returned home 
 in the time of the French revolution, he was ap- 
 pointed Commander-in-Chief of the national guards, 
 and commander of all the militia in France. But 
 shortly he is accused, and a price set on his head. 
 He escapes from the army, and after many most de- 
 grading reproaches and insults, at last is delivered up 
 to the Austrian government, and confined in one of 
 the cells of the prison at Olmutz. The sufferings of 
 La Fayette in this dreary abode, brought him to the 
 borders of the grave. His confinement was five 
 years; that of his wife and daughters, twenty-two 
 months. If all the circumstances attending his im- 
 prisonment should be taken into consideration, a 
 parallel case of injustice and cruelty could scarcely 
 be found in the annals of history. Now let us turn 
 our thoughts to his arrival and reception at New- 
 York, in the year 1824 : Let us only contemplate his 
 tour through the United States, and hint at the hon- 
 ours which he received from this nation ; then enough 
 Avill be told of him. 
 
 Again : In the year 1774, Louis XVI, ascends the 
 throne of France. But, in a few years, the condition 
 of the nation is so alarming, that the royal family 
 are obliged to escape from Paris. They are taken 
 and brought back, and suffer the most inhuman 
 treatment. The king and royal family are imprison- 
 ed, accused, condemned, and executed. In the time 
 of their arrest and confinement, they experienced the 
 most cruel abuse. Their horrid execution is too 
 affecting and shocking at this time to be related. 
 What contrasts in the condition of Louis XVI. king 
 
SERMON XIV. 167 
 
 of France ! Thus a cursory view of two personages 
 has been taken, to show that not only the history of 
 nations, but that of individuals, is often important and 
 interesting. 
 
 Still tliere is a history vastly more important, and 
 infinitely more interesting. This is the history of 
 the church, or a description of the trials and pros- 
 perity of Zion. Her king is the Lord of hosts; her 
 domiiiion is an everlasting dominion; and all her 
 subjects shall finally wear crdVvns of glory for ever 
 and ever. Her chief tower is heaven ; and all the 
 angels of God are her guards. She is styled the 
 perfection of beauty ; for in her militant state, her 
 subjects are the peculiar chosen people of her King; 
 and in her triumphant state, they are the citizens of 
 the new Jerusalem above. Well, then, may the 
 Psalmist exclaim, vV^alk about Zion, and go round 
 about her ; tell the towers thereof. 
 
 In the early ages of the world, there were preach- 
 ers of righteousness, among whom Noah was distin- 
 guished. But religious instructers were chiefly 
 Patriarchal, till the time of Moses. Then the Le- 
 vites were the priests for the Jewish nation. Whilst 
 Jerusalem was in splendour, the people were called 
 upon to go round the city in solemn procession; and, 
 while they joyfully praised and blessed the Lord, to 
 mark all the towers, walls, and palaces, observing 
 that not one of them had been in the least injured by 
 her formidable invaders. This would tend the more 
 deeply to impress their minds, and prepare them 
 faithfully and diligently to preserve the memory of 
 these interesting events, for the benefit of future 
 generations. 
 
 But says Solomon, The name of the Lord is a 
 strong tower ; the righteous runneth into it and is safe. 
 Before the advent of the Saviour, the Lord had not 
 only a seed to serve him, but there were eminent patri- 
 archs and prophets, who were Zion's watchmen ; and 
 even the angels were her messengers and warriours. 
 
JbB SERMON XIV. ^ 
 
 Their tents were pitched in the midst of her ; and 
 frequently they fought her battles, and led her on 
 victorious. But this subject will be chiefly confined 
 to events which have transpired in the church, since 
 the days of Christ and his apostles. 
 
 The darkest season was chosen for the appearance 
 of the Son of God, the light and life of the world. 
 The New Testament makes known the out pourings 
 of the Holy Spirit, the persecutions and success of 
 the church, during the first century. In the reign of 
 Trajan, Ignatius was an important pillar in the 
 church. Much did he encourage and strengthen 
 christians, who were persecuted in diverse places. 
 Polycarp was a bold champion for the defence of 
 truthinhis life; and his martyrdom was a bulwark for 
 the support and propagation of Christianity. In his 
 days, the holy martyrs sustained the most dreadful 
 tortures for their faith in Christ; evincing indeed, 
 that the sufferings of this present time are not worthy 
 to be compared with the glory, that shall be revealed 
 in them. The name of Cyprian is distinguished in 
 church history. He was a faithful servant of his 
 Lord and master; and an ornament to the church. 
 In Asia, one Maximus was brought before Optimus 
 the proconsul, who inquired after his condition. I 
 was born free, says he, but 1 am the servant of Jesus 
 Christ. Are you a christian? Though a sinner, yet 
 1 am a christian. After persuasions and tortures, he 
 was ordered to be stoned to death. Whilst the per- 
 secution was raging with unremitting fury, Cyprian 
 thus addresses the faithful : Heavenly things now 
 succeed earthly ; great things, small ; and eternal, 
 those that are fading. After a variety of exercises 
 and toils amongst friends and open enemies, by 
 having his head severed from his body by a sword, 
 rested at length in Jesus the magnanimous and be- 
 nevolent spirit of Cyprian of Carthage. 
 
 In the fourth century in the persecution under Dio- 
 clesian, edicts were published, by which men of the 
 
SERMON XIV. l(*Sl 
 
 Christian religion, of whatever rank or degree, were 
 deprived of all honour and dignity, and exposed to 
 torture. Churches were ordered to be levelled with 
 the ground ; and the sacred books to be consumed 
 by fire. Persons of dignity were to be disgraced and 
 the common people to be made slaves, if they per- 
 sisted in Christianity. A most systematick and 
 laboured effort was made to extinguish the gospel of 
 Christ. Theodosia, a Tyrian virgin of eighteen 
 years of age, was put to death for owning and coun- 
 tenancing some Christian prisoners. Another, named 
 Ennathas, was dragged by violence to the judge, 
 whipped, and burnt to death. For eight years, both 
 in the east and west, the keenest malice was exerted 
 in this terrible and bloody persecution. 
 
 Respecting Constantine, he was an Emperour full 
 of zeal ibr the propagation of the only divine reli- 
 gion. By his edicts he restores every thing to the 
 church, of which it had been deprived; indemnifies 
 those who had suffered; honours pastors; and recom- 
 mends to governours of provinces, to promote the 
 gospel. Notwithstanding, he was opposed by men 
 of power and influence, who were corrupt in doc- 
 trine and immoral in their lives. In this and suc- 
 ceeding ages, ecclesiastical councils and synods were 
 assembled in order to determine what is sound doc- 
 trine, in opposition to heresy. 
 
 In the reign of Thrasamond, two hundred and 
 twenty bishops were sent into exile. From this 
 circumstance we may see, that the persecution must 
 have been extensive. 
 
 The ninth century is considered as belonging to 
 what is called the dark ages. For several centuries, 
 the proper description is a land of drought and of 
 the shadow of death. Here and there, indeed a 
 glimmering ray of the Sun of Righteousness appears; 
 but it is in vain to look for any steady lustre of evan- 
 gelical truth arid holiness. The tenth century is 
 considered as remarkable above all others for the 
 
 22 
 
]70 SERMON XIV. 
 
 scarcity of writers, and men of learning and eminent 
 ])ictj. Op|>osition began to be made by a few, to 
 Uie corruptions and abominations in the church of 
 tlomo. Church history is perhaps the least interest- 
 ing at this period. 
 
 The thirteenth century may be considered as tlie 
 dawning of the reformation. Claudius, of Turin, may 
 be accounted as the first real, protestant character; 
 and may be considered as a blessing to the church 
 and to mankiiid. The name of VVickliff is dear to 
 every enlightened zealous christian : as he so vehe- 
 mently opposed the whole doctrine of Popish indul- 
 gencies. At this period the Lollards endured dis- 
 tressing suflerings. The story coiicernhig John 
 Brown, is worthy of notice. He was brought to 
 Ashford and conlined in the stocks, towards evening. 
 One of his female domesticks happened to become 
 acquainted "^vith his situation, and instantly carried 
 home to her mistress the afflicting news. His mourn- 
 ful wife came and saf near him all the night, and 
 lieard him relate the melancholy facts of all that had 
 happened to him. His treatment had been barba- 
 rous in the extreme. His leet had been placed upon 
 hot burning coals, and kept there till they were 
 burnt to the bones. Notwithstanding, Brown would 
 not deny the faith ; but patiently endured the pain, 
 fighting maiifully the good fight. To his wife he then 
 said, They have burnt my feet till I cannot set them 
 on the ground ; they have done so to make me deny 
 my Lord; but, I thank God they will never be able 
 to make me do that. If 1 should deny him here, lie 
 would deny me hereafter. Tiicrefore, I pray thee, 
 continue as tiiou hast begun, and bring up thy chil- 
 tlren in the fear of God. Thy husband is to be con- 
 -vuinedat tlie stake to-morrow. Whenexpiring,he lifted 
 up his hands, and uttered the most fervent prayers : 
 particularly Ihc words of the Psalmist, Into thy hands. 
 I coimncnd my spirit ; for thou hast redeemed me, 
 fO Lord, thou God of truth. How must the mind of 
 
iiERMON XIV, 171 
 
 ihat disconsolate woman have been encouraged and 
 consoled by such a departure ! In the beginning ot 
 the sixteenth century, the Lord raised up tor his 
 people a son of thunder, who dared oppose Papal 
 indulgences, an.d preach the truth as it is in Jesus. 
 This was Luther, the celebrated reformer; whose soul 
 was constantly panting for something very diflerent 
 from spcular glory. He was of a penetrating mind, 
 naturally eloquent ; and became the wonder of his 
 age. He bid the anathema of Popes, and the de- 
 crees of councils, defiance, when opposed to the 
 doctrines and spirit of the gospel. What a luminary 
 in the church, this protestant hero ! But the glory 
 of Zion will appear the more conspicuous, and her 
 triumph the most complete, if we take a summary 
 view of her persecutions. These are generally con- 
 sidered ten, by the heathen. The first was under 
 the emperour Nero, thirty-one years after our Lord's 
 ascension. Christians were apprehended, and their 
 tortures and death were aggravated by cruel derision 
 and sport, in the year 95, under Domitian, forty 
 thousand were supposed to have suffered martyrdom. 
 Under Trajan, in the year 100, a persecution was 
 carried on for several years with great violence. 
 The fourth, was under Antonius, when Christians were 
 banished from their houses, plundered, imprisoned, 
 and stoned. The fiftli, began in the year 127, under 
 Severus, when groat cruelties were committed The 
 sixth, began with the reign of Maximinus, in the year 
 235. The seventh, under the emperour Decius, in 
 the year 250, was more dreadful than any of the 
 former. The Christians were driven from their habi- 
 tations, stripped of their estates, tormented with 
 racks, and destroyed by every kind of ignominious 
 death. In the eighth, uiider Valerian, 257. both meu 
 and women suffered death, some by scourging, some 
 'by the sword, and others by fire. The ninth, was 
 under Aurelian, in 274. Ihe tenth began in the 
 year 303, in the reign of Dioclesian. In this dread- 
 
172 isERM6N XlV. 
 
 ful persecution, which lasted ten years, houses filled 
 with Christians were set on fire, and many were tied 
 with ropes, and thrown into the sea. It is related, 
 that seventeen thousand were slain in one month's 
 time. In Holland, fifty thousand are said to have 
 suffered death by the hand of the executioner. But 
 no country, perhaps, has produced more martyrs for 
 the truth than France. More than thirty thousand 
 protestants were destroyed in one massacre. Eng- 
 land, Scotland, Ireland, and Spain were also subject 
 to the most dreadful persecutions. But blessed in 
 the eyes of the Lord, is the death of his saints. 
 Yes, and blessed is Zion in the midst of her trials 
 and sufferings. The very means which her enemies 
 used for her overthrow, were overruled for the en- 
 largement of her borders. 
 
 Various and glorious are the considerations which 
 might be presented respecting Zion, that her friends 
 may take courage and rejoice. 
 
 ist. Her King is the Lord of glory, who possesses 
 all possible perfection. He views her as the apple 
 of his eye : and he is able,, and will make all things 
 Work together for her good. FJe will make the wrath 
 of man to praise him, and the remainder of wrath 
 will he restrain. He will suffer no evil to befal Zion, 
 that one of her subjects shall finally be overcome ; 
 or that all shall not eventually triumph gloriously. 
 He will deliver her from all her enemies, external and 
 internal; and exalt her far above their heads. Her 
 people shall be his people, and he will be their God. 
 He hath wisdom and goodness infinite; and his arm 
 is omnipotent. Who can compare with him.'' Have 
 some of the kings and princes of the earth, been 
 worthy of loyal subjects ? Still, all glory is due to 
 Zion's King; whose sceptre is a sceptre of righteous- 
 ness, and his kingdom and dominion eternal. 
 
 2d. Let its take a view of Zion.) respecting her prospc- 
 inttj and prospects in this icorld. \n the sixteenth cen- 
 tury was the glorious reformation in the church: and 
 
SERMON XiV. 173 
 
 the light and power of the gospel overcame perse- 
 cution, and the combined forces of wicked men and 
 devils. Themachinations of secular priests, of Popes 
 and Emperours, to quench and prevent the light and 
 spread of the gospel, were defeated and rendered ab- 
 ortive. The extensive and glorious revivals in the last 
 and present century, are but a few feeble rays for ush- 
 ering in the millennial day. The whole world must ere 
 long be the kingdom of Christ; aisd when every part 
 shall be peopled and prosperous, what a vast multitude 
 of subjects ! The kingdoms of this world are to become 
 the kingdom of our Lord and his Christ. As mani- 
 fold as shall be the nations, kindreds, and tongues 
 under the whole heaven, so vast will be the inherit- 
 ance of Zion. But what great and glorious con- 
 quests yet to be achieved ! How will she go on con- 
 quering and to conquer, and render her captives loyal 
 subjects. Her victories will not only be glorious 
 achievments ; but the earth itself will be blessed, 
 when peopled throughout by the righteous. Could 
 we walk about Zion, and go round about her, so as 
 to tell the towers thereof, what blessed wonders 
 should Ave tell. 
 
 3d. The weapons, with which Zion subdues her 
 enemies, are essentially different from those which 
 are formed against her. They are not instruments 
 of death, but of life and peace. Says the Apostle 
 Paul to his brethren, The weapons of our warfare 
 are not carnal, but mighty through God, to the pulling 
 down of strong holds ; Casting down imaginations, 
 and every high thing that exalteth itself against the 
 knowledge of God, and bringing into captivity every 
 thought to the obedience of Christ. This is a war- 
 fare and conquest for the honour and immortality both 
 of the conquerourand conquered. How different in 
 its nature and efTects from the contests and conquests 
 of her enemies ! The same Apostle in his epistle to 
 the Ephesians says. We wrestle not against flesh and 
 
174 SERMON XiV. 
 
 blood; but against principalities, against powers, 
 against the rulers oithe darkness of this world, against 
 spiritual wickedness in high places. But this is the 
 proper way, to promote individual and general good. 
 And for the enemies of Zion to be conquered, and 
 to throw down their weapons of rebellion, is the only 
 possible way to be blessed. Their submission is a 
 victory more glorious than ever was obtained by all 
 the legions of earth. As he that is a servant of Christ 
 is free, and is brought into the glorious liberty of the 
 sons of God ; so the subjects of Zion and all her 
 captives, have their names enrolled in the Lamb's 
 book of hfc. 
 
 4th. Many and greatly varied are the excellent 
 things, which may be said concerning Zion. Abra- 
 ham and Moses, Jeremiah and David, John and Paul, 
 Edwards and Whitfield, and thousands of other 
 heaven-born souls, and sons of God, were worthies, 
 who will compare with, and outshine all the kings 
 and nobles of this world. Such were glorious minds, 
 shining brightly in their heavenly armour. The 
 graces of Christian meekness and humility, and of 
 prayer in faith, asc^end and tower up to the heavens, 
 and draw down blessings on churches and the world, 
 to strengthen, beautity, and enlarge the borders of 
 Zion. The holy angels of God, when need re- 
 quires, sally out of their spacious, lofty tower, tor 
 her defence and protection, and for the dismay and 
 destruction of her enemies. They are guards, who 
 keep a constant watch by day and by night; and 
 never did one of them desert to the enemy, or. fall 
 asleep on his post. They fore-warn the people of 
 Zion of danger; rescue them from threateiii g ruin ; 
 and when any become martyrs for the laith, they 
 ejive their souls a glorious escort to Abraham's bosom. 
 ThliikofLot,Moses, and Lazarus. The prayers of the 
 saints, through the grace of God, will not only avail 
 much, and be as shields to ward oil the weapons of 
 
SERMON XIV. 175 
 
 the enemy; but legions of heavenly warriours are her 
 champions. What is yet accomplished, is but the 
 beginning of what is yet to be done. 
 
 5th. We may see, that Zion is safe in the midst of 
 clangers. No martyr for the truth was ever safer, than 
 when in the midst of flames Daniel was safe in the 
 lion's den; so were Shadrack, Meshack, and Abedne- 
 go, when cast into the fiery furnace. Equally secure, 
 aid ill the hands of the same God, were all those 
 who counted not their lives dear, though sufFering 
 unto death. The powers of earth and of hell, with 
 all their cunning and malice, cannot pluck a soldier 
 of the cross out of the Father's hand. None will 
 be lost but the sons ot perdition, the enemies of Zion. 
 Whether a church be small, or a believer vexed by 
 the devil ; all is well, for thy God, O Zion, reigneth ; 
 and all his people shall reign with him, and be kings 
 and priests unto him for ever. But happy is that 
 people, whose God is the Lord; for he has them en- 
 gi-aven o i the palms of his hands. All the redeemed, 
 the ransomed of the Lord, shall be brought home to 
 glory with songs of joy, and shouts of victory; and 
 shall walk the golden streets of the New Jerusalem, 
 the mount Zion above. Yet a little while, and all 
 their trials will be turned to glorious rewards; and 
 for self denial they will have crowTis of rejoicing. 
 By obedience and sufferings they are most eflfectually 
 prepared for their eternal, blessed inheritance. 
 Saints, thy God Jehovah, hath you secure in the 
 hollow of his hand, in time ; and will have you encir- 
 cled in the bosom of his love m eternity, to whom br 
 glory for ever more. JImen. 
 
SERMON XV. 
 
 ORIGIN OT THE CHRISTIAN NAME, AND SUCCESS OF CHRIS= 
 
 TIANITY. 
 
 Acts xi. 26. 
 The disciples were called Christians first in Antioch. 
 
 xJiSClPLE is a word nearly synonimous in its im- 
 port with the term, scholar. Or, a disciple is one 
 who attends the lectures, and professes the tenets of 
 another. A disciple of Christ, is one who believes 
 his doctrines, imbibes his Spirit, and follows his ex- 
 ample. The disciples, or followers of Christ, were 
 first denominated Christians at Antioch, in Syria, in 
 the forty-second year of the Christian era. This was 
 once considered the third city in the world ; famous 
 for its beauty, greatness, and population. It was 
 built by x\ntiochus and Seleucius Nicanor, partly on 
 a hill, and partly on a plain. It has the river Orontes 
 in its neighbourhood, with a celebrated grove, called 
 Daphne ; whence, to distinguish it from other cities 
 of the same name, it has been called Antiochia, near 
 Daphne. The enemies of the disciples of Christ 
 had used the epithets, Nazarene and Galilean, by 
 way of reproach ; and hence some are ready to 
 conclude, they invented the term Christian, as an 
 opprobrious name. But, to me this seems improba- 
 ble, as they were unwilling to allow that Jesus was 
 the Christ, or the Messiah. The original seems to 
 imply, that the name of Christians was given to the 
 disciples by a divine monition. Doubtless it was 
 afterwards used as a term of reproach by their per- 
 secutors, though it was honourable in its meaning 
 ^nd original In the apostolical age, this epithet 
 
SERMON XV. I'i7 
 
 .iptly denoted the reliance of the saints on that, 
 anointed Prince and Saviour, who was generally 
 rejected with disdain by Jews and Gentiles. It also 
 implied, that they also were partakers of an unction 
 or anointing by the Holy Spirit. In the present age 
 it is so promiscuously applied to a vast multitude, 
 that it scarcely implies eitlier honour or reproach. 
 They who seriously profess to believe in Christ and 
 oboy him, are generally distinguished by other names, 
 whether they arc spoken of with respect or in deri- 
 sion. The terms brethren, believers, saints, and 
 faithful, are most commonly used in the New Testa- 
 ment. The saints are so called, on the account of 
 their being renewed and sanctified by the Holy 
 Ghost. They are called brethren, because all who 
 are born again, are one family in Christ, the sons of 
 God in a spiritual sense. They are called believers, 
 because they assent to the truths of divine revelation, 
 and have received Christ as their God and only 
 Saviour. They are called faithful, because they are 
 servants of Christ from the heart, and not in mere 
 externals. In the Christian world, mankind are de- 
 nominated Christians in a twofold and essentially 
 different sense. They are so called, whether they 
 arc so only nominally, or really so. That is, There 
 are those who are Christians in name only, and there 
 are Christians, indeed. The name Christian^ per- 
 haps, is the most suitable title, or epithet, for all who 
 are the disciples or followers of Ciirist. But, as 
 particular passages of the sacred scriptures, have, 
 from the ambiguity of language, and the ditlerent 
 views of mankind, been variously interpreted by dif- 
 ferent commentaries, these diversities have given 
 birth to a multiplicity of different sects. Hence the 
 different sects, or denominations, of professed Chris- 
 tians, have been distinguished by different appella- 
 tions ; and these names generally have been derived 
 from the name of the person who was the author, or 
 V ho was at the head of the new sect or denomination. 
 
 23 
 
178 SERMON X\. 
 
 But Jerusalem is justly styled the mother church. 
 Repentance and remission of sins were to be 
 preached, beginning at Jerusalem. However, the 
 gospel was soon promulged in Judea and Galilee, 
 Samaria, Ethiopia, and Cresarea. Churches were 
 soon planted at Antioch and Galatia, i'hihppi and 
 Thessalonica, Berea and Athens, Corinth. Rome, 
 and Colosse. Tlie seven churclies of" Asia, also were 
 ibunded wiiliin the lirst c(Mitury, and the gospel 
 preached in several other phices. For several cen- 
 turies, the Latin and Greek churches comprised the 
 greater part of Christendom. On the account of 
 their antiquity, their variableness, and scanty history, 
 we have no very satisfactory informatioii concerning 
 any one. The church of Rome, is considered as the 
 raost ancient of all the established churches ; but the 
 first account of this church is very impertect. It has 
 not such trophies of scriptural tame as some of the 
 other apostolical churches; although at an early 
 period it was by no means insigniiicant, either for the 
 number or piety of her converts. I shall proceed to 
 take notice of some of the religious sects, which 
 haye sprung up, or denominations of Christians, 
 which have been established, since the days of apos- 
 tolical and primitive Christianity. 
 
 1st. The Arians tir&t made their appearance in 
 the year of our Lord, 315. They derive their name, 
 and have their peculiar tenets fiom one Arius, a pres- 
 byter of the church of Alexandria. He insisted, 
 that the Son of God was totally and essentially dis- 
 tinct from the Father; the tirst and noblest of those 
 beings whom Cod had created; the instrument, by 
 whose subordinate operation, he formed the uni- 
 verse; and therefore, inferiour to the Father both in 
 nature and dignity. He also held, that the Holy 
 Ghost was not God; but created by the power of the 
 Son. The Arians owned that the Son was the Word; 
 but they denied that Word to have been eternal. 
 Th3y held, that Clu'ist hand nothing- of man in him. 
 
SERMON XV. i7y 
 
 but the flesli, to which the Word was joined, and 
 which was the same as the soul in our bodies. These 
 and some other tenets which they prolessed, were 
 considered as lieretical by the chui'ches in this age. 
 In the year 320, by a council at Alexandria, under 
 Alexander, bishop of that city, Arius was accused 
 of impiety, and expelled from the communion of 
 the church. In the year 325. the same things 
 were brought and transacted against him, by thre.e 
 hundred and eighty fathers in the general councilof 
 Nice, assembled by Co:istantine. His peculiar sen- 
 timents, however, coittinued to spread, 
 
 2J. The Greek, or eastern church, with all the 
 branches which have sprung from it, has as great 
 extent of territory, perhaps, as the Latin or western 
 church. Greece, Egypt, Abyssinia, Nubia, Lybia, 
 and Palestine, are chietly u'lder the jurisdiction of 
 her patriarchs. The Russians adhere to the doc- 
 trines and ceremonies of the Greek church, though 
 they are now independent of the Patriarch of Con- 
 stantinople. Several other places, districts, and 
 islands are connected and belong to the eastern or 
 Greekjurisdiction. Therefore it is with impropriety, 
 that the church of Rome is called by her members 
 the Catholick or Universal church. About the mid- 
 dle of the ninth century, in consequence of religious 
 dissentions and controversies between the Latin 
 church and the Greek, the latter may be said to have 
 separated from the former. They disown the su- 
 premacy, mthoiity, and pretensionsoi fhePop«. They 
 grant no indulgencies, nor do they lay aiy claim to 
 the character of iiifallihility, like the chuixh of Borne, 
 They deny that there is a'iy sueh pltce as puvgatory; 
 notwithstandii.g they pr\y for llie dead, -hat Cod 
 would have mercy on theni at the geircrai juiigement. 
 Like the ilomans, they believe the doctri-ie of con- 
 su'')st mtiation, or- the u'.ion ol the body of Christ 
 with the bre.Kl of th'^ sacrament. Since the Geeks 
 became subject to the Turkish yoke, they have sunk 
 
186 
 
 SERMON XV 
 
 into the most deplorable ignorance, in consequence 
 of the slavery and thraldom under which they groan. 
 Their religion is now greatly corrupted. The tenet& 
 ®f the Latin and Greek churches, are in some re- 
 spects similar; but in others, widely different. The 
 latter deny that the church of Rome is the true, 
 catholick church. 
 
 3d. About the year 1 380,appeared the Wickliffites, 
 the followers of the famous John WickliiTe, called *, 
 the first reformer, who was born in Yorkshire. He 
 attacked the jurisdiction of the Pope and thcBishops. 
 For this he was twice summoned to attend a 
 c^ouncil at Lambeth, to give an account of his doc- 
 trines; but bchig countenanced by the duke of Lan 
 <">aster, "was both times dismissed without condemna- 
 tion. He therefore continued to spread his new 
 "princijdes as usual, and drew after him a great num- 
 ber of disciples. The archbishop of Canterbury 
 called another council, which condemned twenty- 
 four propositions of Wickliffb and his disciples, about 
 which time he died. He was doubtless a very extra- 
 ordinary man, considering the times in which he lived. 
 He discovered the absurdities and impositions of the 
 church of llome, and had the honesty and resolution 
 to promulgate his opinions; which, a little more sup- 
 port, would probably have enabled him to establish. 
 They were, however, considered the foundation of 
 the subsequent reformation. 
 
 4th. The Hussifcs were a party of reformers, the 
 followers of John Huss, who adopted the sentiments 
 of Wickliffe and the Waldenses; and in the year 1407. 
 began openly to oppose and preach against divers 
 errours in doctrine, as well as corruptions in point ol 
 discipline, then reigning in the church. This eminent 
 man, whose piety was erjually -sincere and fei-vent. 
 though his zeal was perhaps too violent, and his 
 ])rudcnce not always circumspect, was summoned to 
 appear before the council of Constance. He Ava;^ 
 d^^clnrc'l a lieretick, and condemned to be burnt 
 
SERMON XV. J 8 1 
 
 alive, because he refused to plead guilty against the 
 dictates of his own conscience. When he came to 
 the place of execution, he fell on his knees, sang por- 
 tions of psalms, looked steadfastly towards heaven, 
 and repeated these words : hito thy hands, O Lord, 
 do I commit my spirit; thou hast redeemed me, O 
 most good and faithful God. When the chain was 
 put about him at the stake, he said, with a smiling 
 countenance, My Lord Jesus Christ was bound with 
 a harder chain than this, for my sake, and why should 
 I be ashamed of this old rusty one ? Being desired to 
 abjure. No, says Huss, 1 never preached any doctrine 
 of an evil tendency ; and what I taught with my lips, 
 I seal with my blood. In the midst of (lames, he de- 
 parted in the triumphs of faith. 
 
 5th. In the year 1467, in Bohemia a sect of Chris- 
 tian reformers sprang up, who were denominated the 
 Bohemian brethren. They treated the Pope and 
 Cardinals, as Antichrist ; and the church of Rome as 
 the whore spoken of in Revelation. They rejected 
 the sacraments of the Romish church, and chose 
 laymen for their ministers. They held the scriptures 
 to be the only rule of faith, and rejected the popish 
 ceremonies in the celebration of mass. They held 
 in abhorrence the worship of saints and images, 
 celibacy, and prayers for the dead. In the year 1535, 
 there was a union concluded between them and the 
 Lutherans ; and, afterwards they were united to the 
 Z-jinglians, whose opinions after that, they continued 
 to follow. 
 
 6th. The Lutherans are those who embrace the 
 opinions of one of the most eminent reformers, Mar- 
 tin Luther. About the year 1512, this bold, intrepid 
 Boanerges, ventured openly to oppose the abomina- 
 tions both in doctrine and practice, which had crept 
 into the church of Rome. He dared protest against 
 the unrighteous decrees of the Popes and his adhe- 
 rents. Hence the name Protestant, was first given 
 in Germany, to those who adhered to the doctrine of 
 
J 82 SERMON XV. 
 
 Luther. The same has also been given to those ot 
 the sentiments of Calvin. It has now become a 
 common name, or denomination for all those of the 
 reformed churches. Thou<rh the church of Home 
 was once a hght to the world, Luther eventually was 
 led to consider her as spiritual Babylon, and mother 
 of harlots; and the Pope, as Antichrist. He rejected 
 the doctrine of popish supremacy and infallibility ; of 
 indulgences, and many other popish tenets, he re- 
 duced the rmmber of sacraments to two, viz. baptism 
 and the eucharist : but he did not reject the doctrine 
 of consubstantiation; that is, that the body and blood 
 of Christ, in a mysterious manner, are materially 
 present in the sacrament of the Lord's supper. In 
 this article consists the main difference between the 
 Lutheran and English churches. 
 
 7th. About this time the Anabaptists appeared ; 
 who maintain, that baptism ought always to be per- 
 formed by immersion. The Anabaptists of Germany 
 depended much upon certain ideas which they enter- 
 tained concerning a perfect church establishment, 
 pure in its members, and free from the institutions of 
 human policy. The most prudent part of them 
 considered it possible, by human industry and vigi- 
 lance, to purify the church ; and seeing the attempts 
 of Luther to be successful, they hoped that the 
 period had arrived, in which the church was to be 
 restored to this purity. Others, not satisfied with 
 Luther's plan of reformation, undertook a visionary 
 enterprise, to found a new church entirely spiritual 
 and divine. This sect was soon joir.ed Ly great 
 numbers, whose characters and capacities were very 
 different. At one time, they undertook to pro[ agate 
 their notions by pretended visions and mir?c es at 
 another, by foice of arms- s^-yi'jg that Christ l.imself 
 was now o tako t)ie reigns of all governnieit into his 
 han ^s. The Baptis's in England and Holla-id, are to 
 be considered in a different light from t!)^ n bap- 
 tists of Germany. They profess an aversion to all 
 
SERMON XV. 18;^ 
 
 principles of rebellion and insurrection, and to en- 
 tlmsiastick phrcfisy and fanaticism. In the year 1521, 
 Mijiizer was the principal leader of this sect. 
 
 8th. The Calvinists are those who embrace the 
 doctrines and sentiments of John Calvin, one of the 
 celebrated reformers of the Christian church, from 
 Romish superstition and doctrinal errours. This 
 name seems to have been siven at tirst to those who 
 embraced not merely the doctrines, but the church 
 government and discipliiie established at Geneva, 
 and to distinguish them from the Lutherans. But 
 since the meeting of the synod of Dort, the name 
 has beeii chiefly applied to those who embrace his 
 leading views of the gospel, to distinguish them from 
 the Armenians. Calvin cotjsidered every church as 
 a separate and independent body, invested with the 
 power of legislation for itself He acknowledged a 
 real, though spiritual presence of Christ in the eucha- 
 rist ; and he confined the privilege of communion to 
 pious and regenerate believers. The principal doc- 
 trines of disagreement between the Armenians and 
 Calvinists are what are called the five points, viz. the 
 doctrines oi predestination, particular redemption, 
 total depravity, effectual calling, and the certain 
 perseverance of the sair.ts. Armenius had been 
 educated in the opinions of Calvin ; but thinking 
 these doctrines as taught by him, too severe, he dis- 
 sented from him. The genius, learning, eloquence, 
 antl piety of Calvin, rendered him respectable even 
 in the eyes of his enemies. 
 
 9th. The church of England is the church estab- 
 lished by law, in that kingdom. When and by whom 
 Christianity was first introduced into Britain, cannot, 
 perhaps, be exactly ascertained Popery, however, 
 was established here by Austin, the Monk; and its 
 errours were every where prevalent, until Wickliffe 
 was raised up by divine providence to refute them. 
 The church of England remained in subjection to 
 the Pope, until tlie time of Henry VIII. who was a 
 
184 SERMON XV. 
 
 bigoted papist ; but, falling out with the Pope about 
 his marriage, he took the government of ecclesiasti- 
 cal atTairs into his own hand ; and having reformed 
 many abuses, entitled himself supreme head of the 
 church. The thirty-nine articles of this church are 
 Calvinistical ; and were passed in a convocation, and 
 confirmed by royal authority, in the year of our Lord 
 1562. Its government is Episcopal, and the king is 
 the supreme head. 
 
 10th. The Baxterians are a sect of Christians, so 
 called from the learned and pious Richard Baxter, 
 who was born in the year 1615. His design was to 
 reconcile Calvin and Arminius, by forming a midway 
 scheme between their religious systems. Baxter, it 
 is said, wrote' one hundred and twenty books, and 
 had sixty written against him. He told a friend, that 
 six brothers were converted by the reading his of call 
 to the unconverted; and twenty thousand copies 
 of these were said to have been sold in one year. 
 
 1 1 th. The Socinians are a sect so called from 
 Faustus Socinus, who died in Poland, in the year 1 604. 
 They maintain tliat Jesus Christ was a mere man, 
 who had no existence before he was conceived by 
 the Virgin Mary; that the Holy Ghost is no distinct 
 person ; but that the Father only is truly and prop- 
 erly God. They own that the name of God is given, 
 in the holy scriptures, to Jesus Christ; but contend, 
 that it is only a deputed title; which, however, invests 
 him with great authority over all created beings. 
 They deny the doctrines of atonement and imputed 
 righteousness, and say, that Christ only preached the 
 truth to mankind; set before them in himself an ex- 
 ample of heroick virtue, and sealed his doctrines 
 with his blood. Some of them likewise assert the 
 sleep of the soul ; which, they say, becomes insensi- 
 ble at death, and is raised again with the body at 
 the resurrection. Doctor Price, believed in the pre- 
 existence of Christ ; and likewise, that he was more 
 than a human being. About the year 1550, there 
 
SERMON XV. I8f> 
 
 were many Socinians in Poland. Both they and the 
 Unitarians have various notions concerning Christ. 
 Some of them consider him as a mere man, a prophet ; 
 others beheve in the pre-existence of his soul, as the 
 iirst and most excellent created intelligent ; and some 
 allow that he is a divine person, but not the inde- 
 pendent and eternal God. Several of their religious 
 tenets are very different from the principles of the 
 Calvinists. 
 
 r2th. About the year 1650, the sect called Qua- 
 kers, took its rise in England ; and they soon spread 
 into other countries in Europe, and into the English 
 settlements in North America. Their name was 
 given them by their enen/.es, and though an epithet 
 of reproach, it seems to be instamped upon them 
 indelibly. George Fox, is supposed to be their first 
 founder ; but Penn and Barclay, gave to their princi- 
 ples a more regular form. At first they were called 
 Seekers ; but, afterwards, they assumed the appella- 
 tion of Friends. They do not practise w^ater baptism, 
 nor observe the Lord's supper in the symbols of bread 
 and wine. Their women become publick instructers 
 in religion. In other respects many of them ap- 
 proach near the Socinians in their tenets; but some, 
 acknowledge the doctrine of the Trinity, and the ex- 
 istence of holy nnd wicked angels. 
 
 13th. The Methodists are that denomination of 
 Christians, which was founded in the year 1729, by 
 one Mr. Morgan, and Mr. John Wesley. They were so 
 called from the regularity of their lives. After Mr. 
 Whitfield returned from America, in 1741, he de- 
 clared his full assent to the doctrines of Calvin. Mr. 
 Wesley, on the contrary, professed the Armenian 
 sentiments. The difference in the tenets of these 
 two great men, eventually cc^used a separation. 
 
 14th. The Presbyterians are so called, because 
 they hold that there is no order established in the 
 church by Christ and his Apostles, superiour to that 
 of presbyters. The term dissenters, is applied to 
 
 24 
 
186 SERMON XV. 
 
 those who separate from the established church; as 
 the Presbyterians, Quakers, Methodists, Baptists, 
 Independents, and others. The several denomina- 
 tions noticed, may serve to show, in a cursory man- 
 ner, how the various sects of" professing Christians 
 took their orioin. And as we are taudit in the words 
 of the text. The disciples were called Christians first 
 in Antioch, so other places hive been named, and the 
 reasons given, of different names being applied to 
 different denominations. 
 
 REFLECTIONS. 
 
 1st. We may see some advantages to be derived 
 from the names of the different religious denomina- 
 tions. They are a means of additional light re- 
 specting church history, They are a medium of at 
 once giving a correct view of the general principles 
 of a person. They may serve to show, how far one 
 sect can fellowship another. Whether they will be 
 necessary in the meridian of the millennium day, 
 when the watchmen shall see eye to eye, may be 
 a <(u.ery. In a future state theydoubtless will not exist. 
 
 2d. A serious call is this suhject, for nominal Chris- 
 tians to become real Christians. A mere name can 
 avail only in time ; but the thing, or reality, is of im- 
 portance for eternity. At the great day of final 
 decision, when some will see that tliey have only had 
 a name to live ; others, with inexpressible joy and 
 for the honour of Christ, will see that the}' were 
 Christians indeed. 
 
 3d. An exhortation, then, for all to receive Christ 
 as their God and Saviour. They would gladly wel- 
 come some earthly friend. They perhaps would be 
 at considerable expense, and with pomp would re- 
 joice to wait on some great personage. But will they 
 not receive the friend of sinners, the Lord from 
 heaven? He proffers himself to them without money 
 and without price. He requires not external splen- 
 dour. I.ut a williniT mind and the reccDtion of ihr- 
 
SERMON XV. lOT 
 
 To receive him, is life etenial begun in l!ie 
 ^oiil ; but, to reject him, is death eternal. 
 
 4th. How vastly different the future state of hu- 
 irian beings from the present. How much aHke the 
 lot of the righteous and the wicked in this world ! But 
 what a perfect contrast in the world to come ! Here, 
 there is but little distinction between saint and sin- 
 ner; but, hereafter, the distinction will be as great 
 as heaven and hell. Wherever we are, then, let each 
 one make the inquiry, Am I a Christian ? Amen. 
 
SERMON XVI. 
 
 ^AN FEARFULLY AND WONDERFULLY MADl. 
 
 Psalm cxxxix. 14. 
 / am fearfulhj and wonderfully made. 
 
 X HE pious Psalmist assigns the sentiment contained 
 in these words, as a reason why he should praise 
 God. And surely the contemplation of the human 
 frame is well calculated to excite the wonder and 
 admiration of man. He should be excited with rapture 
 at the thought of an inquiry into a work so curious 
 and astonishing. What a variety of parts are formed, 
 and of uses designed within the compass of a human 
 body ! How exactly is every part adapted to its pur- 
 pose, and one part adjusted to another! And though 
 all the parts of this complex fabrick, are produced 
 jind nourished from the same earth, yet how various 
 their texture ami consistence ! How firm and solid 
 the bones ; how soft and pliant the flesh ! how tough 
 and flexible the muscles ; how fine and feeling the 
 nerves ! how quick and lively the organs of sensa- 
 tion ; and how promptly the limbs obey the dictates 
 of the will ! 
 
 Wonderful is the structure of the vessels which re- 
 ceive and distribute the nutriment, convey the blood, 
 and carry on the respiration; and no less wonderful 
 is the action of those vessels, in performing their re- 
 spective functions. Mysterious is the power of that 
 animal motion, on which life depends, l^hat of the 
 stomach, heart, and lungs, is involuntary. We can 
 give no other account of it, than that which the apos- 
 tle Paul gives : In God we live, and move, and have 
 our beinff. The motion of our limbs is indeed vol- 
 
SERMON XTI. 189 
 
 urttary ; but this is equally mysterious. How is it, 
 that a mere act of will contracts or extends the 
 muscles of our bodies ? How it is, that our volition 
 should impart motion to the various members of 
 our bodily frame, no philosopher or anatomist can 
 explain. 
 
 Moreover, the mind is as wonderful as the body. 
 This cannot be an object of sense ; although it is an 
 object of immediate consciousness. We perceive 
 that there is something within us, superiour to that 
 gross matter, of which the body consists. We can 
 think, reason, and reflect ; can review and contem- 
 plate our own thoughts ; can call to remembrance 
 things past ; can look forward and make conjectures 
 on things to come. In our meditations we can, in a 
 moment, pass to distant regions and to distant worlds, 
 and thence return at our pleasure. 
 
 The mind is in some inexplicable manner, so uni- 
 ted to the body, that it receives all its information by 
 means of the bodily organs. Besides, a disorder of 
 body aflfects and deranges the powers of the mind ; 
 and afflictions and sorrows of mind, debilitate and 
 waste the body. Hence we know, that there is an 
 intimate union between these constituent parts of 
 man. This union is necessary to the present state; 
 but its nature, in what it consists, how it is preserved, 
 how the soul can act in the body, and how it will re- 
 ceive and communicate ideas in a separate, invisible 
 state, we cannot, at present, understand. That the 
 soul can act in a state of separation, may be possi- 
 ble ; for we find, that even now the greater part of 
 its exercises, are, in a certain sense, independent of 
 the bodily senses. It is indeed dependent on these 
 for the first reception of its ideas ; but when it has 
 received them, it can review and compare them, and 
 make deductions from them, without aid from the 
 senses. 
 
 What a mystery are we to ourselves ! We cannot 
 explain the powers we possess ; nor the motions and 
 
i90 SERMON XVf. 
 
 actions we daily perform. Well may it be said, We 
 are woiidcrftdly made ! When we look abroad and 
 behold the manifold works of God, are they marvel- 
 lous in our eyes ? And docs the great scheme of di- 
 vine revelation, or do the doctrines of the gospel 
 appear incomprehensible ? Let us only contemplate 
 our own frame, and we become a wonder, and incom- 
 prehensible to ourselves. 
 
 But how are we to understand the Psalmist when 
 he says, We are fearfully made. 
 
 To this inquiry let us now give our attention. 
 
 1st. The expression imports the dignity of man in 
 comparison with other creatures of this lower world. 
 Man is so made, that the sight of him impresses a 
 terrour on the beasts of the earth. Moses informs 
 us, That God made man in his own image, and gave 
 him dominion over every beast of the earth. When 
 Noah came forth from the ark, God blessed him and 
 his sons ; and said. Be fruitful and multiply, and re- 
 plenish the earth. And the fear of you, and the dread 
 of you, shall be upon every beast of the earth, and 
 upon all that moveth on the earth. Into your hand 
 they are delivered. To the same purpose are the 
 words of the Psalmist : God made man a little lower 
 than the angels, and crowned him with glory and 
 honour, and gave him dominion over the works of his 
 hands, and put all things under his lieet. These ex- 
 pressions proclaim the dignity of man, and his supe- 
 riour station, compared with the animal creation. 
 Many of the animals are superiour to man in strength 
 and activity, and armed with weapons of destruction 
 superiour to any which man naturally possesses for 
 his defence ; yet the most terocious of them will re- 
 treat before him. If they ever assault him, it is in 
 some peculiar circumstance; as when they are 
 jealous for their young, provoked with wounds, or 
 enraged by hunger. There is something in the human 
 attitude and aspect, which strikes them with terrour 
 and restrains their ferocity. Yeaxmanv of the beasts 
 
SfcRMON XVI. 191 
 
 readily submit to man's dominion, and suffer him to 
 employ their superiour strength in his service. And 
 St. James asserts, That every kind of beasts is tamed 
 and hath been tamed of mankind. 
 
 Moreover, were it not for this dread of man, which 
 is impressed on the beasts of the earth, we should be 
 obliged always to stand armed for our defence 
 against them. Hence the wilderness would become 
 their exclusive habitation ; our life would be a state 
 of anxiety and terrour; and we could Jieither oc- 
 cupy the fields, nor walk the roads, rior sleep in our 
 houses with safety. Thus we may see that man is 
 fearfully made ; as the dignity of his person awes the 
 animals of the earth to submission, or else strikes 
 them with dread, and excites them to shun his 
 presence. 
 
 3d. We are fearfully made, as the Creator has im- 
 pressed upon us evident marks of our immortality 
 and accountableness. The distinguishing faculties 
 of our minds demonstrate, that w^e were created for 
 greater and nobler purposes than any of the animals 
 around us. It does not appear consistent with the 
 Divine wisdom and goodness, and with the economy 
 every where observable in the w orks of God, that he 
 should make such beings solely for a sphere so low 
 as the present world, and for a duration so short as 
 the present life. If our existence is to cease with 
 the death of the body, why has the inspiration of 
 the Almighty given us understanding ? If we are ^le- 
 signed only to eat, drink, and sleep, provide a suc- 
 cessor, and then return to eternal oblivion, of what 
 use is forethought and reflection, moral discernment, 
 and a sense of obligation ? 
 
 In the present state we find ourselves capable of 
 progress and improvement; but we never rise to the 
 perfection to which, in a longer space, we might at- 
 tain. And many of our mortal race are removed, 
 before they have opportimity for any improvement at 
 
192 SERMON XVf. 
 
 all. Must there not, then, be another state, in which 
 we may reach the perfection of which our nature is 
 capable, but which is unattainable here ? Instinct 
 in beasts is perfect at first. The young are nearly as 
 sagacious as the old, in findinjy or constructing their 
 habitations, in seeknig and distniguishing their 
 proper food, in the retreating from dangers, in taking 
 their prey, in evading or resisting an enemy, and in 
 every thing which belongs to their sphere of action. 
 In man, reason is developed gradually, is improved 
 by experience, and assisted by example and instruc- 
 tion ; and, under proper culture, makes observable 
 progress. But before it can reach its end, its pro- 
 gress is arrested by death. Must we not, then, con- 
 clude, that there is another state, in which the soul 
 may still press, forward, and reach that degree of 
 knowledge and virtue, for which the present life is 
 far too short } 
 
 There is in all men a desire of immortality ; and 
 this desire will doubtless be gratified. This world is 
 w^ell adapted to our condition, in regard to our bodily 
 frame; for every passion and inclination, which belong 
 to our animal nature,and is not acorruption or perver- 
 sion of the same, can find an object for gratification. 
 And shall we suppose, that the desire of immortality 
 has no object ? This would be to suppose that the 
 works of God are inconsistent and unharmonious. 
 That the desire of immortality is wrought in us by 
 the Creator, is evident from its universality. If it 
 were the effect of education, it would not possess all 
 men, in all ages and countries; but would be confined 
 to particular persons or places. This argument the 
 apostle Paul considers, as conclusive. For the 
 earnest expectation of the creature, waiteth for the 
 manifestation of the sons of God. For the creature 
 was made subject to vanity, not willingly, but by rea- 
 son of him who hath subjected the same in hope. 
 Now he who hath wrought us to this self same thing, 
 
SERMON XVI. n)3 
 
 IS God. This is evident, for in respect to this desire 
 of immortality, the whole creation, or the whole hu- 
 man race, groaneth and travelleth together. 
 
 Moreover we carry with us evidence, not only of 
 imiiiortality, but also of accountableness. There is 
 in every man a moral principle, which, being in any 
 degree enlightened, feels its obligation to avoid the 
 evil and embrace the good. Whenever the differ- 
 ence between moral good and evil is stated, it is dis- 
 cerned and allowed by the mind. With very little 
 instruction, man is enabled to see the essential differ- 
 ence between the nature of virtue and vice. Besides, 
 the paths of wickedness are accompanied with re- 
 morse ; bii*^ the work of righteousness, is peace. 
 
 Certainly, then, we are accountable beings ; and, 
 in a future state, shall receive according to our moral 
 characters. And how solemn the thought that we 
 are under the eye of a holy God, are on probation 
 for his favour, are responsible tor all our moral ac- 
 tions; that we must exist for ever in another state, 
 and that our condition there will be according to the 
 course which we shall have pursued here ! Does 
 our very make teach us these momentous truths ? 
 Surely we may say. We are fearfully made. 
 
 2nd. We are fearfully made ; as our frame demon- 
 strates the power, wisdom, and presence of God. 
 Such a wonderful composition as man, must be the 
 eflfect of Divine intelligence ; must be the M^ork of 
 an infinite, independent, all wise Creator. David 
 exclaims, Marvellous are thy works, O God! and that 
 my soul knoweth full well. Thine eyes did see my 
 substance, yet being imperfect; and in thy book were 
 all my members written, which in continuance were 
 fashioned, when as yet there was none of them. My 
 substance was not hid from thee, when I was made in 
 secret, and curiously wrought in the lowest part of 
 the earth. 
 
 As the frame of our bodies proves God's agency, 
 so the powers of our mind demonstrate his perfect 
 
 55 
 
 OK 
 
194 SRRMON XVI. 
 
 knowledge. He who formed the eye, shall not he 
 see? He that planted the car, shall not he hear.'' 
 He that teacheth man knowledge, shall not he know ? 
 Yes, he knoweth the thoughts of men. 
 
 We, then, carry about with us clear evidence, that 
 there is a God, who is present with us, around us, 
 and within us ; that he observes all our actions, dis- 
 cerns all our intentions, w atches all our motions, and 
 will bring into judgement all our works. What a 
 solemn, what a fearful thought ! Shall we not rever- 
 ence the presence of such a Being? Shall we not 
 tremble at the view^ of our own ir-ame, which brings 
 him present to our minds ? Well may we adopt the 
 language of the Psalmist, O Lord, thou hast searched 
 me, and known me. Thou knowest my down setting 
 and uprising; thou understandest my thought afar 
 off. Thou compassest my path and my lying down. 
 Thou art acquainted with all my ways. There is 
 not a word in my tongue, but thou knowest it alto- 
 gether. Thou hast beset me before and behind, and 
 laid thine hand upon me. Such knowledge is too 
 wonderful for me. Whither shall I go from thy 
 presence, or flee from thy Spirit? Thou possessest 
 my reins. I am fearfully and wonderfully made. 
 
 What stupidity must it be, to live without the be- 
 lief, and act without the fear of God, when we have 
 within ourselves a continual demonstration of his ex- 
 istence, power, wisdom, and Providence ! The Lord 
 demands, Will ye not tremble at my presence ? He 
 is not far from every one of us ; and shall not his ex- 
 cellence make us afraid ? Wherever we go, we are 
 living witnesses that God ispresent; and whatever we 
 do, our own frames bear incontestible evidence, that 
 his powergivethefHciency. Our voluntary actionsand 
 involuntary motions, our souls and bodies, proclaim 
 the power, wisdom, and presence of the supreme 
 Peing; and, at the same time, do most strikingly 
 evip.ce that we are fearfully made. 
 
 4ih. We are fearfully made, as it respects our 
 
SERMON XVI. U).> 
 
 trailty. Such is the tenderness of our frame, that in 
 this tumultuous and dangerous world, in which we life, 
 we are always exposed to casualties and wounds, to dis- 
 eases and death, it may therefore, with much pro- 
 priety be said, We are fearfully made. 
 
 The Psalmist prays, O make me to know my end, 
 and the measure of my days, what it is, that I may 
 know how frail I am. Surely every man, at his best 
 estate, is altogether vanity. The sacred volume, to 
 express the vanity and frailty of human life, compares 
 it to a shadow, a flower, dust and wind. And, indeed, 
 30 precarious is the life of man, that it depends on 
 the breath. God breathed in him the breath of life, 
 and he became a living soul. So when his breath 
 goeth forth, his thoughts perish, and he returneth to 
 his dust. How fragile, then, is the spring of life.'* It 
 is the breath in our nostrils; a puff of air ; even a 
 vapour, which soon vanishes. It is wind, which 
 passes by, and comes not again. 
 
 The lungs, which are the instruments of respira- 
 tion, are a tender and delicate substance. And how 
 small is the passage which conveys the air to the in- 
 ternal parts, and remits it for a fresh supply! More- 
 over, this operation must be constant ; for a short sus- 
 pension would occasion death. And how many ex- 
 ternal accidents, and internal disorders may occur to 
 obstruct the conveyance of air, or destroy the motion 
 of the lungs ! If we consider only this fragile, but 
 essential part of the human frame, life must appear 
 truly precarious. But every part of the system, as 
 well as this, is liable to casualty and disease. In 
 this curious and complicated machine are innumer- 
 able threads, vessels, and springs, on which motion 
 and activity depend. And a very slight injury or 
 rupture in any of them, may under certain circum- 
 stances, become fatal. To casualties we are always 
 exposed in our labours and jou rieys, our diversions 
 and employments. The causes of disease may every 
 where attend us ; for even the air which we breathe, 
 and the food we eat, are frequently charged w ith 
 
19^ 
 
 bEKxMON XV r. 
 
 death. Who then can at any time say, That he vi^ 
 sure of another hour ? Must not all be constrained 
 to acknowledge, that the springs of life are most 
 "brittle ? We are often in a situation so critical, 
 whetherwe discern it or not, that there is but a step, a 
 breath, a span, between us and death. 
 
 Had we a clear discernment of the dangers which 
 attend us wherever we go, and of the frailty of the 
 tabernacle in which we dwell, we should live in per- 
 petiial fear. It is happy for us, that many of our 
 dangers are concealed; otherwise, it is probable we 
 should often be deterred iiom the necessary occu- 
 pations of life. But we see enough to convince us, 
 that we are fearfully made.* 
 
 But how are we to understand the Psalmist, wlieu 
 he says We are ^vonderftilly made.^ 
 
 To this part of thesuT)ject, let us now give our at- 
 tention. In the first place, let the bones in our mor- 
 tal frame be considered. And it may be observed, 
 that the bones may be regarded as the prop work, or 
 basis, on which the human body is constructed. They 
 bear the same relation to the animal system, as the 
 frame to a building. They give shape and firmness 
 to the body ; support its various parts ; and prevent 
 it from the sinking by its own weight. They serve at; 
 levers, upon which the muscles act ; and defend the 
 brain, the heart, the lungs, and other vital parts from 
 external injury. 
 
 Of the bones some are hollow, and filled w ith mar- 
 row; others are solid throughout; some are very small; 
 others very large; some are round, and others are flat; 
 some are plane, and others convex or concave: And all 
 these severalforms are requisite for the situations they 
 cccupy,and the respective liinctions they have to per- 
 form. The spine, or backbone, consists of twenty-four 
 vertebra; or small bones, connected together by cartila- 
 ges, articulations, and ligaments; of which seven be- 
 long to the neck, twelve to the back, and five to the 
 
 J 
 
 ■^ This part of Ihe discourse, is chiefly selected from the writings of .Iose^"'h 
 T.alhrop.D. D. 
 
SERMON XVI. J 97 
 
 loins. In the centre of each vertebrae there is a hole 
 for the lodgment and continuance of the spinal mar- 
 row, which extends from the brain to the lower part 
 of the body. From these vertebrae the arched bones, 
 called ribs, proceed; and seven of them join the 
 breast-bone on one side, where they terminate in car- 
 tilages, and form the cavity of the thorax or breast. 
 The five lower ribs, with a number of muscles, form 
 the cavity of the abdomen. The spine is one of the 
 most admirable, mechanical contrivances in the hu- 
 man frame. Had it consisted of only three or four 
 bones, or had the holes in each bone not exactly cor- 
 responded, and fitted into each other, the spinal mar- 
 row would have been bruised, and life endangered 
 at every bending of the body. 
 
 The skull is composed of ten bones ; and about 
 fifty-one are reckoned to belong to the face, the or- 
 bits of the eyes, and the jaws, in which the teeth 
 are fixed. There are seldom more than sixteen 
 teeth in each jaw, or thirty-two in all. The number 
 of bones in a human body is generally estimated at 
 about two hundred and forty-five ; of which there 
 are reckoned in the skull, head, and face, sixty-one ; 
 in the trunk, or bodily part, sixty-four ; in the arms 
 and hands, sixty; and in the legs and feet, sixty. 
 The bones are provided with ligaments, or hinges, 
 which bind and fasten them together, and prevent 
 them from being displaced by continually varied 
 motions : And, that the ligaments may work smoothly 
 into one another, the joints are separated by car- 
 tilages or gristles, and provided with a gland for the 
 secretion of oil or mucous, which is constantly exu- 
 ding into the joints : Hence, every requisite is provi- 
 ded by our benevolent Creator, to prevent pain, and 
 to promote facility of motion. In considering the 
 joints, says Dr. Paley, there is nothing, perhaps, 
 which ought to move our gratitude more than the 
 reflection, how well they wear. A limb shall swing 
 upon its hinge, or play in its socket, many hundred 
 
198 SERMON XV!. 
 
 times in an hour, for sixtj years together, without diim- 
 nution of agility, which is along time for any thing to 
 last, for any thing so much worked as the joints are. 
 These few remarks may serve to show, that the bones 
 should be considered as divine specimens of the 
 wonderful structure of our bodily frame. 
 
 2d. The muscular system is a demonstrative proof, 
 that we are wonderfully made. A muscle is a 
 bundle of fleshy, and often tendinous fibres. The 
 fleshy fibres compose the booy of the muscle ; and 
 the tendinous fibres, the extremities, .^ome muscles 
 are long and round ; some plain and circular; some 
 have spiral, and some have straight fibres ; some 
 are double, having a tendon running through the 
 body from head to tail ; some have two or more ten- 
 dinous branches running through with various rows 
 and orders of fibres. All these and several other 
 varieties, are essentially requisite for the respective 
 offices they have to perform in the animal system. 
 The muscles constitute the fleshy parts of the human 
 body, and give it that varied and beautiful form w^e 
 observe over its surface. But their principle design, 
 is to serve as the organs of motion. They are inserted 
 by strong, tendinous extremities into the different 
 bones, of which the human skeleton is composed ; 
 and, by their contraction and distention, give rise to 
 all the movements of the body. The muscles, there- 
 fore, may be considered as so many cords attached 
 to the bones ; and the Author of nature has fixed 
 them according to the most perfect principles of 
 mechanism, so as to produce the fittest motions in 
 the parts, for the movement of which they are in- 
 tended. 
 
 One of the most wonderful properties of the 
 muscles, is the extraordinary force they exert ; 
 although they are composed of such slender threads 
 or fibres. 'Fhe following facts, in relation to this 
 point, are demonstrated by the cele brated BorelH, 
 in his work concerning animal motion. It' a man. 
 
JSERMON XVI. 199 
 
 With his arm hanging directly downwards, Hft a 
 weight of twenty pourids, with the third or last joint 
 of his thumb, the muscle which bends the thumb, and 
 bears that weight, exerts a force of about three thou- 
 sand pounds. When any one, standing upon his feet, 
 springs upwards to the height of two feet, if the 
 weight of such a man be one hundred and fifty 
 pounds, the muscles employed in that action, will 
 exert a force of two thousand greater; that is to say, 
 a force of about three hundred thousand pounds. 
 The heart at each pulse, or contraction, by which it 
 protrudes the blood out of the arteries into the veins, 
 exerts a force of above a hundred thousand pounds. 
 Who can contemplate this amazing strength of the 
 muscular system, without admiration of the power 
 and wisdom of the Creator, who has thus endued a 
 bundle of threads, each of them smaller than a hair, 
 with such a degree of mechanical force ? There 
 have been about four hundred and forty-six muscles 
 in the human body, which have been dissected and 
 distinctly described ; every one of which is essen- 
 tial to the performance of some one motion or other, 
 which contributes to our ease and enjoyment ; and, 
 in most instances, a great number of them is required 
 to perform their different functions at the same time. 
 It has been calculated, that about a hundred muscles 
 are employed every time we breathe. Breathing 
 with ease, says Dr. Paley, is a blessing of every mo- 
 ment ; yet, of all others, it is that which we possess 
 with the least consciousness. A man in an asthma, 
 is the only person who knows how to estimate this 
 blessing. 
 
 Muscles, with their tendons, are the instruments by 
 which animal motion is performed. And a muscle 
 acts only by contraction : its force is exerted in no 
 other way. When the exertion ceases, the muscle 
 is relaxed by returning to its former state, but with- 
 out energy. The consideration of the muscular sys- 
 
200 SERMON XVI. 
 
 tern does strikingly evince, That we are wonderfully 
 made. 
 
 3d. If we notice the heart and blood-vessels, we 
 shall discern the propriety of the exclamation, I am 
 wonderfully made ! 
 
 The heart is a hollow, muscular organ, of a conical 
 shape, and consists of four distintit cavities. The 
 two largest are called ventricles ; and the two small- 
 est, auricles. The ventricles send oiit the blood to 
 the arteries ; the auricles receive it from the veins. 
 The heart is enclosed in the pericardium, a mem- 
 branous bag, which contains a quantity of water, or 
 lymph. This water lubricates the heart, and facili- 
 tates all its motions. The heart is the general reser- 
 voir of the blood. When the heart contracts, the 
 blood is propelled from the right ventricle, into the 
 lungs, through the pulmonary arteries; which, like all 
 the other arteries, are furnished with valves, that 
 play easily forward, but permit not the blood to re- 
 turn toward the heart. The blood, after circulating 
 through the lungs, and having been there revived by 
 coming into contact with the air, and imbibing a 
 portion of its oxygen, returns into the left auricle of 
 the heart, by the pulmonary vein. At the same in- 
 stant, the left ventricle drives the blood into the 
 aorta, a large artery, which sends off branches to 
 supply the head and arms. Another large branch 
 of the aorta, descends along th6 inside of the back 
 bone, and detaches numerous ramifications to 
 nourish the bowels and inferiour extremities. After 
 serving the most remote extremities of the body, the 
 arteries are converted into veins ; which, in their re- 
 turn to the heart, gradually unite into larger branches, 
 till the whole terminate in one great trunk, called the 
 vena cava, which discharges itself into the ^right 
 auricle of the heart, and completes the circulation. 
 As soon as the blood is received by the heart from 
 the veins of the body, and before it is sent out again 
 
b-ERMON' XVI. ' 201 
 
 into its arteries, it is carried, by the force of the con- 
 traction of the heart, and by means of the separate, 
 pulmonary artery to the lungs, and made to enter 
 their manifold vessels ; from which, after being in- 
 vigorated by coming in contact with the air, it is 
 brought back by the large, pulmonary vein once more 
 to the heart, to be from thence distributed anew into 
 the system. This assigns to the heart a double 
 office. The pulmonary circulation is a system w ithin 
 a system ; and one action of the heart is the origin 
 of both. Each ventricle of the heart is reckoned to 
 contain about one ounce, or two table spoonsfull of 
 blood. The heart contracts four thousand times 
 every hour ; and consequently, there passes through 
 it, two hundred and fifty pounds of blood in one hour. 
 And if the mass of blood in a human body be reck- 
 oned at an average of twenty-five pounds, it will 
 follow, that the whole mass of blood passes through 
 the heart, and consequently through the thousands 
 of ramifications of the veins and arteries, fourteen 
 times every hour ; or, about once every four minutes. 
 We may acquire a rude idea of the force with which 
 tlie blood is impelled from the heart, by considering 
 the velocity with which water issues from a syringe 
 or from the pipe of a fire engine. Could we behold 
 these rapid motions incessantly going on within us, 
 it would overpower our minds with astonishment, 
 and even with terrour. The arteries into which the 
 blood is forced, branch in every direction through 
 the body, like the roots and branches of a tree ; run- 
 ning through the substance of the bones, and every 
 part of the animal frame, till thejf are lost in such 
 fine tubes as to be wholly invisible. In the parts 
 where the arteries are lost to the sight, the veins tak& 
 their rise; and, in their commencement, are also im- 
 perceptible. Thus we see, that the arteries and 
 veins are two systems of blood vessels ; and that the 
 heart is the engine which works their machinery, and 
 causes the circulation of the kldod. One ffran'cf 
 
 26 
 
202 SERMON XVI. 
 
 purpose to be answered, is the distributing of" nour- 
 ishment from our daily food to every part; even to 
 every extremity of tlic body. And as an arterial 
 rupture or wound would be more dangerous than 
 that of a vein, the arteries lie the deepest, and are 
 formed with much tougher and stronger coats than 
 the veins. Hence, the system of the heart and 
 blood vessels proclaim, that ^ve are wonderfully 
 made. 
 
 4th. Tlie same will also appear, if we consider 
 respiration, or the act of breathing. The organs of 
 respiration are the lungs. They are divided into 
 five lobes ; three of which lie on the right, and two 
 on tlie left side of the thorax. The substance of 
 the lungs is chieliy composed of infniite ramifications 
 of the trachea, or wind pipe ; which, after gradually 
 becoming more and more minute, terminate in little 
 cells, or vesicles, which have a free communication 
 with one another. At each inspiration, these pipes 
 and cells arc filled with air, which is again discharged 
 by expiration. In this manner, a circulation of air, 
 which is necessary to the existence of men and other 
 animals, is constantly kept up as long as life remains. 
 The air-cells of the lungs open into the wind pipe, 
 by wliich they communicate with the external at- 
 mosphere. The whole internal structure of the 
 lungs is lined by a transparent membrane, estimated 
 at only the thousandth part of an inch in thickness ; 
 but whose surface, from its various convolutions, 
 measures sixteen square feet, which is equal to the 
 external surface of the body. On this thin and ex- 
 tensive membrane, innumerable veins and arteries 
 are distributed, some of them finer than hairs; and 
 through these vessels all the blood of the system is 
 successively propelled, by a most curious and admi- 
 rable mechanism. It has been computed, that the 
 lungs, on an average, contain about two hundred and 
 eighty cubick inches, or about five English quarts of 
 air. At cachinspiration,about forty cubickinches of air 
 
SERMON XVI. 203 
 
 nre received into the lungs, and the same quantity 
 discharged at each expiration. On the supposition 
 that twenty respirations take place in a minute, it 
 will follow, that in one minute, we inhale eight 
 hundred cubick inches; in an hour, forty-eight thou- 
 sand ; and in a day, one million one hundred and 
 fifty-two thousand cubick inches ; a quantity which 
 would fill seventy-seven wine hogsheads, and would 
 weigh forty pounds. By means of this function, a 
 vast body of air is daily brought into contact with 
 the mass of blood, and communicates to it its vivify- 
 ing influence; and, therefore, it is of the utmost 
 importance to health, that the air, of which we 
 breathe so considerable a quantity, should be pure 
 and uncontaminated with noxious etfluvia. In our 
 present state, it is essential to life that we exist in 
 the element of air. And how mysterious the forma- 
 tion of the lungs to be receiving constant and fresh 
 supplies, for the purpose of respiration, and the con- 
 tinuance of animal life ! Although the act of breath- 
 ing is a constant succession of inhaling and exhaling 
 the surrounding air, still we are generally almost 
 insensible of this vital impulse. But, whenever we 
 give our minds to the consideration of the curious 
 and marvellous machinery which produces respira- 
 tion, we contemplate a system that proclaims, We 
 are wonderfully made ! 
 
 5th. The process by which our daily food is di- 
 gested, is truly wonderful. Digestion is performed 
 b;^ the stomach, which is a membranous and muscular 
 bag, furnished with two orifices. By the one, it has 
 a communication with the throat; and by the other, 
 with the bowels. The food, after being moistened 
 by the saliva, is received into the stomach, where it 
 is still farther diluted by the gastrick juice, uhich 
 has the power of dissolving every kind of animal 
 and vegetable substance. Part of it is atterwards 
 absorbed by the lymphatick and lacteal vessels, and 
 carried into the circulating system, and converted 
 
201 SERMON* XVI. 
 
 into blood, tor supplying that nourishment which the 
 perpetual waste of our bodies demands. 
 
 Our food undergoes two great preparations before 
 it becomes nutritive to our bodies. The first is by 
 mastication and moisture in the mouth : tlie second. 
 by the process of digestion in the stomach. The 
 last is a surprising dissolution ; for it converts the 
 aliment into pulp, which, though lately consisting of 
 J)erhaps ten different viands, is reduced to nearly an 
 uniform substance^ and to a state fitted for yielding 
 its essence, which is called chyle, but which more 
 nearly resembles milk than any other liquor with 
 which it can be compared. For the straining off" of 
 this fluid from the digested aliment in the course of 
 its long progress through the body, myriads of ca- 
 pillary tubes, or pipes as small as hairs, open their 
 orifices into the cavity of every part of the intestines. 
 These tubes which are so fine and slender as not to 
 be visible, unless when distended with chyle, soon 
 (mite into larger branches, which convey it into a 
 common reservoir, or receptacle, containing about 
 two tabic spoonsfull. From this, a duct or main pipe, 
 discharges it into a large vein, which soon conveys 
 the chyle, now flowing along with the blood, to the 
 lieart. The action of the intestines pushes forward 
 the grosser part of the aliment, at the same time that 
 the more subtle parts, which we call chyle, are, by 
 a series of gentle compressions, squeezed into the 
 Aarrow orifices of the lacteal veins. And animal 
 digestion carries about it the marks of being a powev 
 and process completely distinct from every other ; 
 td least from every chymical process, with which wc 
 tkve acquainted. When we consider the process of 
 <ligestion, its several connections, relations, and 
 purposes, we may well acknowledge with admiration. 
 We are wonderfully made. 
 
 6th. [( a few appropriate remarks be made in 
 Regard to perspiration, our wonder will be justly 
 excited. Perspiration is the evacuation of the juicc^^ 
 
SERMON XVI. 20. i 
 
 ot the body through the pores of the skin. It has 
 been calculated, that there are above three hundred 
 thousand millions of pores in the glands of the skin, 
 which covers the body of a middle sized man. 
 Through these pores, more than pne half of what we 
 eat and drink passes off by insensible perspiration. 
 If we consume eight pounds of food in a day, five 
 pounds of it are insensibly discharged by perspira- 
 tion. During a night of seven hours' sleep, we per- 
 spire about forty ounces, or two pounds and a half. 
 At an average, we may estimate the discharge from 
 the surface of the body, by sensible and insensible 
 perspiration, at from half an ounce to four ounces an 
 hour. This is a most wonderful part of the animal 
 economy, and is absolutely necessary to our health, 
 and even to our very existence. When partially 
 obstructed, colds, rheumatisms, fevers, and other in- 
 flammatory disorders, are produced; and were it 
 completely obstructed, the vital functions would be 
 clogged and impeded in their movements, and death 
 would inevitably ensue. Perspiration is effected in 
 consequence of the action and heat throughout the 
 human system ; and it is increased by external heat 
 and bodily exercise. It may be impeded by various 
 means, external and internal. Thus the nutritive 
 portion of our food, which does not become incorpo- 
 rated into our bodies, is evacuated through the pores 
 of the skin. How mysterious the mechanism of 
 perspiration ! How wonderfully are we made ! 
 
 7th. If we consider sensation, or perception, by 
 means of the senses, we shall be furnished with 
 another argument to convince us that we are won- 
 derfully made. The nerves are generally considered 
 as the instruments of sensation. They are soft 
 white cords, which proceed from the brain and spinal 
 marrow. They come forth originally, by pairs- 
 Ten pair proceed from the medulary substance of 
 the brain, which are distributed to all parts of the 
 head and neck. Thirty pair proceed from the spi- 
 
200 SERMON XVI. 
 
 nal marrow, through the vertebrae, to all the other 
 parts of the body, there being forty in all. These 
 nerves, the ramifications of which are infinitely vari- 
 ous and minute, are distributed upoji the heart, lungs, 
 blood vessels, bowels, and muscles, till they terminate 
 on the skin, or external covering of the body. Im- 
 pressions of external objects are received by the 
 brain from the adjacent organs of sense, and the 
 brain exercises its commands over the muscles and 
 limbs, by means of the nerves. 
 
 I shall now conclude these descriptions. M'ith the 
 following summary of the parts of the body. The 
 bones, by their joints and solidity, form the founda- 
 tion of this fine machine: The ligaments are strings, 
 which unite the parts together. The muscles are 
 fleshy substances, which act as elastick springs to 
 put them in motion. The nerves, which are dispersed 
 over the whole body, connect aU the parts together. 
 The arteries and veins, like rivulets, convey life 
 and health throughout. The heart, placed in the 
 centre, is the focus, where the blood collects ; or the 
 acting power, by means of which it circulates and is 
 preserved. The lungs, by means of another power, 
 draw in the external air, and expel hurtful vapours. 
 The stomach and intestines are the magazines, ^^ here 
 every thing that is required for the daily supply, is 
 prepared. The brain,the seat of perception, memory, 
 and reason, is formed in a manner suitable to the 
 dignity of its inhabitants. The senses, which are the 
 soul's ministers, warn it of all that is necessary either 
 for its pleasure or use. But the union of soul and 
 body so as to constitute but one being, is the wonder 
 of wonders in regard to our existence. That natures 
 so essentially different as matter and mind, should 
 have the most intimate, mutual sympathies and influ- 
 ence over each other, is truly astonishing. The 
 admirable mechanism of the various senses, should 
 excite our wonder; and their dignified offices of 
 administration to the soul, are marvellous indeed ! 
 
SERMON XV i. 207 
 
 When "vve contemplate the mysterious miion of 
 our souls and bodies ; their oneness in regard to 
 being ; that they are to be a long time separate in 
 different worlds, and at last re-united ; we cannot 
 hesitate to adopt the language of the devout Psalm- 
 ist, I am fearfully and wonderfully made. The vari- 
 ous descriptions to which we have been attending, 
 are but a few, and those very imperfect delineations 
 of the divine wonders, exhibited in the existence of 
 a human being. But these short sketches do naturally 
 call forth the exclamation. Adorable Creator! with 
 what skill hast thou formed us 1 
 
 IMPROVEMENT. 
 
 This subject suggests a variety of moral and re* 
 ligious retjections. 
 
 1st. As the economy of the human frame, when 
 seriously contemplated, has a tendency to excite ad- 
 miration and astonishment, so it ought to impress us 
 with a sense of our continual dependence on a 
 Supreme Power. What an immense multiplicity of 
 machinery must be in action to enable us to breathe, 
 to feel, and to walk ! Hundreds of bones of diversified 
 forms, connected together by various modes of ar- 
 ticulation ; hundreds of muscles to produce motion, 
 each of them acting in at least ten different capaci- 
 ties ; hundreds of tendons and ligaments to connect 
 the bones and muscles ; hundreds of arteries to con- 
 vey the blood to the remotest part of the system; 
 hundreds of veins to bring it back to its reservoir, 
 the heart ; thousands of glands, secreting humours 
 of various kinds from the blood; thousands of 
 lacteal and lymphatick tubes, absorbing and con- 
 veying nutriment to the circulating fluid ; millions of 
 pores through which the perspiration is continually 
 issuing ; an infinity of ramifications of nerves, diffusing 
 sensation throughout all the parts of this exquisite 
 machine ; and the heart at every pulsation exerting a 
 force, of a hundred thousand pounds, in order to 
 
208 SERMON XVI. 
 
 preserve all this complicated machinery in constant 
 operation ! The whole of tliis vast system of me- 
 chanism must be in action, before we can walk 
 across our apartments ! We admire the operation 
 of a steam engine, and the force it exerts. But 
 though it is constructed of the hardest materials 
 which the mines can supply, in a iew months some 
 of its essential parts are worn and deranged, even 
 though its action be frequently discontinued. But 
 the animal machine, though constructed, for the most 
 part, of the softest and most flabby substances, can 
 go on without intermission in all its diversified move- 
 ments, by night and by day, for the space of eighty 
 or a hundred years; the heart giving ninety-six thou- 
 sand strokes every twenty-four hours, and the whole 
 mass of blood, rushing through a thousand pipes of 
 all sizes, every four minutes ! And, is it man that 
 governs these nice and complicated movements ? 
 Did he set the heart in motion, or endue it with the 
 muscular force it exerts ? And when it has ceased to 
 beat, can he command it again to resume its func- 
 tions ? No ; for man knows neither the secret springs 
 of the machinery within him, nor the half of the 
 purposes for which they serve, or of the movements 
 they perform. And can any thing more strikingly 
 demonstrate our dependence every moment on a 
 superiour Agent ? Were a single pin of the machin- 
 ery Avithin us, and over which we have no controul, 
 either broken or deranged, a thousand movements 
 might instantly be interrupted, and our bodies left to 
 crumble into dust. 
 
 2d. This subject is not only peculiarly adapted to 
 excite our admiration in view of the manifold wisdom 
 of God, but also strikingly to display his wonderful 
 goodness. How many things in our frame must go 
 right, for us to be an hour at ease ! How many more 
 still, that we may be vigorous and active ! Yet vigour 
 and activity are in a vast plurality of instances, pre- 
 served in human bodies, notwithstanding they depend 
 
SERMON XYI. 209 
 
 upon so great a number of instruments of motion ; 
 and notwithstanding the defect or disorder of a very 
 minute instrument may be attended witii grievous 
 inconvenience, if not with extreme pain. Let me 
 notice the instance of a certain man, who in general 
 was in good health, and yet in a sad state. Owing to 
 the want of the use of the two little muscles that 
 serve to lift up the eyelids, he had almost lost the 
 use of his sight, being constrained, as long as this de- 
 fect lasted, to shove up his eyelids every moment 
 with his own hands. And how little do those who 
 enjoy the perfect use of their organs, know the com- 
 prehensiveness of the blessing ! They may perceive 
 the desirable result, but how insensible are they of ^ 
 the multitude of occurrences and rectitudes by which 
 it is effected ! 
 
 For a moment let us consider how manifold is the 
 exhibition of Divine goodness in some of the proper- 
 ties of the tongue. It has been said, as a fact in 
 general, that when nature attempts to work two or 
 more purposes by one instrument, she does both or 
 all imperfectly. But is this true of the tongue, re- 
 garded as an instrument of speech, of taste, or of 
 glutition. So much otherwise, that most persons, 
 perhaps nine hundred and ninety-nine out of a thou- 
 sand, by the instrumentality of this one organ, speak, 
 taste, and swallow very well. Indeed the constant 
 warmth and moisture of the tongue, the thinness of the 
 skin, and the papilla? upon its surface, qualify this 
 organ for its office of tasting, as much as its inextri- 
 cable multiplicity of fibres do for the rapid mov^^ 
 raents, which are necessary to speech. 
 
 We may also see from one or two remarks, how 
 happy it is for us, that our vital motions are involun- 
 ta^. What a labour, if we had the care of keeping 
 our stomachs at work, and our hearts beating ! Sup- 
 pose these things did not depend upon our effort, 
 but upon our bidding, or attention, they would leave 
 us no leisure for any thing else. We should have tb 
 
 27 
 
210 SERMON XVI. 
 
 be continually upon the watch, and live in constant 
 fear : Nor would such a constitution allow us to sleep. 
 How benignant, then, our adorable Creator, to watch 
 and order all the springs and motioiis essential to life ! 
 
 Moreover, the proportions and beauty of the 
 human frame do show forth the Divine goodness. 
 Only consider what the parts and materials are, of 
 which the fairest body is composed, and no further 
 observation will be necessary to show how well 
 these things are wrapped up, so as to form a mass 
 which shall be capable of symmetry in its proportion, 
 and of beauty in its aspect. How are the bones 
 covered, the bowels concealed, the roughness of 
 the muscles smoothed and softened ! And how over 
 the whole is spread an integument, which converts 
 the disgusting materials of a dissecting room into an 
 object of attraction to the sight; or, at least, pre- 
 sents that appearance, which imparts ease and satis- 
 faction to the mind ! Were it possible that we could 
 view the mechanism of our bodies, the sight would 
 terrify and overwhelm us. Would we dare make a 
 single movement, or take a step, if we saw our blood 
 circulating, the tendons puliij-g, the lungs blowing, 
 the humours filtrating, and all the incomprehensible 
 assemblage of iibres, tubes, pumps, valves, currents, 
 pivots, which sustain an existence so precarious, and 
 a being so presumptuous ? The agreeable symmetry 
 of parts, and the beautiful external texture of the 
 human frame, exhibit indubitable evidence of bene- 
 volent design, and of great attention and accuracy 
 in prosecuting" that design: And their author and 
 designer is the God of love. 
 
 The several senses might be considered as so 
 many distinct arguments to prove the benevolence 
 of the Divine Being towards us. They are not only 
 instruments for the continuance and necessities of 
 life, and of knowledge to the soul ; but also of a con- 
 stant train of manifold enjoyments, both bodily and 
 mental. At the mere mention of the terms hearing, 
 
SERMON XVI. 2 J I 
 
 seeing, tasiing, feeling, and smelling, Hie recollection 
 of their thousands of pleasures is necessarily called 
 to mind. Our souls and bodies are both so consti- 
 tuted in their various faculties as to be heralds, for 
 proclaiming the praises, not only of the wisdom, but 
 also of the marvellous goodness of God. 
 
 3d. The study of the human frame has a powerful 
 tendency to excite emotions of gratitude. Man is 
 naturally a thoughtless and ungrateful creature. 
 These dispositions are partly owing to ignorance of 
 the wonders of the human frame, and of the admira- 
 ble economy of the visible world ; and this ignorance 
 is owing to the want of those specifick instructions, 
 which ought to be communicated by parents and 
 teachers in connection with religion. For there is 
 no rational being who is acquainted with the struc- 
 ture of his animal system, and reflects upon it with 
 the least degree of attention, but must feel a senti- 
 ment of admiration and gratitude. The science 
 which unfolds to us the economy of our bodies, shows 
 us on what ah infinity of springs, and motions, and 
 adaptations our lite and comfort depend. And when 
 we consider that all these movements are pertbrmed 
 without the least care or laborious effort on our part, 
 if we be not entirely brutish and insensible of our 
 dependence on a superiour power, we must be filled 
 with emotions of gratitude towards him, whose hands 
 have made and fashioned us, and who giveth us life 
 and breath, and all things. Some of the motions to 
 which I have adverted, depend upon our will; and 
 with what celerity do they obey his commands ! 
 Before we can rise from our chair and walk across 
 the room, a hundred muscles must be set in motion : 
 every one of these must be relaxed or constricted 
 just to a certain degree, and no more; and all must 
 act harmoniously at the same instant of time; and, 
 at the command of the soul, all these movements are 
 instantaneously performed. When I wish to lift my 
 hand to my head, every part of the body requisite 
 
;212 Sermon xvi. 
 
 to produce the efTect, is put in motion : The nervea 
 are braced, tlie muscles stretched or relaxed, the 
 bones play in their sockets, and the whole animal 
 machine concurs in the action, as if every nerve and 
 muscle had heard a sovereiscn and resistless call. If 
 I wish the next moment to extend my hand to my 
 foot, all these muscles are thrown into a different 
 state, and a new set are brought along with them 
 into action : And thus we may vary, every moment, 
 the movements of the muscular system, and the me- 
 chanical actions it produces, by a simple change in 
 our volition. Were we not daily accustomed to such 
 varied and voluntary movements, or could we con- 
 emplate them in any other machine, we should be 
 lost in wonder and astonishment. 
 
 Besides these voluntary motions, there are a 
 thousand important functions, which have no depen- 
 dance upon our will. Whether we think of it or not, 
 whether we be sleeping or waking, silting or walking, 
 the heart is incessantly exerting its muscular poM'er 
 at the centre of the system, and sending oflTstreams of 
 blood through hundreds of pipes; the lungs are con- 
 tinually expanding and contracting their thousand 
 vesicles, and imbibing the vital principle of the air ; 
 the stomach is grinding the food ; the lacteals and 
 lymphaticks areextractingnourishmentfor the blood; 
 the liver and kidneys drawing off their secretions: 
 and the perspiration issuing from millioiis of pores. 
 These and many other important iinictions, with 
 which we are unacquainted, and over which we have 
 no controul, ought to be regarded as the immediate 
 agency of the Deity within us, and should incite our 
 incessant admiration and praise. Jn every breath 
 tve draw and emit, there is an important reason, for 
 our hearts to flow with gratitude to God. That part 
 of the air inhaled into the lungs which is vital, 
 serves to purify and inspirit the blood. The re- 
 maining part, Mhich is evolved, is rendered fetid and 
 entirely unfit to be breathed again. Jn consequence 
 
SERMON XV r. 213 
 
 of the warmth attracted from our system, it becomes 
 lifyhter than common air; therefore, it rises above our 
 lieads before the next inspiration. Were it not for 
 this circumstance, it would accumulate on the surface 
 of the earth, and particularly in our apartments, to 
 such a degree as to produce diseases, pestilence, and 
 d eath, in rapid succession. But, being a little lighter 
 than the surrounding air, it flies upwards, and we 
 never breathe it again, till it enter into new and sal- 
 utary combinations. How does every thing pertain- 
 ing to our frame, or relating to our existence, ad- 
 monish us that our souls should be continually as- 
 cending to God with the most lively emotions of 
 gratitude. 
 
 Permit me now to notice a peculiarity in the con- 
 stitution of our animal fi-ame which we are apt to 
 overlook, and for which we are never sufficiently 
 grateful ; and that is, the power it possesses of self 
 restoration. A wound heals up of itself; a broken 
 bone is made firm again by a callus; and a dead 
 part is separated and thrown off. If all the wounds 
 we have ever received, were still open and bleeding 
 a fresh, to what a miserable condition should we be 
 reduced ! But by a system of internal powers, 
 beyond all human comprehension as to the mode of 
 their operation, such dismal effects are effectually 
 prevented. In short, when we consider that health 
 depends upon such a numerous assemblage of moving 
 organs, and that a single spring out of action, might 
 derange the whole machine, and put a stop to all its 
 complicated movements, can we refrain from joining 
 with the Psalmist, in his pious exclamation, and 
 grateful resolution. How precious are thy wonderful 
 contrivances concerning me, O God ! how great is 
 the sum of them] I will praise thee ; for I am fear- 
 fully and wonderfully made. Marvellous are thy 
 works, and that my soul knoweth right well. 
 
 4th. This discourse should be improved as an ex- 
 citement for us to become more particularly and ex- 
 
214 SERMON XVI. 
 
 tensivelj int'ormed in regard to the manifold subjects 
 of divine revelation. In proportion to the extent and 
 propriety of our investigations into the numerous and 
 important truths which God has revealed, so shall 
 we be qualified to render to his name, that glory 
 which is due. Consequently, then, if we do not 
 make suitable exertions, and improve all the means 
 granted us for the enlargiiig of our conceptions in re- 
 lation to the divine works, we are guilty of robbing 
 God of his declarative glory. Some, who profess 
 Christianity, seem to be content with the mere con- 
 sciousness, that they have a soul and body ; and 
 imagine it does not concern them to inquire particu- 
 larly about them, so as to understand the humaq 
 system, and the olFices of the faculties of the soul. 
 Butsuch a sentiment is indeed unbecoming a heathen. 
 Professed infidels ought to be ashamed to behold pro- 
 fessing Christians, satisfied with scanty and vague 
 views of so many important subjects, presented to 
 them in the divine word. Such conduct too much 
 resembles that of the most brutish and stupid sinner, 
 who would consider the highest attainments of re- 
 ligion to consist in the mere belief of a God, a heaven, 
 and a hell. 
 
 To overlook the amazing scene of Divine intelli- 
 gence, as exhibited in the human s>stem, or to con*» 
 siderit as beneath our notice, marks a weak and un- 
 discriminating mind, if it be not a characteristick of 
 impiety. The man, who disregards the visible dis- 
 plays of infinite Wisdom, or who neglects to investi- 
 gate them when opportunity offers, acts as if he con- 
 sidered himself already possessed of a suificient 
 portion of intelligence, and stood in no need of such 
 sensible assistances to direct his co; ceptions of the 
 Creator. Pride and false conceptions of the nature 
 and design of true religion, frequently lie at the foun- 
 dation of all that indifference and neglect; with which 
 the visible works of God are treated, by those who 
 make pretensions to a high degree of spiritual at- 
 
SERMON XVI. 21 J 
 
 tamments. The truly pious man, will trace with 
 wonder and delight, the footsteps of his Father and his 
 God, wherever they appear in the variegated scene 
 of creation around him, arid will be filled with sor- 
 rov^ and contrition of heart, that amidst his excur- 
 sioflB and solitary walks, he has so often disregarded 
 the works of the Lord, and the operation of his 
 hands. 
 
 These remarks are made, for the purpose of em- 
 ulating professed Christians to expand their concep- 
 tions, and enable them to take large and comprehen- 
 sive views of the perfections and the providence of 
 the Almighty. It is much to be regretted that so 
 many members of the Christian Church, are absolute 
 strangers to such studies and contemplations; while 
 the time and attention that might have been devoted 
 to such exercises, have, in many cases, been usurped 
 by the most grovelling affections, by foolish pursuits, 
 and slanderous conversation. But shall the most 
 trifling occurrences be deemed worthy of attention, 
 and occupy much of our precious time, and shall 
 the mighty acts of the Lord, and the visible wonders 
 of his power and wisdom, be thrown completely into 
 the shade? To survey with an eye of intelligence, 
 the wide extended theatre of the Divine operations; 
 to mark the agency of the eternal Mind in every 
 object we behold, and in every movement within us 
 and around us, are some of the noblest attainments 
 of the rational soul; and^ in conjunction with every 
 other Christian study and acquirement, tend to make 
 the man of God perfect, and thoroughly furnished 
 unto every good work. By such studies we are, in 
 some measure, assimilated to the principalities above, 
 whose powers of intellect are ever employed in such 
 investigations ; and are gradually preparing for 
 bearing a part in their immortal hymn, Great and 
 marvellous are thy works, Lord God Almighty ; just 
 and true are thy ways, thou King of Saints. Thou 
 art worthy to receive glory, and honour, and power. 
 
216 * SERMON XVI. 
 
 for thou hast created all things, and for thy pleasure 
 they are and were created.* 
 
 5th. This subject suggests the importance of daily 
 preparation for death, and should awaken our atten- 
 tion to the vast concerns of immortality. Our bodies 
 must return to the common mass of their original 
 clay; and our souls enter the invisible world. And 
 the voice of wisdom calls to us, to prepare for the 
 change which is before us, and which may be very 
 near : Beings, accountable to God as we are, de- 
 signed for immortality, shortly to be removed, and 
 insecure of another day, should be making constant 
 preparations for our departure and entrance upon 
 another state of existence. 
 
 And in the view of human frailty, nothing can 
 appear more reasonable than daily prayer. How 
 does it become us to abound in ejaculations to 
 the Framer and Preserver of our bodies, and the 
 Father of our spirits ? Would a man who believed 
 this day to be his last, neglect to call upon God ? 
 Would he go forth into the business and company of 
 the world without directing a thought, or addressing 
 a petition to him.'* And indeed no man knows on 
 any day, but that it may be his last. Every one, 
 then, on each morning, ought to commend himself to 
 God's protection, through the day, to walk in his 
 fear ; and at evening should not dare retire to rest, 
 till he confess his sins, acknowledge the manifold 
 benefits of the day, and invoke the Divine blessing 
 through the night. Every thmg around us, and all 
 the circumstances of our being, call upon us to pray 
 without ceasing. We have the sentence of death in 
 ourselves. Our frame declares its own frailty, and 
 predicts its own dissolution. From our own selves 
 we are taught the most interesting lessons, and derive 
 the most impressive exhortations. We are fearfully 
 made. 
 
 * This part of the discourse is chiefly selected from the Christian Philo- 
 sopher. 
 
SERMON XVI. 2'K 
 
 if we hearken not to the solemn hmguage of our 
 own frail bodies, to the precepts of weakness and pain, 
 of sickness and decay, what admonitions would com- 
 mand our attention, and impress our minds ? How 
 unaccountable is the stupidity of mortals ! They- 
 complain of infirmities, and groan under pains ; but 
 do not realize that they must die, must pass ta 
 another world, and there be rewarded according to 
 the deeds done in the body. And how easy for that 
 Power which made our wonderful frame, to cause 
 its dissolution. The air and food essential to Hfe, 
 may become the means of death. When in our full 
 strength, we are receiving the richest nourishment 
 and stimulous to promote vigour and activity, the^e 
 may only serve to feed and render fatal some fever, 
 and render our bodies richer food for worms. Innu- 
 merable unseen dangers surround us ; and our whole 
 frame is liable to the attack and arrest of death. 
 Notwithstanding all our circumspection to prevent 
 diseases, and our most vigilant exertions to promote 
 health, we die ; unless the Lord continually watch 
 and defend all the springs of life. The king of ter- 
 rours has thousands of avenues to enter our clayey 
 tabernacle, and myriads at his command continually 
 armed with the weapons of death. Moreover, 
 nothing but Omnipotence can secure us one moment 
 from his fatal arrest, or prevent any one of his legions 
 from discharging some of his deadly instruments 
 which they hold continually levelled at our hearts. 
 We are constantly as dependent on God for the con- 
 tinuance of life, as we were for our first breath. Then 
 may our great concern be to prepare for death, and 
 for a glorious immortality. 
 
 6tho If we are wonderfully made in regard to oUr 
 present frame, we may infer, that the bodies of the 
 righteous in the resurrection will be incomparably 
 glorious. When they shall be raised, they will be 
 so much changed in th§ir constitution, as to wear, in 
 Various respects, an entirely new character. They 
 
 28 
 
2 18 SERMON XVI. 
 
 will be incorruptible immortal bodies, when this 
 corruptible shall have put on incorruption ; and this 
 mortal, immortality. As they will serve God day and 
 night in his temple, so they will be raised in power, 
 and endued with faculties suited to the never ceasing 
 employments and enjoyments of the heavenly world. 
 Moreover, at the resurrection they will be arrayed 
 in glory and beauty. The Saviour will change their 
 vile bodies, and fashion them like unto his glorious 
 body. When the Archangel shall sound his trump, 
 in the twinkling of an eye the earth will heave; 
 tombs disclose; and myriads of spiritually arrayed 
 forms, bright as the sun, arise and ascend to heaven. 
 Are believers often affected in view of their frail, 
 perishable bodies .'* \S hat consolation ! How sublime, 
 how delightful the doctrine of the resurrection ! The 
 future glory of these animal frames, when changed 
 into spiritual bodies, will exceed the utmost concep- 
 tions of human imagination. They will be exalted, 
 adorned, and enraptured as suitable mansions for 
 glorified spirits. Though our mortal frames are a 
 subject of interesting contemplation, yet how infe- 
 riour, compared to their future incorruptible, immor- 
 tal, and spiritual attributes. The constitution, ar- 
 rangement, and qualities of glorified bodies, will 
 doubtless be truly delightsome, astonishing, and in- 
 conceivably glorious. Amen. 
 
SERMON XVIL 
 
 TRUE RELIGION ALL IMPORTANT. 
 
 Isaiah xx. 20. 
 
 For the bed is shorter than that a man can stretch himself 
 on it^ and the covering narrower than that he can wrap 
 himself in it. 
 
 IVlANKIND are subjects of the highest prosperity 
 and affluence, and of the lowest depths of adversity 
 and poverty. Uniformity is by no means the com- 
 mon lot of the human race; but diversity and contriast 
 are peculiarities as it respects the condition of man. 
 There are not only the high and low, rich and poor, 
 bond and free ; but innumerably varied and diversi- 
 fied are their situations and circumstances. Through 
 the journey of life, some make use of a beautiful and 
 elegant cane ; whilst others are assisted by an old 
 and crooked staff. Some are cheered with the en- 
 joyment of a comfortable degree of health all their 
 days; and others are scarcely ever exempt from 
 disease. Some live in great style as it respects their 
 houses, furniture, and equipage; but others have 
 their residence in an uncomfortable hut, and scarcely 
 obtain the necessities of life. Dives fared sumptu- 
 ously every day, while Lazarus enjoyed but few of 
 the good things of this present world. But whether 
 mankind in their pilgrimage state, travel a road com- 
 paratively smooth and pleasant, or rough and un- 
 pleasant, they soon are entombed in the silent grave; 
 their bodies intermingled with the common dust, and 
 their souls in a world of spirits. Hence, the manner 
 of our journeying through this vale of tears, is of little 
 importance, compared with our future destiny ; our 
 
tilO SEBMON XV 11*. 
 
 eternal hoitte. The words of the text are a prover- 
 bial saying; and their most literal meaning or import 
 is expressive of a state of difficulty, of uneasiness 
 and distress. When a bed is too short, a person 
 cannot lay at his ease ; but is perplexed in the hours 
 of rest. When the covering is too narrow, he is 
 exposed to the severities of a cold night. The moral, 
 or lesson of instruction to the Jew8,was to teach them 
 that their confederacy with the Egyptians, could not 
 defend them against the Assyrians and Chaldeans; 
 ikor could their numbers and fortifications detend 
 them against the Romans, when God should forsake 
 them and become their enemy. Neither could their 
 temple, altar, sacrilices. nor Pharisaical righteousness 
 recommend them to his favour, as long as they re- 
 jected Christ, For the bed is shorter than that a 
 man can stretch himself on it, and the covering nar- 
 rower than that he can wrap himself in it. These 
 words, with those in connexion, in a figurative 
 manner convey this solemn and alarming truth: that 
 there are certain kinds of religion which are essential- 
 ly defective, and which will fail those w ho embrace 
 them in the great day of trial and final decision. 
 Therefore, thus saith the J^ord God, Behold, 1 lay in 
 Zion for a foundation, a Stone, a tried Stone, a pre- 
 cious corner Stone, a sure foundation : he that be- 
 lieveth shall not make haste. Judo^ement also will 
 I lay to the line, and righteousness to the^ plummet : 
 and the hail shall sweep away the reluge of lies, and 
 the waters shall overflow the hiding place. And 
 your covenant with death shall be disannulled, and 
 yoiir agreement with hell shall not stand; when the 
 overflowing scourge shall pass through, then ye shall 
 be trodden down by it. From the time, that it goeth 
 /orlh, it shall take you : for morning by morning shall 
 it pass over, by day and by night: and it shall be a 
 vexation only to understand the report. For the bed 
 is shorter than that a man can stretch himself on it, 
 and the covering narrower than th^t he can wrap 
 
SERMON xvir. 221 
 
 himself in it. In the illustration of this subject it is 
 my design to bring to view some of those kinds of 
 reliffion, that are founded not on a sure, but false foun- 
 dation; and to show that they are essentially deficient, 
 and ruinous to the soul. Amongst the different varie- 
 ties and sects of religion in the world, there are strictly 
 but two kinds, the true and false. The one will support 
 a man in the solemn and trying hour of death, and lead 
 to joys on high ; but the other then forsakes the soul, 
 when it is destroyed suddealy, and that without 
 remedy. But to descend to particulars ; I would 
 observe in the first place, that infidelity is a religion 
 which is essentially defective, and which will fail 
 those who embrace it in the great day of trial and 
 final decision. By infidelity, is meant deism ; or a re- 
 jection of the Saviour, as the only Mediator between 
 God and man, and as the only possible way of salva- 
 tion. Persons of this description, glory in the light 
 of nature as being sufficient to lead to a true behef 
 and to exalted views of the being and perfections of 
 God, and to teach all those ways which are necessary 
 to glorify him. " But through the depravity of the 
 human heart, and the consequent blindness of the 
 mind, where mankind have been left to nature's light, 
 they have formed strange ideas concerning ajGod, 
 and their worship has been a scene of folly and 
 madness, of most degrading infatuation. Some have 
 been content with a god of clay ; others, of wood. 
 Some have had a silver god ; and others have had 
 one formed of gold. Creatures have been worshipped 
 as the Creator, and natural objects have been 
 adored as Deity. But how essentially defective such 
 views and service ? How abominable in the siaht of 
 a holy God, and how degrading to man, considered 
 as a rational and immortal being .-^ Surely nature's 
 light is become darkness in consequence of our 
 apostacy. It leads none of the human race to know, 
 to love, and serve the true God ; but all pursue their 
 own vain imaginations, and their foolish heart is most 
 strangely darkened. 
 
222 SERMON XVII. 
 
 But let the deist have the light of divine revelation; 
 let him have the Bible in his hand, and form consistent 
 and exalted views of the character and designs 
 of God. Is he not now built on a rock, and not on 
 a sandy foundation? No ; for when he knows there 
 is a God, he glorifies him not as God And as to the 
 sins of his heart and life, reason is insufficient to lead 
 him to true repentance ; and the influence of the 
 Holy Spirit he resists, and denies its necessity. To 
 godly sorrow, and that repentance which is unto sal- 
 vation, he is an entire stranger; and that he is a 
 transgressor, not only the word of God, but his own 
 conscience bears witness. And when stung with 
 guilt, and alarmed at his condition, he denies the 
 Lord Jesus; and there is none other name under 
 heaven, given amongst men whereby we can be 
 saved. When the law condemns, of the gospel he 
 is ashamed. To what then can his hope be com- 
 pared, except to that of the hypocrite's, which per- 
 isheth ? Shall we say, he hopes for pardon on the 
 account of repentance ? But infidelity is opposed 
 to a penitent life, and makes its boast and glory in a 
 self-justifying spirit. Notwithstanding sin has entered 
 the world, and death by sin ; and death has passed 
 upon all men, for that all have sinned. But the ad- 
 vocates for deism may reply, We have made a cove- 
 nanf with death, and with hell are we at agreement. 
 Alas! how has the hour of death blasted the expec 
 tations of thousands ; and too late convinced them, 
 that their hopes and confidence were a most delusive, 
 and wretched dream. Reason is too short ; in its 
 greatest extent, it is far too narrow to point out to a 
 world lying in wickedness, the road to heaven and 
 way of salvation. Those who reject divine revela- 
 tion as the only sure way of eternal life, do frequently 
 have their minds distressed, and they have no effi- 
 cient comforter. In vain do they attempt to make 
 their beds smooth and easy; for they frequently 
 lie down on their pillows with anguish in their souls. 
 All the covering which they can frame to hide their 
 
SERMON XVII. 223 
 
 guilt, is no better than fig-leaves ; for the eye of om- 
 niscience searches them through and through. And 
 says the Saviour, Ye will not come to me, that ye 
 might have life. He adds, Whosoever, therefore, 
 shall be ashamed of me and of my words, in this 
 adulterous and sinful generation, of him also shall 
 the Son of man be ashamed, when he cometh in the 
 glory of his Father, with the holy angels. And who- 
 soever shall deny me before men, him will 1 also • 
 deny, before my Father which is in heaven. If the 
 eyes of unbelievers were not shut against the word 
 of God, how would such alarming declarations of 
 the Redeemer make them shudder, and cause their 
 hearts to quake for fear ! Now they hear the voice of 
 mercy, and yet refuse that salvation which was the 
 purchase of a Saviour's death. But when they hear the 
 voice of the Archangel, will not their religion appear 
 essentially defective, and fail them as a false refuge 
 in the great day of trial and final decision? 
 
 2d. Morality, considered as the essence and foun- 
 dation of religion, is essentially defective, and will 
 not be able to stand the test before the judgement 
 seat of Christ. The morahst, perhaps, would divide 
 his religion into external and internal. External 
 morality relates to the outward conduct of man 
 towards man, and to the refraining from open impiety 
 towards God. Thus we see some w ho are civil, cour 
 teous, and upright in their daily deportment, and 
 whose tongues are not ready to revile others ; nei- 
 ther are they the instruments of profanity. They not 
 only are free from injustice, intemperance, and irre- 
 ligion, but they are amiable and engaging in their 
 manners. Instead of wrangling, reproaches, and 
 contentions, they lead peaceable and quiet lives. 
 Perhaps they are hospitable and charitable, conde- 
 scending and forbearing, and even ornaments to 
 society. Moreover, they may turn their attention to 
 what is internal; may guard against violent anger; 
 against a spirit of hatred, envy, and jealousy ; and' 
 
224 SERMON xvn. 
 
 may cultivate those dispositions which are generous^ 
 humane, and magnanimous. And O, that such 
 virtues were more general, and that they might 
 abound in all. They would appear the most interest- 
 ing and their beauty shine in the most lively colours:^ 
 if we should only contrast the detbrmities of immo- 
 rality and ungodliness. But is not such a religion 
 complete ? Is it essentially defective, and insufficient 
 • to crown mortals with a glorious immortality ? Hear 
 the declaration of eternal truth : Except a man be 
 born again, he cannot enter into the kingdom of 
 God. Now the one who takes morality as a sub- 
 stitute for the renovating influences of the Holy 
 Spirit ; and who trusts in it as the foundation of his 
 hopes and salvation, is a stranger to the renewing 
 grace and pardoning mercy of God ; and like Nico- 
 demus, wonders How can these things be. If a 
 person see not the plague, the awful depravity of his 
 own heart, and feel himself in a state of alienation 
 and apostacy from God, he will seek to be justified 
 by works and not by grace. But compared with the 
 divine law, how is the religion of any man too short, 
 too narrow, and essentially defective. How must 
 uneasiness and distress seize the soul, when it con- 
 siders the solemn denunciation. Cursed is every one 
 that continueth not in all things written in the book 
 of the law to do them. The moralist walks in his 
 own light, and not according to the light of the 
 o-ospel. He may have a lively imagination, but still 
 he rejects Christ as the way, the truth, and the life. 
 Hear the saying of the prophet, Isaiah : Behold, all 
 ye that kindle a fire, that compass yourselves about 
 with sparks ; walk in the light of your fire, and in 
 the sparks that ye have kindled. This shall ye have 
 of my hand, ye shall lie down in sorrow. Then 
 how will morality fail its votaries in the great day of 
 trial and final decision. Perhaps the inquiry will be 
 made. Has not the Saviour abundantly inculcated all 
 *he duties of morahty ; and have not the prophets 
 
SERMON XVII; "^2^' 
 
 and apostles interwoven it in all their writings? 
 They certainly have, and every minister of the gos- 
 pel ought to follow their example. And surely it is 
 commendable for any people to be moral ; but they 
 should take heed and beware, that they do not neg- 
 lect the other important and essential duties of 
 Christianity. The deist or moraltst may say. He has 
 a full belief of the existence of a supreme Being. To 
 such an one the reply of St. James is applicable : 
 Thou believest there is one God ; thou doest well : 
 the devils also believe and tremble. Yes, they do 
 more; they believe that Jesus Christ is the Son of 
 God, and the only possible medium of salvation for 
 lost man. Morality is essential in order to a Chris- 
 tian walk ; but a person may be very moral and not 
 be a follower of Christ, and not obtain salvation. 
 What will it avail to honour and serve men, if we do 
 not honour and serve our God and Saviour, Jesus 
 Christ.-^ We should not only be moral, but g6dly; 
 and our chief study should be to know and do the 
 will of our Father, which is in heaven. Unless we 
 become reconciled to him, and be his servants 
 through the light of the gospel and the renewing of 
 the Holy Ghost, our death-bed will be anguish to oui* 
 souls ; our entrance into the invisible world, terrour 
 and dismay; and eternity will only serve to render 
 vour existence most wretched. 
 
 3d. Knowledge, or any natural attainments are 
 entirely insufficient as a ground or means of obtain- 
 ing the favour of God, and as a rehgion to secure 
 the salvation of the soul. The acquisition of useful 
 knowledge is both the privilege and duty of man. 
 And so far as any have opportunities of acquiring 
 worthy attainments, they cannot neglect them with- 
 out contracting guilt. Activity and improvement 
 should appear manifest in the lives of those who are 
 come to the years of understanding ; and should be 
 a witness for them, to testify that they have improved 
 their natural talents. Extensiv)^'' varied are the 
 
 •4y 
 
226 SERMON XVII. 
 
 situations, pursuits, and prospects of mankind ; but 
 whatever be their talents or privileges, they are to 
 improve them; or they will fall under the reproof and 
 condemnation of the idle and slothful servant. And 
 we behold some whose minds are refined, their man- 
 ners polished, and, from their excellent attainments, 
 th^ir station is elevated. They have extensive infor- 
 mation in those things which respect the present life, 
 and which renders them agreeable and interesting 
 companions, and useful members in society. More- 
 over, the minds of some are well stored with a 
 knowledge of the Scriptures ; and their reasonings 
 concerning the important doctrines and duties of 
 revelation are forcible and conclusive. Such knowl- 
 edge and attainments are truly desirable, and demand 
 suitable and seasonable attention. Still one thing 
 may be lacking, which will render all essentially 
 defective in the last decisive day. 
 
 A saving knowledge of the true God may be want- 
 ing, whom to know aright is life eternal. Such ac- 
 quirements are far too short, compared with the one 
 thing needful ; and a covering infinitely too narrow 
 for the soul, when contrasted with the spotless robe 
 of Christ's righteousness. They all dwindle into 
 nothing and appear mere vanity, in comparison with 
 the love of God shed abroad in the heart. The 
 apostle Paul comes directly to the point, when he 
 says. Though I speak with the tongues of men and of 
 angels, and have not charity, I am become as sound- 
 ing brass or a tinkling cymbal. And though I have 
 the gift of prophecy, and understand all mysteries 
 and all knowledge ; and though 1 have all iaith, so 
 that I could remove mountains, and have not charity, 
 I am nothing. And though I bestow all my goods 
 to feed the poor, and though I give my body to be 
 burned and have not charity, it profiteth me nothing. 
 Then whatever we know, or whatever we do, if we 
 have not been translated from the kingdom of sin 
 and satan, and brought to love God supremely, and 
 
SERMON XVII. 227 
 
 walk in newness of life, we are no better than "whiten- 
 ed sepulchres which are filled with all manner of 
 impurity. Mankind may know much, and do much, 
 and for which they are worthy of respect and esteem 
 among their fellow men, and yet be wholly destitute 
 of that holiness without which no man shall see the 
 Lord, or be able to stand in the day of final decision. 
 4th. The manifestation of much zeal in the things 
 of religion, for a time, will not be sufficient to give 
 peace in a dying hour, and to secure the everlasting 
 rewards of the righteous. We sometimes behold 
 persons who are all engagedness in the things of re- 
 ligion, and whose whole souls apparently are devoted 
 to the cause of Christ. Their conversation and 
 walk appear marked with zeal for the defence of 
 truth ; and like David, they may pray seven times a 
 day. In the view of their devoted ness and eminently 
 pious lives, even old professors, who are persevering 
 Christians, are ashamed of themselves and their defi- 
 cient performances. But. suppose such persons 
 draw back, and forsake all their religious ways ; and 
 perhaps lead a life of evident insensibility ? What 
 shall we conclude concerning persons of such a 
 character ? The Saviour has said concerning such, 
 No man having put his hand to the plough and look- 
 ing back, is fit tor the kingdom of heaven. However 
 serious mitided any person may be ; and however 
 animated may be his conduct in the things of religion, 
 if he persevere not in the ways of well-doing, he is 
 essentially defectiveT His piety is far too short, and 
 greatly straitened. Concerning every one that 
 turneth back from attention to religious duties, the 
 Lord declares. My soul shall have no pleasure in him. 
 Moreover, the scriptures do make mention of seme, 
 who draw back unto perditioFi. 'From the parable 
 concerning the way-side and stony ground hearers of 
 the word, we are taught. That some give attention to 
 the things of religion for a while, whose hearts are 
 Bever renewed by grace. And it is possible for such 
 
228 SlERMftN XVi'l. 
 
 to go great lengths both in their feelings and in th^ 
 external duties of religion, and yet not be the chil- 
 dren of God. Persons deceiving, or being them- 
 gielves deceived, may engage in ail the active forms 
 of religion, as well as those who are the true disciples 
 of Christ. Where a good work is begun in the heart, 
 such an one's religion is not for a week, month, or 
 year, but for life ; yea, and for eternity. Hence we 
 are taught. He that persevereth unto the end, the 
 same shall be saved. To forsake evil ways, is well ;; 
 and to attend to external duties, is well. But the 
 question, Whether we have passed from death unto 
 life.'^ is an infinitely important one. Unless this be 
 the case, we are unprepared for a dying hour and to 
 enjoy the company of the blessed for eternity. De^ 
 lusion, false religion, or a heated imagination is tem- 
 porary: and the end is uneasiness and distress. But 
 true religion is peaceable, permanent, and purifying; 
 and its reward, is glory, honour, immortality^ and eter- 
 nal life. May not our religion be like the morning^ 
 cloud ai%d early dew, which soon pass away. May 
 it be like that of the just, which groweth brighter 
 and brighter unto the periect day ; and which will 
 be perfected until the (Jay of Jesus Christ. 
 
 REFLECTIONS. 
 
 1st. In tlie light of this subject we may s«e how 
 vain are all our attainments and enjoyments, if we em- 
 brace a false religion. What will it avail to be sur- 
 rounded with friends and relatives, to be raised to 
 eminence on the account of abilities and qualifica- 
 tione, and to be crowned with prosperity and afflu- 
 ence all our days, if we live without God and a wel! 
 grounded hope in the world ; and after death, be 
 wretched for ever? If any one should gain the whole 
 world and lose hi^ soul, would he be a gainer,or rather 
 would he not be an infinite loser? Health and 
 ^'ealth, pleasure and honour, refinement and gran- 
 deur, are mere vanity and &nares to our souls, if for 
 
SERMON XV n> 229 
 
 the enjoyment of them, we be deceived respecting 
 our immortal interests. Whatever may be our at- 
 tainments or enjoyments, we are, according to the 
 trueimport of the text, poorand wretched, and blind, 
 and naked, if we obtain not the pearl of great price. 
 Whatever we possess, if our hearts be not renewed 
 by grace, and our sins pardoned through the blood of 
 Christ, of all men we shall be the most miserable. 
 But mankind may be poor, be deprived of many of 
 the comforts of life ; and yet come short of durable 
 riches, of a heavenly and eternal inheritance. Pov- 
 erty or afflictions are of no avail as a substitute for 
 genuine religion, nor can they give a title to heaven. 
 Whether we possess or enjoy little or much of the 
 good things of this hfe, unless Christ be formed in us 
 the hope of glory, our portion must be with the 
 nations that forget God. 
 
 2d. By contrast we may see, that goodly are the 
 prospects of those who are rich in faith, though poor, 
 destitute, and afflicted in this present state, in the 
 world to which they are going, sin, nor sorrow, nor 
 sighing ever enter; but joy and triumph will there 
 for ever reign. What a consolation to the afflicted 
 and distressed, who can entertain the cheering hope 
 that death will for ever end their sorrows, and be the 
 gate of their entrance into that happy place, where 
 are joys unspeakable and full of glory ! Do they 
 now vveep on the account of sin and the calamities 
 of life ? Shortly they will rejoice, and join in the 
 everlasting praises and anthems of the blessed. What 
 a privilege, what an unspeakable blessing ! that those 
 who have a scanty portion here, a mere subsistence 
 mingled with a few comforts, may have the Lord for 
 their reconciled God, and heav^en for their eternal 
 home. Yes, and they who abound in every thing 
 that is dear under the.sun, if they set their affections 
 on things above, will at last walk the golden str^g^^, 
 of the New-Jerusalem, if they use this world Qg j^q^ 
 abusing it, the world above will be their everlagt^jjo- 
 
230 SERMON XVU. 
 
 portion. But suppose it is literally true concerning 
 any one, that the bed is shorter than that a man can 
 stretch himself on it, and the covering narrower, than 
 that he can wrap himself in it. How happy for that 
 man if the moral or figurative import of the words, 
 be not applicable to him. 
 
 3d. We may conclude, that the gospel is suited to 
 every disposition or circumstance in life ; and calcu- 
 lated to render all who embrace it happy. Are any 
 of peculiarly tender feelings and delicate sensibility, 
 and are they timid and distrustful of themselves? The 
 influence of the gospel would serve to establish their 
 minds with Christian fortitude ; and render their fa.ith 
 firm, and their hopes in the Lord strong. But, are at\y 
 pained with insensibility of affection, and with an un- 
 feeling and sceptical mind ? The grace aiid mercy of 
 God are peculiarly calculated to till their souls with 
 contrition- and to awaken them to all that is endear- 
 ing; or interesting. Through the light of the gospel, 
 the morahst may have all the moral virtues carried 
 to their highest perfection, whilst he is made wise 
 unto salvation. The profane and profiignte will 
 become moral and godly, and bless the Father of all 
 mercies for all their comforts, if they will only 
 hearken to the voice of wisdom. The intemperate 
 will become sober minded, and lead godiy lives, if 
 they resist not the light and power of the gospel. The 
 wandering maybe led into the right way; and the 
 blind receive their sight, from the anointing with that 
 eye salve, which the gospel offers freely. Then let 
 us not be deceived in concerns of the utmost impor- 
 tance, by fearing to come to the light, lest our deeds 
 be reproved. Infinitely better to have our sins set in 
 order continually before our eyes, whilst in time; that 
 we, through the rich grace and mercy of God, may 
 be delivered from them for eternity. JJmen. 
 
SERMON XVIII. 
 
 NEGLECT OF PRESENT DUTY THE RUIN OF MAN. 
 
 1 Kings XX. 40. 
 As thy servant was busy here and tfiere, he was gone. 
 
 V ARIOUS and deeply interesting are the instruc- 
 tions of the sacred oracles. The revelation which 
 God has given, is both glorious and worthy its author; 
 and suited to the state and condition of mankind. 
 On the one hand, the divine character is exhibited 
 in all its glory and beauty ; on the other, that of man 
 in all its pollution and deformity. The great design 
 of divine revelation is the glory of God, and the sal- 
 vation of man. But, in order to this, we may see 
 the propriety of those facts being recorded of the 
 conduct of both good and bad men; of the faithful 
 and unfaithful, and all their varied circumstances, to 
 be a terrour to evil doers, and for the praise of them 
 that do well. Hence, a passage of scripture seem- 
 ingly indifferent in itself, by its connexion becomes 
 momentously interesting. 
 
 The words of the text are the account of a man's 
 negligence, which cost his life. The connexion, is 
 solemn and instructive. And a certain man of the 
 sons of the prophets, said unto his neighbour in the 
 word of the Lord, Smite me. I pray thee. And the 
 man refused to smite him. Then said he unto him, 
 Because thou hast not obeyed the voice of the Lord, 
 Behold, as soon as thou art departed from me, a Ion 
 sh ill slay thee. And as soon as he was departed 
 fro n him, a lion found him and slew him. Then he 
 found another mm, and said, Smite me, i pray thee 
 And the man smote him, so that in smiting he wounded 
 
232 SERMON xviii. 
 
 him. So the prophet departed, and waited for th^ 
 king by the way, and disguised himself with ashes 
 upon his face. And as the king passed by, he cried 
 unto the king ; and he said, Thy servant went out into 
 the midst of the battle, and behold, a man turned 
 aside and brought a man unto me and said, Keep 
 this man : if by any means he be missing, then shall 
 thy life be for his life, or else thou shalt pay a talent 
 of silver. And as thy servant was busy here and 
 there, he was gone. And the king of Israel said 
 unto him. So shall thy judgement be, thyself hast de- 
 cided it. And he hasted and took the ashes away 
 from his face;* and the king of Israel discerned him, 
 that he was of the prophets. And he said unto him, 
 Thus saith the Lord, Because thou hast let go out of 
 thy hand amanswhoml appointed to utter destruction, 
 therefore thy life shall go for his life, and thy people 
 for his people. 
 
 By this account we are taught, that to be busy 
 about remote concerns, to the neglect of immediate 
 duty, proves the destruction of man. The subject 
 may be illustrated with great variety for our present 
 and future well-being. 
 
 1st. As it respects the various evils of civil life, 
 the true reason to be assigned, is, that mankind are 
 so much busied in concerns remote from their present 
 duty. Society is burdened by manifold evils, be- 
 cause so many are busy here and there ; and for the 
 greater part of their time, and the chief part of 
 their conduct, no satisfactory account can be given. 
 Mankind are generally busied about something ; and 
 if it be not for good, it must be for ill. Those pur- 
 suits which cannot be for the benefit of individuals 
 and community, must be for their injury. And to 
 turn aside but one step from what is consistent with 
 known duty, is to enter a course which may end in 
 lasting disgrace and infamy. When the mind is not 
 employed with subjects which relate to immediate 
 duty, a person is peculiarly exposed to temptatioir- 
 
SERMO.N' XVIII. • 233 
 
 To be busy here and there, by spending much of 
 our tiine in loitering or frivolous pursuits, is to be in 
 danger of some destructive vice; of intemperance, 
 profanity, theft, or lasciviousness: and to an unfeel- 
 ing mind and abandoned life. Would all be occu- 
 pied in some of the varied duties of life, how quickly 
 would bitter animosities, and painful and lasting 
 contentions have an end. Why are our prisons filled 
 with malefactors.'^ Because many are busy here and 
 there, contemplating schemes to which duty does 
 not call, and inventing projects which are not their 
 true interest. Forgery and robbery so often take 
 place on the account of some who would be busy, 
 but not in some honest calling. Why are locks ne- 
 cessary? For fear that some would be busy here 
 and there, from motives foreign from present duty. 
 The same reasoning will account for the conduct of 
 duelists. Would the person on the gallows assign 
 the true reason and first cause how he came to as- 
 cend the scaffold to be a spectacle for the world, he 
 w ould tell us he first embarked in some trivial pur- 
 suits, aside from the path of duty; and, persisting 
 in this course by a climax of vices, he is suspended 
 between the heavens and earth. Murder, at first, 
 was far from his intentions; his soul even shuddered 
 at the thought of a profligate life, and of abandoned 
 and desperate attempts. How varied the vices and 
 evils of this present world ! But to be busy about 
 remote concerns to the neglect of immediate duty, 
 proves the destruction of man in his present state, 
 as it respects the various evils of social and civil 
 life. 
 
 2d. Negligence and trivial pursuits, instead of 
 industry and economy, cause many to live in the 
 want of the conveniences of life. Earthly good 
 things must not be accounted our chief portion, as 
 they are only the temporal blessings of heaven. Still 
 no person of reflection can be insensible how desi" 
 ifable and necessary they are in this life, both for 
 
 30 
 
234 . SERMON XVIII. 
 
 usefulness and comfort. Although they are only 
 temporal gilts, yet they are essential for our sub- 
 sistence and for the support of society. Hence, 
 then, we are not only to desire them ; but to labour, 
 and by all prudent means, endeavour to procure 
 them. In time of health property is desirable, that 
 we may have a competence; bear our part in the 
 support of religious institutions, and contribute to 
 the support of the poor and needy, and to the ne- 
 cessities oi the sick and distressed. And how cul- 
 ]>able must that person be, who by idleness or pro- 
 digality, has refjdered himself unable to discharge 
 such offices of humanity. Sin lieth at the door of 
 him Avho will he busy here and there, in pursuits re- 
 mote and inconsistent with his worldly interest. If 
 the time and means for accumulating earthly goods 
 be mispent, how can we c omply with the kind ex- 
 hortation, Make to yourselves friends of the mam- 
 mon of unrighteousness.'* Without the means of re- 
 lieving the necessities of the afflicted, how can we 
 succour them.'* To endure a distressing and lin- 
 geiing sickness, or to bear the infirmities peculiar to 
 old age, and at ihe same time to be destitute of the 
 comforts and aids requisite to such a state, through 
 former indolence or extravagance, must fill the mind 
 wiHi keen reflection and painful reproaches. Youth 
 is the season peculiarly favourable to a preparation 
 and beginning, to accumulate the varied blessings 
 of life. But parents, who are the instruments of 
 bringing their children into the world, are bound to 
 make suitable provision for their several wants. 
 Hence says the apostle Paul, The children ought 
 not to lay up for the parents, but the parents for the 
 children. Instead of this, however, we behold some 
 profusely squander wealth, and waste their for- 
 tunes; and others, who are too indifTerent to exert 
 themselves for their children's welfare. They are 
 busy here and there; but their daily employments 
 are wholly incompatible with the peace and pros- 
 
SERMON XVIII. 235 
 
 perity of their families. How should a parent's 
 heart be pained at the thought of having his children 
 dependant on others for support, when his own mis- 
 conduct is tlie chief cause of such dopendance. 
 Then may industry and economy witness our con- 
 duct; that negligence, indolence, and trivial pursuits 
 may not cause us to live in the want of the comforts 
 and conveniences of life, and prove the ruin of our 
 interests as it respects the temporal blessings of 
 heaven. 
 
 3d. Mental improvement forbids, that we be busy 
 about remote concerns, to the neglect of immediate 
 duty. It depends upon our own exertions, whether 
 our minds be employed in treasuring up trivial and 
 vain ideas, or those which are interesting and useful. 
 Some are busy here and there in the pursuit of 
 knowledge, which cannot benefit themselves nor 
 others, instead of that which is worthy to be remem- 
 bered and communicated. But how important that 
 the several faculties of the mind, be exerted on 
 subjects suited to thedignity of its rational nature, that 
 sensual and sinful thoughts be not intruding. Youth 
 is the season peculiarly lavourable to mental improve- 
 ment; for then, with the growth of the animal frame, 
 the mind is capable of the greatest expansion. If 
 this precious season be unimproved, the intellectual 
 nature must sustain a loss which no future exertions 
 can possibly retrieve. Then may diligence, and 
 a seasonable attention to study and reflection, refine 
 the mind and enlarge the understanding. Let virtu- 
 ous principles and habits be instilled into the minds of 
 children, lest they indulge in those that are vicious. 
 The mind that is uncultivated, like a field, is liable 
 to be overgrown with thoriis and briers ; which, when 
 deeply rooted and wide spread, can scarcely be erad- 
 icated. May ouradorniiig be that of the inner man, 
 th^t the mental powers be invigorated and bright- 
 ened, and not stupified and darkened. 
 
 4th. Mankind should not be busy about remote 
 
:3^ 
 
 bERMO^ XV'iil. 
 
 concerns, to the neglect of present dutt, lest thef 
 insensibly fall into a state of skepticism and infidel- 
 ity. Errour is calculated to bewilder the mind, and 
 fijradually to efface the impressions of truth. For 
 this reason, young persons should avoid the reading 
 of books of infidelity as they would the poison of 
 asps; and they should turn away from skeptical con- 
 versation as from an adder, that would bite them. 
 The allurements of falsehood under the appearance 
 of truth, whether from satan or his agents, will, in the 
 end, bite like a serpent and sting like an adder. But 
 we are apt to be deceived and embrace delusions, 
 when in quest of that knowledge which edifieth not.^ 
 but puffeth up. Would we conscientiously and pray- 
 erfully seek for truth as for hidden treasures, we 
 should be alarmed at the appearance of falsehood 
 and delusion, and contend for the faith once delivered 
 to the saints. To be busy here and there, by reading 
 books, or hearing conversation, which is unprofitt;blc 
 and iiiconsistent with immediate duty, is one step 
 towards fatal delusion. Tlie conversation of that 
 company which would treat with levity the gospel of 
 Christ, breathes a poison deadly to the soul. Then 
 may we beware and take heed to our ways, that we 
 be not busy about remote concerns, to the neglect 
 of immediate duty, lest infidelity and skepticism 
 prove our ruin. 
 
 5th. Mankind should not be busy about remote 
 concerns, to the neglect of immediate duty; but in 
 early life should make religion their main business, 
 or they will experience a great loss through the whole 
 of their existence. Youth is emphatically the golden 
 period of life; and the season peculiarly favourable 
 for obtaining an interest in the rich blessings of the 
 gospel. Then the mind is most susceptible of seri- 
 ous and lasting impressions; and they who seek re- 
 ligion early, are encouraged by promises peculiar to 
 themselves. Habits of resisting the truth and neg- 
 lecting the va-rious means of grace arc not then formed 
 
SERMON XV III. 237 
 
 as in riper years. Those peculiar discouragements 
 and difficulties, which are common to a more ad- 
 vanced life, do not set themselves in array to dissuade 
 from the work. But, alas ! how venturesome, if not 
 fatal, to pass this period of existence, and not attend 
 to the one thing needful ! The greater part of those 
 who pass the morning of their lives in impenitence, 
 £;ive no evidence, when their sun sets, that they are 
 reconciled to God through the death of his Son. 
 Sad reflection ! to be on the decline of life, before 
 the work of eternity is begun! And of the few who 
 are constrained in middle age to walk in newness of 
 life, how are their hearts pained when they reflect, 
 that in their youth they were busy here and there; 
 but were not then immediately and solicitously en- 
 gaged to secure the salvation of their souls. They 
 grieve and lament, that the bloom of life was spent in 
 the ways of folly and sen ice of Satan ; and not in 
 the ways of wisdom, and service of God. And their 
 evidence that they are the subjects of renewing 
 and saving grace, is not generally so firm and bright 
 as that of those, who by a pious and godly life, 
 remember their Creator in the days of their youth. 
 Moreover, a life of early piety and devotedness in the 
 cause of Christ, will reap a more glorious recom- 
 pense of reward in eternity, than will the mere 
 remains of life spent in his service. This must be 
 true, if the reward be according to the works. A Hfe 
 of engagedness for the advancement of the Redeem- 
 er's kingdom, particularly that of youth and health, is 
 more for the honour and glory of God, than it is to 
 serve him only in the decline of life. Then let not 
 youth spend their golden moments in remote con- 
 cerns in the ways of vanity ; but in the fear of the 
 Lord, which is the, beginning of wisdom. Thus may 
 they reap peculiar blessings both in time and in eter- 
 nity. But if they refuse, they forsake their own 
 mercies ; they turn away from their dearest interest. 
 If they neglect immediate duty, for the sake of any 
 
23B SERMON XV Hi. 
 
 foreign pursuit, they are treasuring up sorrow, and 
 throwing: barriers in the wav of their own salvation. 
 Let them not be busy about remote concerns, to the 
 neglect of their immortal interest ; but in early life 
 make religion their main business, or they will ex- 
 perience a great loss through the whole of their ex- 
 istence. 
 
 6th. If believers are busy about remote concerns to 
 the neglect of present duty, they mar their own peace, 
 and pierce themselves with many sorrows. As an en- 
 couragement for them to abound in every Christian 
 duty, thejoysofreligionarein proportion totheirfaith- 
 fulness. They who daily keep the great end of their 
 calling and profession in view, by their walking with 
 God, anticipate some of the joys of heaven upon 
 earth. But as a chastisement for unfaithfulness, they 
 that wander feel the rod. They who are busy here 
 and there, in some pursuit remote from duty, do not 
 experience the smile, but the Irown of heaven. Like 
 rebellious Israel of old, some who profess the gospel 
 of Christ, seem bent ongoing astray and backsliding. 
 But such not only bhght their fair prospects, but 
 render their path a dreary wilderness, instead of 
 that of the just, that shineth more and more unto the 
 perfect day. Instead of their candle shining with 
 the blaze as of noon day, it scarcely appears as the 
 dim light of a taper. When believers are watchful 
 and faithful, their souls enjoy a feast of fat things. 
 But when they depart from the law of life, they 
 wander over barren mountains or sandy deserts, 
 where are no cooling shades nor living springs. How 
 chilled the atfections, how formal the conversation 
 and sad the experience of believers, who leave their 
 first love, and neglect tlieir immediate duty. 
 
 7th. If believers are busied about remote concerns 
 to the neglect of present duty, they are in danger of 
 falling into grievous sicis. The renewal of the heart 
 by grace, is no security against sin; without resisting 
 temptation, and watching unto prayer. Although 
 
SERMON XVllI. 239 
 
 s^aints are kept by the power of God, through faith, 
 unto salvation ; yet they must watch and pray, and 
 attend to their immediate duty, lest they step into 
 some forbidden path, and greatly dishonour his name. 
 Noah, the preacher of righteousness, busied about 
 remote concerns, falls into shameful intoxication. 
 Moses, the meekest of men, the moment he neglects 
 present duty, speaks unadvisedly and wickedly with 
 his lips Aaron, the priest, straying step by step, is 
 persuaded to make a golden calf. The prophet 
 Jonah, turning aside from duty, attempts to flee from 
 the presence of his Maker ; and after a merciful de- 
 liverance, he replies with presumption. David, the 
 man alter God's own heart, forgetting his honour and 
 duty, commits adultery and then is guilty of murder. 
 Peter, the ready follower of Christ, by turning aside 
 a little, unexpectedly, with an oath denies his Lord 
 and master. What stains in these characters ! What 
 dishonour to the cause of religion! And would be- 
 lievers at the present day, not wound their own souls 
 and the cause which they have espoused, by some 
 heinous transgression, let them be careful not to 
 neglect their immediate duty. 
 
 8th. To be busy about remote concerns, to the 
 neglect of present duty, proves the final destruction 
 of many of the human race. Mankind have immor- 
 tal souls committed to their care, which they are for- 
 bidden to neglect upon the pain of death. They, 
 who are busy here and there, till they loose their 
 souls, will experience an irreparable loss. As the 
 man was unable to pay the talent of silver as a 
 ransom for his life, so they will ever be unable to pay 
 the uttermost farthing, or to redeem their souls from 
 the curse of the law. Although heaven is at an in- 
 finite remove in consequence of sin ; yet, through 
 the atonement of Christ, and the means of grace, it 
 is possible to be obtained. Notwithstanding, it may 
 be lost; and some, instead of eternal life, reap eternal 
 death. Not only open vice, but the neglect of im- 
 
240 ISERMON XV 111. 
 
 mediate duty, the neglect of the great salvation, 
 proves the final ruin of many. Let us again call to 
 mind the words of the text. And as thy servant was 
 busy here and there, he was gone. It does not 
 appear, that he was busy in sinful or unlawful 
 pursuits. But he neglected safely to guard and keep 
 the one delivered into his custody ; and for the safe 
 keeping and delivery of whom, he was responsible, 
 even at the expense of his own life. Whilst he was 
 engaged in other pursuits of less solemn importance ; 
 the prisoner made his escape. Just so many lose 
 their souls by seeking mere trifles, instead of striving 
 to enter in at the strait gate. Instead of engaging 
 with seriousness in immediate duty, which is of infi- 
 nite moment ; they would be busy here and there in 
 remote concerns, till they think it a convenient 
 season. The gospel is committed to them; and 
 they are charged to keep it unto the day of Jesus 
 Christ. But when the Holy Spirit urges to immedi- 
 ate duty, whether of repentance, prayer, or perse-- 
 verance, how do some resort to remote concerns? 
 perhaps to a social circle, a pleasing anecdote, or 
 some novel. Instead of making the word of God 
 their guide, they follow the fancies of a lively imagi- 
 nation. In times of general awakenings, whilst some 
 engage with all dihgence, through divine grace, to 
 work out their own salvation with fear and trem- 
 bling ; others, with unremitting perseverance, work 
 out their own destruction. They suffer some pur- 
 suit, remote from the great end of their being, to 
 cno-age their attention, till death comes upon them 
 unawares, and they are destroyed suddenly, and that 
 without remedy. Thus their souls are gone ; gone 
 to the region of darkness and the perdition of the 
 uno-odly. Would they in time have laid their dearest 
 interest to heart, they would not, with consternation 
 in eternity, lament their criminal neglect. How so- 
 lemn the fact! how alarming the truth! that the being 
 busy about remote concerns, to the neglect of present 
 
SERxAIOiV XVIIL 241 
 
 duty, proves the final destruction of many of tbe 
 human race. 
 
 IMPRO\tMENT. 
 
 1st This subject naturally suggests the inquiry te 
 each one of us ; Where am I, what am I doing, and 
 whither am I going ? Am I at my proper place or 
 station in the pursuit of secular concerns, and attend- 
 ance on religious duties? Am I engaged in those 
 pursuits which become a rational, accountable, and 
 immortal being ? Am I travelling in tlie straight and 
 narrow way of immediate duty which leadeth to life, 
 or in the broad road of remote concerns, which leads 
 to death. 
 
 2d. We may see hov/ important it is to shun the 
 very appearance of evil. To resist the first risings 
 of temptation, is easy; but to parley with the tempter, 
 till by his wiles he place his fascinating baits, and ex- 
 hibit sin in all its deceitful and alluring charms, is 
 dangerous and yieldmg to his power. Thus the soul 
 is led his willing captive. As birds exposed to the 
 fascinations of a serpent, if they first take the alarm, 
 they make their escape. But, if they listen to his 
 deadly wiles and fatal enchantments, instead of flying 
 aw^ay, they first make excentrick flights, next come 
 near and hover around him, then lose the power of 
 flight; and with a few feeble flutters, fall a victim to 
 their devouring enemy. So is it delusive and deadly 
 to the soul to give heed to the suggestions of satan» 
 and not resist his deadly cunning and delusive 
 schemes, when first perceived. At first, resistance 
 is not difficult; but if we hearken to the great deceiver 
 as to some kind angel, we fall a prey to his delusions 
 and power. 
 
 3d. We may behold the astonishing goodness and 
 compassion of God, in giving a divine revelation to 
 man. The sacred volume not only makes known 
 that the door of heaven is opened for lost man ; but 
 with the most friendly cautions and warnings, it 
 
 31 
 
242 SERMON XVIII. 
 
 reveals the hidden dangers wliich beset the heavenly 
 road. In tender mercy, counsels of wisdom and sal- 
 utary admonitions are given, that the wandering may 
 return, and their souls find rest. No suitable instruc- 
 tion is withheld ; and all that is encouraging and en- 
 dearing, invites us to walk in the way of salvation. 
 4th. This subject presents every possible encou- 
 ragement to attend to the concerns of immediate duty. 
 This is the proper way to secure the comforts of this 
 life, and to promote our present peace and highest 
 enjoyment upon earth Present duty is immediately 
 and inseparably connected with the dearest interest 
 of our fellow-men, and by reciprocation to double our 
 own joys. And as to those joys which are on high, 
 the faithful discharge of our duty towards God and 
 man, will reap endless and increasing felicity. The 
 evils of life, and those of futurity forbid us to be 
 busy about remote concerns. But cheering pros- 
 pects for time, and unspeakable blessings for eter- 
 nity, are the reward of well doing ; and call, invite, 
 and allure, ihat our employments and enjoyments, be 
 in attending to the concerns.pf immediate duty and. 
 preparing for immortal glory. Amen, 
 
SERMON XIX. 
 
 THE PATH OF HUMAN HAPPmESS. 
 
 Psalm iv. 6. 
 There be many that say, Who will show tis any good ? 
 
 1. HE desire of happiness is connatural to the minds 
 of intelligent beings. All men wish to be happy, 
 notwithstanding so many pursue courses which are 
 inconsistent with the attainment of this desirable 
 end. Whether mankind be holy or sinful ; whether 
 they walk in the straight and narrow way that 
 leadeth to life, or in the broad road that leads to 
 death, they are inquiring after happiness. This is an 
 object truly worthy of their pursuit, and there is but 
 one higher or more noble motive which can inspire 
 the human breast. Moral fitness, or the seeking to 
 know and do the will of God so as to promote the 
 greatest good of his moral kingdom, is tlie most glo- 
 rious principle, by which man can be excited to 
 action. Such a sentiment and excitement are the 
 dignity of human nature ; and a royal diadem to 
 crown the head of man. But all are not thus nobly 
 influenced. The Psalmist says. There be many that 
 say. Who will show us any good ? Perhaps the true 
 import of this expression is. Many inquire after hap- 
 piness, without knowing what it is, or seeking where 
 it may be found. They may desire any enjoyments 
 of a worldly and sensual nature, and be willing to 
 pursue any means or courses in order to self gratifica- 
 tion. Such would delight in any object or pursuit, 
 that would afford sinful pleasures. The inq uiry may 
 be. What earthly or created good, when rightly pur- 
 sued, will promote human happiness. Some, when 
 
244 StRMON 3C1X. 
 
 they make the inquiry, Who will show us any good? 
 would convey this idea, That none but God can 
 satisfy and fill the desires of an immortal mind. 
 
 In the prosecution of this subject,my object will be to 
 point out the path of human happiness. In the world 
 above,all are completely happy; butin the present state, 
 happiness is variously distributed, and in general ac- 
 cording to the propriety and uprightness of conduct. 
 Hence the present and future prospects of human 
 beings depend much upon themselves, or upon a wise 
 and faithful improvement of means and talents. But 
 suffer me first to present the reader with some obser- 
 Tations from Sterne, on the same subject. 
 
 The great pursuit of man is happiness, which is 
 the first and strongest desire of his nature. In every 
 stage of his life he searches for it. as for hid treasure. 
 He courts it under a thousand different shapes ; and 
 though perpetually disappointed, still persists, runs, 
 and inquires for it afresh ; asks every passenger, 
 who comes in his way, Who will show him any good,-^ 
 who will assist him in the attainment of it, or direct 
 him to the discovery of this great end of all his 
 wishes ? 
 
 He is told by one, to search for it amongst the 
 more gay and youthful pleasures of life: in scenes of 
 mirth and sprightliness, where happiness ever 
 presides, and is ever to be known by the joy and 
 laughter which he will see, at once, painted in her 
 looks. 
 
 A second, with a graver aspect, points to the 
 eostfy dwellings which pride and extravagance have 
 erected; tells the inquirer that the object of which 
 he is in search, resides there; that happiness lives 
 only in company with the great, in the midst of 
 }nuch pomp and outward state; that he will (\asily 
 find her out by the fineness, richness, and costliness 
 of her dress; and by the great luxury, the expense 
 of equipage and furnitur'c, with which she is always 
 'snrroimded. 
 
SERMOX XIX. 24^ 
 
 The miser blesses God ; wonders how any one 
 would mislead and wilfully put him upon so wrong 
 a path ; is convinced that happiness and extrava- 
 gance never dwelt under the same roof; that if 
 he would not be disappointed in his search, he must 
 look into the plain and thritty dwelling of the pru- 
 dent man, who knows and understands the worth of 
 money, and cautiously lays it up against an evil day. 
 He is persuaded that it is not the prostitution of 
 wealth upon the passions, or the parting with it at 
 all, that constitutes happiness; but that it is the 
 keeping of it together, and the having and holding of 
 it fast to hisn and his heirs for ever, which are the 
 chief attributes that form this great idol ot human 
 worship, to which so much incense is ofiered up every 
 day. 
 
 The epicure, though he easily rectifies so gross a 
 mistake, yet at the same time, he plunges him, if 
 possible, into a greater; for, hearing the object of 
 his pursuit to be happiness, and knowing of no other 
 enjoyment than what is seated immediately in the 
 senses ; he sends the inquirer there, tells him it is in 
 vain to search for it elsewhere, than where nature 
 herself has placed it, even in the indulgence and 
 gratification of the appetites, which are given us 
 for that end. And in a word, if he will not take his 
 opinioa in the matter, he may trust the word of a 
 much wiser man; who has assured us, that there is 
 nothing better in this world than that a man should 
 eat and drink and rejoice in his works, and make 
 his soul enjoy good in his labour for that is his 
 portion. 
 
 But, to rescue him from this sensual experiment, 
 ambition takes him by the hand, leads him forth 
 into the world, shows him all the kingdoms of the 
 earth, and the glory of them; points out the many 
 ways of advancing his fortune, and raising himself 
 to honour; lays before his eyes all'the charms and 
 bewitching temptations of power; and then asks, if 
 
24 G SERMON XIX, 
 
 there can be any happiness in this life like that of 
 being caressed, courted, flattered, and followed? 
 
 To close all, the philosopher meets him bustling 
 in the full career of this pursuit; stops him, tells 
 him if he is in search of happiness, he is far gone 
 out of his way. The fullest assurance is given that 
 this goddess has long been banished from noise and 
 tufnults, where no rest could be found for her; has 
 fled into solitude, far from all co.nmerce of the 
 world. In a word, if he would find her, he must 
 leave this busy and intriguing theatre, and go back 
 to that peaceful scene of retirement and books from 
 which he at first set out Alas! how often does man 
 run the round of this circle.^^ Try all experiments, 
 and generally sit down weary and dissatisfied with 
 them all at last; in utter despair of ever accomplish- 
 ing what he wants, nor knowing to v\hat to trust 
 after so many disappointments, or where to lay the 
 fault; whether in the iitcapacity of his own nature, 
 or the insufficiency of the enjoyments themselves. 
 
 In this uncertain and perplexed state, without 
 knowledge which way to turn, or where to betake 
 ourselves for refuge; so often abused and deceived 
 by the many who pretend thus to do good, Lord, 
 says the Psalmist, lift up the light of thy counte- 
 nance upon us. That is, send us some rays of thy 
 grace and heavenly wisdom, in this benighted search 
 after happiness, to direct our goings in the sure 
 path. O! let us not wander for ever without a guide 
 in this dark region, in endless pursuit of our mista- 
 ken good; but enlighten our eyes that we sleep not 
 in death. Open to them the comforts of thine holy 
 word and religion; lift up the light of thy counte- 
 nance upon us, and make us know the joy and satis- 
 faction of living in the true faith and fear of Thee, 
 which alone can carry us to this haven of rest where 
 true joys are to be found; and which will at length 
 not only answer all our expectations, but satisfy the 
 most unbounded of our wishes for ever and ever. 
 
SERMON XIX. 247 
 
 Having selected these interesting remarks, let us 
 now attend directly to the inquiry and examination 
 of the present subject; which will lead us in the 
 right way in our pursuit alter happiness, as we are 
 instructed from the oracles of divi(:e truth. 
 
 1st. The. restraining and governirig of unruly pas- 
 sions, is a necessary step for those that would be 
 happy. The active principles of human nature, if 
 they be in subordination and properly exercised, 
 become springs to exertion and sources of enjoy- 
 ment; but, if they be unrestrained and rage with 
 violent impulse, they will render a man wretched. 
 To have the government of one's self, is to lead a 
 peaceable and quiet life, and enjoy a serene day; 
 but the man who does not restrain himself from 
 sinful passions, is like the troubled sea, whose wa- 
 ters cast up mire and dirt. Says Solomon in his 
 Proverbs, he that hath no rule over his own spirit, 
 is like a city that is broken down and without walls. 
 Such an one is liable to be overcome by every enemy; 
 for he is exposed to constant assaults and has his 
 mind continually ruffled. How does every maliciouB 
 man disturb his own peace, and become a wretched 
 prey to every designii^g intruder. Whilst others are 
 fanned by a pleasant gale, and cheered by the gentle 
 zephyrs, he is tossed by the surges of a boisterous 
 ocean. A person who gives loose reins, to a spirit 
 of jealousy, is disturbed at every thing he sees or 
 hears; and the sweets of life are embittered to his 
 taste, and converted into the most baneful poison. 
 The envious man, how is he prepared to be wretched; 
 though the means of happiness abound within his 
 reach. He pines in secret, blights his own fair 
 prospects, and becomes his own tormenter. The 
 passionateman, every idle word throws into a phrensy, 
 and agitates his passions like the tumult of an as- 
 saulted city. Regardless of reputation, character, 
 or friendship, he scatters around him fire-brands, 
 arrows, and death. Unrestrained passions, and violent 
 
248 SERMON XIX. 
 
 inclinations, acquire strength, and soon hurry their 
 wretched victim, with an almost irresistible force, to 
 the quicksands and whirlpools of death. On the 
 other hand, what greatness of soul for a man to have 
 the rule over his own spirit ! The victory over one's 
 self is a conquest immensely more important and 
 glorious than that of conquering armies and subdu- 
 ing kingdoms. Some persons are doubtless more 
 exposed to temptation from the passions, than others; 
 but to such, especially, does the exhortation apply 
 with force. To keep the heart with all diligence, and 
 set a double guard over the tongue, that they may be 
 the issues of life. Let human beings so command 
 themselves and regulate the active principles of their 
 nature, to the end for whi.ch they were implanted ; 
 which is, to promote individual and general hap- 
 piness. 
 
 2d. They who would promote human happiness, 
 must not yield to the excessive indulgence of appe- 
 tite. A man may be a glutton as well as a drunkard. 
 Probably as many indulge in excessive eating in their 
 daily food, as do in the excessive drinking of spiritu- 
 ous liquors ; and perhaps the consequences are as 
 extensively sad and ruinous. By frequent excesses 
 in eating, no doubt thousands and thousands have 
 been thrown into a violent fever and brought to an 
 untimely grave. From the same cause, perhaps, a 
 still greater number have fallen into other diseases 
 which have preyed upon their vitals ; and by a grad- 
 ual, yet fatal pace, have greatly shortened their days. 
 Every gluttonous person gradually enervates his 
 body ; greatly beclouds and enfeebles all the powers 
 of his mind ; brings on himself a heavj* stupor and 
 strange stupidity. Gluttony blunts all the tender 
 and interesting feelings of a human being, and bars 
 all the noble avenues of a refined sensibihty. In 
 addition to the varied and lasting diseases both of 
 body and mind, which it entails upon its miserable 
 subjects, it draws them into the sad habits of inac-. 
 
SERMON XIX. 24y 
 
 tivity and idleness, which are the parents, the nurse- 
 ries, and fore-runners of the most pernicious vices 
 and the most degrading crimes. If a person eat to 
 excess but seldom, or even but once, he destroys his 
 own comfort, sins against God, and wounds both 
 soul and body. How does excessive eating render a 
 person unfit for rational reflection ! what an enemy 
 to cheerfulness and mental improvement! and what 
 a flood-gate to every kind of vain imaginations I 
 How important, then, for those who would regard 
 their own comfort and promote their health, to be 
 constantly temperate in the , participation of their 
 daily food. In opposition to the indulgence of grati- 
 fying an irregular and vitiated appetite, the word of 
 God teaches, That the righteous eateth to the satis- 
 fying of his soul. He becomes not a slave to appe- 
 tite, nor does he satiate and increase sensual cravings; 
 but he exercises reason and judgement concerning 
 the portion or quantity of food, which at any time, 
 may be suitable. Says Solomon in his Proverbs, 
 Put a knife to thy throat, if thou be a man given to 
 appetite. This striking caution will serve to evince, 
 that the effects of excessive eating must be most per- 
 nicious indeed. But temperance in this respect, is 
 the mother, the nurse, and friend of a constant train 
 of virtuous and rich blessings. How very important 
 then, for the promotion of human happiness, that we 
 be temperate in eating, and not yield to the exces- 
 sive indulgence of appetite. 
 
 3d. The refraining from vicious courses, is neces- 
 sary to the promotion of human happiness. All those 
 faults and offences, which are opposite to a course of 
 virtue, may be denominated vice. There are some, who 
 shun openly gross and notorious vices ; but they 
 practise others, though directly opposed to their own 
 peace. To be guilty of lying, or of telling an un- 
 truth, in what some would deem trifling concerns, is a 
 Bin against God and man; and cannot but plant thorns 
 in a rational ahd conscious breast. 'J!o cheat or dver^- 
 
 32 
 
2d0 sermon XIX. 
 
 reach' a fellow mortal, may afford a momentai'^ 
 pleasure, in view of the dishonest gain ; but how 
 often will conscience sting, and render an unhappy 
 one more wretched. To backbite, or speak evil of 
 another, may gratify some sinful disposition ; but the 
 mere sight or reflection of the person reviled, will 
 afterwards cause the reviler to be pained with shame 
 and conscious guilt. Profanity, scenes of riot, dissi- 
 pation, and debauchery, are sins which must now and 
 then pierce the breasts of the guilty, as if a dagger 
 w^ere entering their heart. Let us beware then of 
 every vice. But whatsoever things are true, what- 
 soever things are honest, whatsoever things are just, 
 whatsoever things are pure, whatsoever things are 
 lovely, whatsoever things are of good report; if tliere 
 be any virtue, and if there be any praise, think on 
 these things. 
 
 4th. The forming of early and regular habits, is 
 very important for the promotion of human happi- 
 ness, iiy the term habit, is to be understood the 
 power or ability of doing any thing easily and natu- 
 rally, in consequence of the frequent repetition of 
 the same action. Man is said to be made up of a 
 bundle of habits, and these have a powerful sway 
 either tor enjoyment or distress. The habit of indus- 
 try in some honest calling, or of study in some useful 
 profession, is important for young persons. To be 
 trained up to cleanliness of person, decency of dress, 
 and engaging manners, is certainly worthy of atten- 
 tion. The habit of rising early in the morning, is of 
 vast benefit; as it is so well calculated to promote our 
 daily comfort and prosperity, our health and wealth. 
 Our natural and civil pursuits, all moral virtues and 
 religious duties, may, by frequent and regular repeti- 
 tion, and proper attention, become habitual. Habits 
 of temperance and vigilance, of methodising and rea- 
 soning, are very advantageous. The pains and 
 labour bestowed in forming early and noble habits, 
 are thousands of times repaid in this present state 
 
SERMON XIX. 2^1 
 
 by the pleasure and profit which they prod uce. How 
 most desirable and essential to human happiness arc 
 good habits ! 
 
 5th. To seek the preservation or promotion ol' 
 health, is an important step in the path of human 
 happiness. Such is the union ot" soul and body, and 
 their mutual inlluence upon each other, that they have 
 constantly mutual sympathies and mutual enjoyments 
 or distresses. Hence it is that the activity and 
 vigour of the body git'e energy and hilarity to the 
 mind. Bodily health is most closely connected with 
 serenity and joy in the soul. The degree of enjoy- 
 ment of all things around us, is greatly in proportion 
 to the measure of the health of any person, and the 
 How of spirits which are a concomitant. How insipid 
 are our lawful pleasures, when the body is enfeebled 
 and in a languishing state. The satisfrction and 
 delight from food and raiment, from the arts and sci- 
 ences, from friends and relatives, are greatly dimin- 
 ished and dried up, to those who are afflicted with 
 bodily infirmities. The mind is debilitated and 
 prospects blighted, when the corporeal system is dis- 
 eased and enervated. How careful then should each 
 one be, not to do any thing unnecessarily, or indulge in 
 any pursuit or gratification, that would tend to injure 
 their bodily health, and how readily pursue those 
 methods which are calculated for its preservation 
 and promotion. 
 
 6th. An easy and social conversation is veryfavour* 
 able to human happiness. The gift of speech is an 
 inestimable blessing, for the mutual instruction and 
 consolation of the great human family. Parents of a 
 sociable turn, and who are apt to teach, may not only 
 do much for the welfare of their children, but also for 
 their own enjoyment. The instructer of children 
 and youth who delights to communicate useful in- 
 struction, not only interests his pupils, but must 
 himself take much satisfaction from his ow n labours. 
 The minister of the gospel who has the talent of rea- 
 
ii52 SERMON XIX. 
 
 ^ilj introdu<iing religious conversation, and of coni' 
 forting the afflicted, must have his own heart glad- 
 dened from the benevolent counsels of his own words. 
 Youth, who cultivate an easy, encouraging, and in- 
 structive conversation, are not only acceptable and 
 respected by their friends and companions, but they 
 ate active in the path of their own happiness. As 
 he that watereth shall himself also be watered ; so 
 words fitly spoken, are evidence of a generous breast 
 and joyful heart. As a good man out of the good 
 treasure of his heart bringeth forth good things, so is 
 it favourable to human happiness for human and 
 Social beings to cultivate an easy, social, and instruc- 
 tive conversation. 
 
 , 7th. To cultivate a spirit of contentment is veiy 
 important for human happiness. The phrase, a con- 
 tented mind, may be clearly understood, if we con- 
 sider it as the contrast of a fretful and restless dis- 
 position. It depends more on the state of the mind, 
 than on external things, whether a man be contented 
 or discontented with his present lot; or whether he 
 attend to the avocations of life with quietness and 
 content, or with uneasiness and discontent Persons, 
 who indulge a peevish and fretful disposition, not 
 only render thoSe unhappy around them; but they 
 are constantly rendering themselves miserable. A 
 person's circumstances may be ever so favourable, 
 ^nd his prospects ever so promising; still, if discon- 
 tent rankle his breast, he is a poor man, for he is an 
 unhappy man. What can wealth, friends, or educa- 
 tion avail any one, who has a spirit so uneasy and 
 unhappy as not to be able to enjoy them ? The 
 spirit of contentment may be cherished not only in a 
 high tut al:>o in a low estate. St. Paul observes, I 
 have learned, in whatsoever state 1 am, therewith to 
 "be content. Contentment is for the health of the 
 body, favours cheerfulness of mind, and promotes 
 happiness in every breast, wherever it is found, 
 f^th. To bear afflictions, losses, and bereavements. 
 
SERMON XIX. 253 
 
 with patience and submission, is necessary for them 
 that would promote human happiness. The present 
 probationary state, is a world of trial, of disappoint- 
 ment, of sickness, pain, and separation ; and to bear 
 up with manly fortitude under these calamities, is the 
 part of wisdom. When suffering any affliction, to 
 be unsubmissive, and to give up to impatience, is 
 only to add grief to grief, and greatly to enhance our 
 difficulties. When the Lord chastens, to murmur 
 and repine, and to spurn at the rod, is not only 
 a sin, but an aggravation of our own distress. When 
 Job was most grievously afflicted with all the ca- 
 lamities of life, how would he have increased his 
 own burdens, had he been unhumbled, and not 
 submissive to the divine Providence. Some af- 
 flictions are very grievous, and may cause human 
 beings to weep bitterly, and fill their souls with 
 anguish; but let them beware, lest their hearts fret 
 against God, and their trials be turned into a judge- 
 ment and curse. When patience and submission to 
 the divine will are exercised in view of the calami- 
 ties that fall upon us, they are sanctified, and work 
 out the peaceable fruits of righteousness. Then to 
 bear afflictions, losses, and bereavements, with 
 patience and submission, is necessary for them that 
 would promote human happiness. 
 
 9th. Engagedness in the pursuit of some desirable 
 object, tends greatly to the promotion of human hap- 
 piness. As human beings are made for activity and 
 improvement, so when they are suitably engaged in 
 some useful pursuit, they are cheered and delighted 
 as an encouragement to exertion, and a reward for 
 their labour. Attention to any pursuit or calling, 
 that is innocent and serviceable, is calculated to 
 afford enjoyment; but the more noble the pursuit, or 
 the more extensive the utility of the object of our 
 engagedness, the greater is the prospect in favour of 
 human happiness. The lawful acquisition of pro- 
 perty, the education of children, or attention to some 
 
254 SERMON XIX. 
 
 mechanical pursuit, are not only objects for exertion, 
 but the means of enjoyment. Still the framing of 
 wise and wholesome laws, or the projecting some 
 great work for very extensive utility, affords a more 
 ample field for the generous and noble powers of the 
 mill I, to be enlarged and delighted. It is by activity 
 and diligence., that any of our talents can be improved, 
 and the happiness of mankind advanced. As many 
 as are the evils which can be enumerated, arising 
 from sloth, so many are the opposite and rich 
 blessings, arising from engagedness in the pursuit of 
 some lawful, desirable, and noble object. 
 
 10th. In pointing out the path of human happiness, 
 the last particular is naturally this : Religion is man's 
 highest good. Happiness, consummate and durable, 
 can be found only ii the immediate enjoyment of the 
 fountain and source of all excellence. The various 
 particulars which have been noticed, are well calcu- 
 lated to promote true happiness, and wisdom loudly 
 admonishes that we do not lightly esteem them, tut 
 still the human soul is capable of soaring after higher 
 objects, and of aspiring after more perfect joys. The 
 prophet Micah, exclaims. He hath showed thee, O 
 man, what is good ; and what doth the Lord require 
 of thee, but to do justly, and to love mercy, and to 
 w^alk humbly with tiiy God. Here justice between 
 man and man, is pointed out; mercy is brought to 
 view, to point men as sinners to Christ, who is the 
 way, the truth, and the life ; and a humble walk with 
 God is to be an evidence of their supreme love to 
 him. Says Solomon, after giving abundant and good 
 instruction. Let us hear the conclusion of the whole 
 matter: fear God and keep his commandments, for 
 this is the whole duty of man. By these words we 
 are taught, that they, who would be truly happy, 
 should not make a selfish in([uiry after happiness; 
 but their great inquiry should be, to know and do the 
 will of their Father who is in heaven, as this was 
 the great end of their being, and would raise their 
 
SP.TITVION XIX. 255 
 
 souls to immortal glory. Philosophy will teach men 
 the importance of governiiig unruly passions ; but 
 the spirit of Christ, reigning in the soul, leads to the 
 forgiveness of injuries, and teaches men to be tem- 
 perate in all things. The religion of Jesus, enables to 
 lead godly lives, and leads to a habit of praying. It has 
 a balm and cordial for the health of the soul, by 
 causing it to hold converse with God as its chief joy. 
 The Apostle Paul observes, That godliness with con- 
 tentment is great gain. And in the view of his own 
 trials and sufferings with those of his brethren, 
 Christian submission by divine grace, enabled him to 
 say with joyful and triumphant liope. Our light afflic- 
 tion, which is but for a moment, worketh for us a 
 far more exceeding and eternal weight of glory. 
 While we look not at the things which are seen, but 
 at the things which are not seen : for the things which 
 are seen, are temporal ; but the things which are not 
 seen, are eternal. The one who is rightly en- 
 gaged in the things of religion, has prospects of hap- 
 piness far more glorious than can possibly be con- 
 ceived by the heart of man from any other pursuits 
 or sources. Reason and self interest, may teach the 
 utility of cultivating all the moral virtues; but the 
 gospel infuses those heaven-born graces, which will 
 for ever expand inglor}, and produce the rapturous 
 joys of immortality. It is religion, which can give 
 tranquilhty in infirmity, can buoy up the soul in the 
 storms of life, and at last safely land it in the heaven 
 of eternal day. This is the one thing needful, which 
 includes all that can be desired by an immortal and 
 ever expanding mind. And it is only this, which can 
 give sufficient peace and consolation in all the trying 
 scenes of life, and cause the soul to triumph over 
 death and hell, and join the innumerable company 
 above. Then may this subject give us enlarged 
 views of ourselves, and excite us duly to reflect on 
 the momentous relations which we sustain. Shall 
 not every one awake, and reflect that he is destirted 
 
256 SERMON XIX. 
 
 to eternity ; and that if he become a holy being, he 
 is to be associated with angels and seraphs, and ad- 
 mitted into the presence of his God and Saviour to 
 go no more out for ever and ever? Let each one 
 contemplate on the depths of his own immortal mind, 
 and extend his thoughts down the line of endless 
 duration, and inquire what he must be when the sun 
 and stars shall have been blotted out for millions of 
 millions of years ; and his capacities of enjoyment 
 or suffering, shall have expanded beyond the present 
 dimensions of the highest seraph. With such re- 
 flections as these, may we by divine grace be enabled 
 to pursue the true path of human happiness, ^imen. 
 
SERMON XX. 
 
 LITTLE THINGS MAKE UP THE CHARACTER OP A MAIS. 
 
 Luke xri. 10. 
 
 He that is faithfal in that which is least, is faithful also in 
 much : and he that is unjust in the least, is unjust also 
 in much. 
 
 A. HE hoiy scriptures are a peculiar fund of instruc- 
 tion in concerns both of the smallest and of the 
 greatest moment. They teach the truth in reality, 
 and according to the mind of God ; not in appear- 
 ance, and according to the views of men. And they 
 decide the characters of mankind not merely from 
 their external conduct, but from the motives of their 
 hearts ; not from a few splendid or glaring acts, but 
 from the general deportment of life. Hence those 
 exploits which are frequently the astonishment of 
 the world, are of little esteem in the view of God ; 
 and on the other hand, a life of piety, of self denial, 
 and devotedness in the ways of godliness, is of much 
 value in his sight, although it obtain not the applauses 
 of men. No doubt there are some, who by their 
 fellow-men are honoured as good and great; but 
 whom, at the same time, the Lord holdeth in abomi- 
 nation. And doubtless some who are thought not 
 worthy to live, and who are accounted as the off^ 
 scouring of the earth, will at last shine as stars in the 
 kingdom of God for ever and ever. The words of 
 the text are the inference and declaration of the 
 Saviour concerning the steward, who. for his oWrt 
 worldly interest, had induced his lord's debtors to 
 act dishonestly. And although he is commended as 
 
 33 
 
258 
 
 SERMON XX. 
 
 it respects worldly wisdom or selfish interest; yet, toF 
 his dishonest measures, he is condemned as an un- 
 faithful steward. There was a certain rich man which 
 had a steward; and the same was accused unto him, 
 that he had wasted his goods. And he called him 
 and said unto him. How is it that I hear this of thee? 
 give an account of thy stewardship; for thou mayest 
 be no longer steward. Then the steward said unto 
 himself; What shall I do? for my lord taketh away 
 from me the stewardship: I cannot dig; to beg I am 
 ashamed. 1 am resolved what to do; that when I 
 am put out of the stewardship, they may receive me 
 into their houses. So he called every one of" his 
 lord's debtors unto him, and said unto the first, How 
 much owest thou unto my lord? and he said, An 
 hundred measures of oil: and he said unto him, 
 Take thy bill, and sit down quickly, and write fifty. 
 Then said he unto another. And how much owest 
 thou? And he said, An hundred measures of wheat. 
 And he said unto him. Take thy bill, .and write four- 
 score. And the lord commended the unjust steward, 
 because he had done wisely : for the children of this 
 world are in their generation wiser than the children 
 of light. And I say unto you. Make to yourselves 
 friends of the mammon of unrighteousness; that, 
 when ye fail, they may receive you into everlasting 
 habitations. He that is faithful in that which is least, 
 is faithful also in much : and he that is unjust in the 
 least, is unjust also in much. 
 
 These words teach us, that little things make 
 up the character of a man, and are a proper criterion, 
 by which mankind are denominated either good or 
 bad, faithful or unfaithful. 
 
 This truth might be extensively illustrated from 
 natural objects, or the works of nature. The im- 
 mensity of the divine works is composed of parts; 
 or in other words, innumerable worlds constitute the 
 universe. This material world is composed of 
 elements; and even particles of matter comprise the 
 
SERMON XX. 2/ii) 
 
 whole. The face of nature, when exhihiting its most 
 beautiful scenery, is unbounded and infinitely diver- 
 sified; yet spires of grass, plants, and leaves of trees 
 are the component parts. VVe sometimes behold the 
 heavens overspread with clouds ; but their substance 
 is mists, or vapours of the air. Kivers, rills, and 
 even springs may be considered as the fountains of 
 the mighty deep ; for the whole ocean is formed by 
 drops of water. Storms of snow and hail, and the 
 falling showers give demonstration to our senses, 
 that all things in nature are made up of little things. 
 The subject might be pursued in this manner, to great 
 extent; but calculated to please, rather than to benefit 
 mankind, as their own experience would not be 
 brought immediately to the test. This discourse 
 should be of such a nature as to make the hearers 
 feel themselves deeply iisterested, and should serve 
 as a glass into which they may look, and discern their 
 true characters whether good or bad. And for this 
 purpose let us bear in mind, that a few acts, elthough 
 they be laudable, conspicuous, and brilliant, are not 
 sufficient to establish an upnght and excellent cha- 
 racter; nf^ither are a few misdeeds although known 
 to the world, surficient to destroy an established 
 Christian character. For example, a Viie piosti- 
 tuied to vicious courses, cannot be denominated -a 
 virfuous one, merely from a few acts of bumai ity, 
 gene! osity, or patriotism. On the other hand, some 
 oi the worthies, recorded in scripture, wlso ff 11 into 
 tevnptation and grievous sins, did net destroy their 
 re! iii^io us character, although they brought a stain on 
 their good profession, buppose a person of sober 
 habits tali into the sin of intoxication but once or 
 twice duri'ig his life ; this will not fix on him the 
 ch iracter of a drunkard. Neither will he, on the 
 other hand, who is adJicted to lying, if he occasion- 
 ally speak the truih, be denoaii lated a person of 
 verac-iy. Greatly to extol any person, bee iuse a 
 few things are eminently in his favour, and to pro- 
 
26© SERIVIOx\ XX, 
 
 iiounce such an one upright on the account of these, 
 when other circumstances are not correspondent, dis- 
 covers weakness of mind, and a want of a knowledge 
 of the world, and of the word of God. Neither 
 should we he hasty to condemn any one as possessing 
 a bad character, because some faults appear ; but 
 should learn his varied deportment, especially his 
 daily walk, would we tbrm an opinion concerning his 
 true worth. 
 
 1st. Little things make up the character of a man, as it 
 fespects the common conduct and affairs of life. Some 
 persons with great activity, occasionally exert them- 
 selves and effect much in the course of a day ; but 
 this does not entitle them to the character of indus- 
 try, although they be applauded, for performing un- 
 paralleled labours, or effecting wondrous exploits. 
 But, if a person be daily and perseveringly engaged 
 in some useful occupation ; although he be able to 
 accomplish but little, he is justly called an industri- 
 ous man. Sometimes acts of enterprise make a man 
 wealthy ; and at once, secure a fortune. But gene- 
 rally to accumulate property little by little, is the 
 manner by which we are to obtain the character of 
 faithful stewards in the good things of this life, and 
 to have economy and frugality witness our daily 
 conduct. Again : little things will render a man a 
 prodigal and spendthrift. Prodigality, v\hich like a 
 flood, desolates the best of farms, and buries in sad 
 yuins large estates, is frequently made up of little 
 things, perhaps not larger than half gills. Negligence 
 and wastefulness in mattei*s of small moment, will 
 soon arise to a great and sad amount. Yery few, at 
 ©ne hazardous blow, lavish an estate; but thousands 
 l^quander away their substance insensibly and thei^ 
 little excesses, like a moth, consume all they possess. 
 ft is a common proverb, Take care of the pence, 
 and the pounds will take care of themselves. So 
 ih.e wasting of cents, is the consumption of thousands 
 of dollars. Thus the present prospects of a man. 
 
SERMON XX. 26 J 
 
 whether goodly or sad, depend generally on little 
 things, which serve to form his character. 
 
 2d. Little things make xap the character of mankind as- 
 honest or dishonest. For illustration let a few exam- 
 ples be taken. Suppose a merchant set an unrea- 
 sonable price on some articles, with which the buyer 
 is not acquainted. He is a cheat; for his store is 
 opened with an implicit promise of dealing fairly and 
 honourably. He might as well, by slight of hand, 
 take money from a person's pocket without his 
 knowledge. Let him so adjust his weights, that he 
 will fraudulently save but half a penny weight on 
 each pound he weighs, he is a dishonest man. He 
 needs not be chargeable with open injustice, or 
 cheating by the gross, in order to establish his true 
 character; for he makes this up by little things. 
 But this same person would defraud others of large 
 sums, could he over-reach them and not be detected. 
 And if he be not dishonest in concerns of large 
 amount, the true reason is, not that he is not a disho- 
 nest character, but because he believes such a course 
 of dishonest dealing, would not in the end, so well 
 answer his unlawful gain. This is the true import 
 of the expression, He that is unjust in the least, is 
 unjust also in much. Take by contrast, one who is 
 conscientiously honest in all the smaller concerns 
 and pursuits of life, and the same principle will lead 
 him to uprightness when matters of much importance 
 are presented before him. For it is equally true, 
 he that is faithful in that which is least, is faithful 
 also in much. Let a silversmith knowingly defraud 
 those of whom he buys or to whom he sells, of only 
 one cent on a dollar, or an ounce of old silver, he 
 stamps his own character with dishonesty. But let 
 him fear dishonest gain in trivial concerns ; and he 
 will not dare attempt it in those which are weighty. 
 Suppose that a farmer, in every half bushel of grain 
 or other things, that he buys or sells, wrongs another 
 of only one gill. This may be called a tiifling dis- 
 
262 SERMON XX. 
 
 honesty; but as little as it is, the words of the text 
 announce it to be the true standard of his character. 
 Not only are false weights, false measures, and a false 
 balance, an abomination to the Lord ; but also 
 trifling and designed errours, when we have those 
 which are true. Suppose a miisister of the gospel 
 preach the truth clearly and forcibly, with wisdom 
 and faithfulness ; but that he lead not a liiie of piety, 
 nor seeks to follow the directions which he gives to 
 others. He is not only inconsistent, but doubly dis- 
 honest. A striking discourse, or a splendid appear- 
 ance on the Sabbath, will not avail as a substitute tor 
 the smaller or more private duties of the week. Let 
 these few examples serve as glasses tor persons of 
 every trade, pursuit, and profession, into which they 
 may look, and discern their true character. The 
 application is easy : and that we examine and judge 
 ourselves by little things, is of vast importance. We 
 need not be deceived, nor seek for great things, in 
 order to tell what manner of spirit we possess; for 
 little things are the criterion, which decide the 
 character of a man. 
 
 3d. Little thirgs iray make up the character of a 
 defamer or slanderer, '^l he tongue is a little mem- 
 ber and it needs not utter great words, nor very 
 bitter sayings., ir; order io do much ii.jury. Persons 
 may be u-ee from open r uliisg slander, and by dis- 
 conrs>»s of susinises and curious inquiries, most ^ikc- 
 tually defame their iiei;<>/tipours. There are some who 
 profess a tenderness ior the character of others, and 
 who, by their insinuations, aim to c^st a reproacji 
 upon their good name. They w onid not beseei; raili?ig 
 against themon publick occasions, but iu the presence 
 of a few, they are ever ready to express their doubts 
 and fears cotjcerniiig them. 1 hey give cnution I'ot 
 to have their remr^rks spread, under preteice that 
 they would not wish to injure them : but in reality, 
 that they may sheath a dagger in their hearts, in 
 many instances, the secret whispers and slanders of 
 
SERMOM XX. 263 
 
 an envious tongue, are more pernicious than open 
 and rank defamation. They are Hke a poisonous 
 and deadly serpent, which is more to be dreaded, 
 when concealed under the grass, than in an open 
 field. Persons oi" uprightness and integrity, stand 
 secure from open and virulent attacks : but what can 
 secure from secret aspersions, uttered with the spirit 
 of satan, and clothed with the appearance of an 
 ano^el ? Who does not know that hints, surmises, 
 and doubtful inquiries, though little things, are most 
 fatal weapons ? Let whisperers and backbiters, tale- 
 bearers and busy bodies, yea and all of us, remember 
 that dagrant expressions are not necessary and essen- 
 tial to slander; but that little things, may most effec- 
 tually make up the character of a defamer. 
 
 4th. A moral and amiable character is made up of 
 little things; which consists simply in rendering to all, 
 their dues. It is but a little thing that some be ac- 
 knowledged assuperiours.and honoured accordingto 
 the dignity of their station, and the excellence of 
 their character. The same courteous and friendly 
 treatment, which we may reasonably expect from our 
 equals, is an easy rule to regulate our conduct 
 towards them; and we need not call it too small a 
 thing, or esteem it beneath us, to pay proper attention 
 to those whom we consider our iuferiours. The pa- 
 rental character is made up of a train of little things, 
 of varied and repeated acts, which are the natural 
 result of parental affection. It is certainly a great 
 work to train up a child in the way he, should go; and 
 it is equally true, that little things, in due season , are 
 sufficient to effect this. The duty of a chdd towards 
 his parents, does not consist in great, but in little 
 things. All the social duties may be comprised in 
 seasonable attention and suitable conversation, and 
 demand not brilliant talents nor extraordinary exer- 
 tions. The character of the charitable man, is not 
 formed from bestowing large sums ; but from bis rea- 
 
264 SERMON XX. 
 
 diness to relieve and assist, little by little, according 
 as situations and circumstances require. A little 
 seasonable aid and a few salutary directions, may be 
 of much avail to the poor, and to those vi^ho stand in 
 need of counsel. A friend in need, is a friend in deed ; 
 and a word fitly spoken, is like apples of gold in 
 pictures of silver. As it respects the various offices, 
 relations, and duties of this present life, we may do 
 much good, if we seasonably attend to what may be 
 called little things. 
 
 5th. The character of a patriot or hero of a nation, 
 is most thoroughly estabhshed by little things. When 
 we hear of the wondrous exploits and successes of 
 any man, what a jewel is set in his character, if his 
 private life and secret walk correspond to the dignity 
 of his elevated station ! Is Washington the glory of 
 our nation, as he is the father of our country ? How 
 is his character exalted and dignified from the 
 account of his servant, respecting his daily deport- 
 ment, especially that of stated secret prayer, when he 
 would withdraw to kneel before his Maker in his 
 closet, to implore his guidance and blessing. Gene- 
 ral La Fayette is extolled as an American hero. But 
 the generahtydo not consider that he embarked not 
 to regain his own liberty, but ours; and that in our 
 infant state, he sacrificed his property, though little 
 did he expect a rich reward at this day. On the 
 other hand, the character of Alexander the Great, 
 appears small when we turn to the effeminacy and 
 latter end of his life. The brilliant and successful 
 exploits of any man are most glorious, as it respects 
 his good name, when they are supported by the little 
 things pertaining to his life, which add excellence to 
 fame. How desirable that they who would render 
 their names immortal amongst men, be found faithful 
 in that which is least, that their memory be perpetu- 
 ated in realms above. A few memorable events in 
 any person's life, will not prove an equivalent or com- 
 
SCRSION XX.. 2i?.a 
 
 pensation for the defects of the many little things 
 which are the true standard and criterion, of which 
 the characters even of great men are made up. 
 
 6th. Little things must make up the character of 
 most men, as few have capacity or opportunity for 
 great and noble enterprises. Comparatively few of 
 the human race, are gifted with extraordinary natural 
 powers of mind ; and fewer still, have all the advan- 
 tages which are necessary to cultivate them to their 
 greatest extent. Of the few able and eminent men 
 which at any time live, how small is the number of 
 those, who in the whole course of their lives, have 
 opportunity of doing what the world would call 
 great things. A mere trifling number can be the 
 monuments of history, and the astonishment of ages; 
 for the principal part live and die in obscurity. They 
 have not the power of being distinguished in their 
 whole lives by any great and glorious work, or noble 
 enterprise, consequently their memory is lost in 
 oblivion at death. Ten thousand times ten thousand 
 human beings are never known beyond the neigh- 
 bourhood in which they are born. Many are brought 
 up in the most lamentable ignorance, and scarcely 
 ever hear of doings beyond their own town or vicin- 
 ity. Concerning such it is emphatically true, that 
 little things make up their character ; for their means 
 of knowledge, ideas, and o|iportunities of doing 
 good, are greatly limited. But w hether they improve 
 the talents they have, wiiether they are faithful oif 
 unfaithful according to their means and opportuni- 
 ties, is their important concern. Such persons do 
 form characters either orood or bad, and thev are 
 interested in this subject as well as others ; for it 
 teaches simple truth : He tliat is faithful in that which 
 is least, is faithful also in much : and he tliat is unjust 
 m the least, is unjust also in much. 
 
 7th. Little things make up the cJiaracter of a man as a 
 Christian, and will be the criterion by which, cti the last 
 gr^at day, sentence i^ill be pronounced for eternilij^ The 
 
 34 
 
264 SERiMON XX. 
 
 diness to relieve and assist, little by little, according 
 as situations and circumstances require. A little 
 seasonable aid and a few salutary directions, may be 
 of much avail to the poor, and to those who stand in 
 need of counsel. A friend in need, is a friend in deed ; 
 and a word fitly spoken, is like apples of gold in 
 pictures of silver. As it respects the various offices, 
 relations, and duties of this present life, we may do 
 much good, if we seasonably attend to what may be 
 called little things. 
 
 5th. The character of a patriot or hero of a nation, 
 is most thoroughly established by little things. When 
 we hear of the wondrous exploits and successes of 
 any man, what a jewel is set in his character, if his 
 private life and secret walk correspond to the dignity 
 of his elevated station ! Is Washington the glory of 
 our nation, as he is the father of our country ? How 
 is his character exalted and dignified from the 
 account of his servant, respecting his daily deport- 
 ment, especially that of stated secret prayer, when he 
 would withdraw to kneel before his Maker in his 
 closet, to implore his guidance and blessing. Gene- 
 ral La Fayette is extolled as an American hero. But 
 the generality do not consider that he embarked not 
 to regain his own liberty, but ours; and that in our 
 infant state, he sacrificed his property, though little 
 did he expect a rich reward at this day. On the 
 other hand, the character of Alexander the Great, 
 appears small when we turn to the effeminacy and 
 latter end of his life. The brilliant and successful 
 exploits of any man are most glorious, as it respects 
 his good name, when they are supported by the little 
 things pertaining to his life, which add excellence to 
 fame. How desirable that they who would render 
 their names immortal amongst men, be found faithful 
 in that which is least, that their memory be perpetu- 
 ated in realms above. A few memorable events in 
 any person's life, will not prove an equivalent or com- 
 
pensation for the defects of the many little things 
 which are the true standard and criterion, of which 
 the characters even of great men are made up. 
 
 6th. Little things must make up the character of 
 most men, as few have capacity or opportunity for 
 great and noble enterprises. Comparatively few of 
 the human race, are gifted with extraordinary natural 
 powers of mind ; and fewer still, have all the advan- 
 tages which are necessary to cultivate them to their 
 greatest extent. Of the few able and eminent men 
 which at any time live, how small is the number of 
 those, who in the whole course of their lives, have 
 opportunity of doing what the world would call 
 great things. A mere trifling number can be the 
 monuments of history, and the astonishment of ages ; 
 for the principal part live and die in obscurity. They 
 have not the power of being distinguished in their 
 whole lives by any great and glorious work, or noble 
 enterprise, consequently their memory is lost in 
 oblivion at death. Ten thousand times ten thousand 
 human beings are never known beyond the neigh- 
 bourhood in which they are born. Many are brought 
 up in the most lamentable ignorance, and scarcely 
 ever hear of doings beyond their own town or vicin- 
 ity. Concerning such it is emphatically true, that 
 little things make up their character; for their means 
 of knowledge, ideas, and opportunities of doing 
 good, are greatly limited. But whether they improve 
 the talents they have, whether they are faithful or 
 unfaithful according to their means and opportuni- 
 ties, is their important concern. Such persons do 
 form characters either j^ood or bad, and tliev are 
 interested in this subject as w ell as others ; for it 
 teaches simple truth : He that is faithful in that which 
 is least, is faithful also in much : and he tlmt is unjust 
 in the least, is unjust also in much. 
 
 7th. Little things make up the character of a man as a 
 Christian^ and will be the criterion by which, ctt, the last 
 gr^at day^ sentence i^ill be pronounced for eternity The 
 
 34 
 
266 SERMON XX. 
 
 words of the text will be the test as a trial orstandard, 
 by which we must be judged; but the sentence to 
 be pronounced will be a little varied, he that is unjust 
 lot him be unjust still: and he which is filthy, let him 
 be filthy still : and he that is righteous, let him be 
 righteous still : and he that is holy, let him be holy 
 still : Then a life of piety, though in a corner of ob- 
 scurity and shrouded in abject poverty, will shine 
 conspicuous, and out dazzle all the pomp and 
 grandeur of this world. Self denial, meekness, and 
 charity, will be most brilliant gems in the heavenly 
 crown. The sceptres and badges of kings and 
 princes, of popes and emperours, will fadeaway and 
 shrivel as a scroll, when compared with those little 
 things, which will serve to show that a man is found 
 faithful in that which is least. Let us then now re- 
 alize the true import of the saying of the Saviour to 
 his disciples: Whosoever shall give you a cup of 
 water to drink in my name, because ye belong to 
 Christ, verily, I say unto you. He shall not lose his 
 reward. And whosoever shall offend one of these 
 little ones that believe in me, it is better for him 
 that a mill-stone uere hanged about his neck, and 
 he were cast into the sea. Let not the account of 
 that little sum, two mites, which the poor widow cast 
 into the treasury, be forgotten nor despised by us. 
 Though a little thing, it is recorded for instruction, 
 and has a direct bearing on our character. Perhaps 
 some would hope for divine approbation, neither 
 from great nor little things; but irom neutral ground, 
 or not openly opposing religion. Let me draw an 
 arrow iiom the divine quiver, sharpened and made 
 ready by the blessed Redeemer. Lie that is not with 
 me, is against me ; and he that gathereth not with 
 me, scattereth abroad. 1 see another character of 
 quite 8f different form. It is one who glories in a 
 wonderful conversion, like that of the apostle Paul. 
 The heavens seemed opened, and the angels of God, 
 and the- Son of man, appeared in all their glory. 
 
iERMON XX. 2i)7 
 
 But, friend, have you none of those little things 
 which are credentials, essential to a Christian cha- 
 racter ? Oh no ! I think it not worthy to trouble 
 myself about such things. My past conversion is all 
 I ask, to make my calling and election sure ; and a 
 life of godliness would be an intolerable cross to me. 
 Alas deluded man! Satan has appeared to you 
 transformed into an angel of light; and if you do 
 not yet repent, and begin to walk in newness of life, 
 he will meet you at last in the clouds of the air, and 
 drag you down to the region of despair. The secret 
 motives of the heart, words, and retired places for 
 prayer, will be sources of joy to some and of con- 
 sternation to others. Let us recollect that Naaman, 
 the Syrian leper, was not required to do some great 
 thing in order to efTect his cure. Then let us take 
 the simple and only safe means which God has given, 
 to save from hell and raise to heaven. If we seek 
 to do great things and for these to be saved, we die ; 
 but if we neglect not those little things, which the 
 word of life points out as essential to our forming a 
 Christian character, we live. Yes, live in glorious 
 immortality, when these heavens and this earth shall 
 be no more. 
 
 REFLECTIONS. 
 
 let. In the hght of this subject we may sec, that our 
 great concern should not be to know what the world 
 may think of us ; but how we are esteemed in the 
 sight of God. It is desirable to have the good 
 opinion of others; and earthly friends in this pil- 
 grimage state, are important If an upright and cour- 
 teous conduct will secure the esteem of our fellow- 
 men, we should endeavour to obtain their good 
 opinion, that we may be the more useful. Still we 
 should not seek to be men-pleasers, but the servants 
 of God. And when our name is evil spoken of, 
 when our motives and character are questioned by 
 others, our solicitations should be to obtain the ap- 
 
270 SERMON XX. 
 
 forbidden field but what may be easily surmounted. 
 If he is but a little way within the unlawful territory, 
 even upon its margin, the God who finds him thepe, 
 will reckon and deal with him as a bold transgressor. 
 In the words of the text,theSaviotir has taken his stand 
 on the mere dividing line between what is lawful and 
 what is unlawful ; and he gives us to understand, 
 that the man who enters by a single footstep on the 
 lorbidden ground, immediately contaminates his 
 person with the full hue and character of guiltiness. 
 He does not make the difference between right and 
 wrong to consist in a gradual shading of the one into 
 the other; and thus obliterate the distinctions of 
 morality. He allows no imperceptible intermixture 
 between the nature and margin of virtue and vice ; 
 but gives a clear and decided delineation. It is not 
 a gentle transition for a man to step over from honesty 
 to dishonesty, and from truth to falsehood. There is 
 between them a wall, rising up unto heaven : and the 
 authority of God must suffer violence, ere one inch 
 of entrance can be made into the field of iniquity. 
 The Saviour never glosses over the beginning of 
 crimes. His object is effectually to fortify the limit, 
 to cast a rampart of exclusion around the whole 
 territory of guilt, and to rear it before the eye of 
 man in such characters of strength and sacredness, 
 as should make him feel that it is impregnable. 
 
 Again : We may see, that he who is unfaithful in 
 the least, has incurred the condemnation of him who 
 is unfaithful in much; because the littleness of the 
 gain, so far from lessening the guilt, is in fact rather a 
 circumstance of aggravation. It is certain that he who 
 has committed injustice for the sake of a less advan- 
 tage, has done it on the impulse of a less temptation. 
 He has parted with his honesty at an inferiour price, 
 by bartering it for a mere trifle. And does this lessen 
 his guilt ? Certainly it proves how small is the price 
 which he sets upon his eternity; and how cheaply he 
 can bargain away the favour of God, and an inherit- 
 
SERMON XX. 271 
 
 ance in glory. And the more paltry the trafick is in 
 respect of sinful gain, the more profane it may be in 
 respect of principle. It likens him the more to pro- 
 fane Esau, who sold his birth-right for a mess of pot- 
 tage. The piercing eye of Him who looketh down 
 from heaven, and pondereth the secrets of every 
 breast, perceives that the man who is abhorrent only 
 in the view of flagrant acts of injustice, has no jus- 
 tice whatever in his character. It is at the precise 
 limit between the right and the wrong, that the 
 flaming sword of God's law is placed. This is stri- 
 kingly evident in the instance of the first sin that 
 entered the world. What is it that swells the eat- 
 ing of the forbidden fruit with a grandeur so moment- 
 ous } How came an action, in itself so minute, to be 
 the germe of such mighty consequences } How are 
 we to conceive that our tirst parents, by one act of 
 disobedience, brought death upon themselves and 
 their posterity } By the eating of the forbidden fruit, 
 a clear requirement, or distinct prohibition was 
 broken. A transition was made from loyalty to re- 
 bellion ; and an entrance was effected into the king- 
 dom of Satan. If the act itself was a trifle, it served 
 to aggravate the guilt ; that, for such a trifle the au- 
 thority of God could be despised and set at defiance. 
 Moreover, the truth of God was pledged for the ex- 
 ecution of the threatening. And now, if for a single 
 transaction, all the felicity of paradise had to be 
 broken up, and the wretched offenders to be turned 
 abroad upon a world, now changed by the curse into 
 a wilderness; and all the woes with which earth is 
 filled, be the direful consequence, let us not hesitate 
 to believe, That he who is unfaithful in that which is 
 least, contracts great guilt; and for the sake of a 
 little gain, incurs an aggravated condemnation. 
 
 4th. We may also see, that he who is faithful in that 
 which is leasts is entitled to the highest praise. In respect 
 both of righteous principle and practice, such an 
 one is, and ought to be considered a^ being faithful m 
 
272 SERMON XX. 
 
 that which is much. Who is the man, my hearers, 
 to whom you would most readily confide the whole 
 of your property ? He who would disdain to put 
 forth an injurious hand on a single farthing. Of whom 
 "would you have the least dread of any unrighteous 
 encroachment? He is the one, all the delicacies of 
 whose principle are awakened when he comes within 
 sight of the dividing limit, which separates justice 
 from injustice. Who is the man whom we shall never 
 find among the greater degrees of iniquity ? He who 
 shrinks, with sacred abhorrence, from its smallest 
 degree. Nobleness of condition in life, is not essen- 
 tial as a state for nobleness of cliaracter : Nor does 
 a man require to be high in office, to gather around 
 his person the worth and lustre of a high-minded 
 integrity. Humble life may be as rich in moral 
 grace and moral grandeur, as the loftier places of 
 society and refinement. True dignity of principle 
 may be cherished in the breast of a man of the low- 
 est drudgery, as well as in the bosom of him who 
 stands entrusted with the fortunes of an empire. 
 Moreover, that man has the brightest christian char- 
 acter who conscientiously observes all the punctilios 
 of godliness. It is in a humble, and almost unno- 
 ticed walk, that he can most effectually prove to his 
 God and his own conscience, that he is a Christian. 
 Hence, the secret walk, the private acts of men, if 
 noble, far the noblest of their lives. And to be 
 faithful in those things that are little, gives the most 
 incontestible evidence, that a man is faithful in that 
 which is much; and consequently entitled to the 
 highest esteem and commendation from his fellow 
 men and the peculiar smiles and approbation of his 
 God. jlmcn. 
 
^\ 
 
 SERMON XXI, 
 
 ON JUSTIFICATION. 
 
 Romans iii. 21. 
 
 Being justified freely by his grace, through the redemption 
 that is in Christ Jesus. 
 
 JL HE doctrine of justification is one of the main 
 pillars, which supports the Christian rehgion. It is 
 of great importance that it be rightly understood ; 
 for it is essential to the system of divine truth, re., 
 vealed in the sacred scriptures. And that we may 
 have clear views of this fundamental article of Chris- 
 tianity, let us attend to the context. St. Paul, after 
 showing that by the deeds of the law, there shall no 
 flesh be justified in the sight of God, illustrates the 
 present subject in the following manner. But now 
 t^he righteousness of God without the law, is mani- 
 fested; being witnessed by t!ie law and the prophets ; 
 Even the righteousness of God, which is by faith of 
 •Tesus Christ unto all, and upon all, them that believe, 
 for there is no difference: Fur nil have sinned, and 
 come short of the glory of God : Being justified 
 freely by his grace, through the redemption that is in 
 Christ Jesus, whom God" hath set forth to be a pro- 
 pitiation through faith in his blood, to declare his 
 righteousness for the remission of sins that are past, 
 through the forbearance of God; To declare, I say, 
 at this time his righteousness; that he might be just, 
 and the justifierof him that believeth in Jesus. 
 
 We are now naturally called upon to attend to the 
 explication of the term, justification. 
 
 This word is adopted from the proceedings of jii!* 
 dicial courts ; and denotes the acquittal of a person, 
 
 35 
 
274 SERMON XXI. 
 
 tried by such a court, upon an accusation of a crime. 
 The person accused, being upon trial, found innocent 
 of the charge, is declared to be just in the view of 
 the law ; and by an easy and natural figure, fs said to 
 be justified : That is, he is made, or found to be just. 
 As the allegations, with which he may be charged, 
 cannot be substantiated against him, he is freed from 
 indictment, and pronouriced innocent. 
 
 Now, in this original, forensick sense of the term, 
 it is obvious from the declarations of the context, 
 that no human being can be justified by the law, 
 before the bar of God. As all mankind have dis- 
 obeyed this law, it is clear that he whose judgement 
 is invariably according to truth, must declare them 
 guilty. 
 
 Perfect beings are justified by their own obedi* 
 ence ; since they fulfil all the demands of the divine 
 law. To them, therefore, the religion of nature is 
 amply sufficient to secure their duty, their accep- 
 tance with God, and their final happiness. And as 
 such sustain the character of sinless perfection, 
 their justification is according to a dispensation of 
 perfect righteousness, that renders unto them rewards 
 for personal merit. 
 
 But sinful beings cannot thus be justified ; because 
 they have not rendered that obedience, which is the 
 only possible ground of justification by law. Con- 
 sequently, some other ground of justification is ab- 
 solutely necessary for them, if they be ever accepted 
 and rewarded. 
 
 Still the scriptures teach us. For what the law 
 could not do, in that it was weak through the ilesh. 
 God sending his own Son in the likeness of sinful 
 flesh, ai\d for sin condemned sin in the flesh ; That 
 the righteousness of the law might be fulfilled in us, 
 "who walk not after the flesh, but after the Spirit. It 
 is however certain, that justification, when extended 
 to returning sinners, must in some respects, be a thing 
 "wid^^ly different from justification under the law. A 
 
SERMON XXL 27a 
 
 subject of law is justified only when he is in the full 
 and strict sense, just : that is, when he has completely 
 obeyed its requisitions. In this case, his obedience 
 is the only ground of his justification, and is all that 
 is essential to it ; because he has done every thing 
 required of him, and no act of disobedience can be 
 truly laid to his charge. 
 
 From this case, that of the penitent under the 
 gospel differs entirely. He has been gudty of in- 
 numerable acts of disobedience, which are all truly 
 chargeable to him. Nor can it ever be truly said, 
 that he has not been guilty of them. Ifi, therefore, 
 he be ever justified, it must be in a sense widely 
 different from that which has been already explained. 
 The term is, then, not used in the gospel because 
 its original meaning, is in every sense, strictly 
 intended ; but because this term, figuratively used, 
 better expresses the thing intended, than any other. 
 The act of God denoted by this term, as used 
 ill the gospel, so much resembles a forensick and 
 legal justification, that the word is naturally, and 
 by an easy translation, adopted to express this act. 
 
 Hence, " to justify." as the term is used in the 
 gospel, is to absolve from an accusation, and to free 
 from the condemnation of past sin by pardon. Jus- 
 tification, as the term is used in the divine word, 
 stands opposed to condemnation; so that it must 
 essentially consist in the acquittal and forgiveness of 
 transgressions. Hear one of the Proverbs of Solo- 
 mon, appropriate to the point under consideration. 
 He that justifieth the wicked, and he that condem- 
 neth the just; even they both are abomination to the 
 Lord. Again: says the prophet Isaiah, Wo unto 
 them which justify the wicked for reward, and take 
 away the righteousness of the righteous, from him. 
 In both of these expressions it is obvious, from the 
 contrast of the epithets and characters, that to justify 
 the wicked, implies to pardon and acquit them, and 
 to treat them as righteous. And tlxis is the sense 
 
276 se!imo.\ Xxi. 
 
 in which the phraBe is used in the word of God, when 
 he is said to justify penitent, believing sinners. 
 Therefore, the justification of a sinner, comprises the 
 /orgivenesB of his sins, the deliverance from their 
 deserved punishment, and entitling him to all the 
 blessings contained in eternal life. 
 
 I would now remark, that these three particulars 
 are included in • the pardon of sin, if the term 
 pardon be used in its most extensive import. This 
 word is generally used to signify only a partial 
 removal of evil; and not a full, or complete pardon. 
 Let an example be taken for illustration. Suppose 
 a citizen of the United States should commit a crime, 
 fbr which the law condemned him to stand on the 
 gallows, during one hour, with a rope round his 
 neck. On the day appointed for the disgraceful 
 punishment, a pardon is received from the President; 
 but with this proviso, that the criminal shall never 
 stand as candidate for any publick ofKce, neither be 
 allowed to vote for any candidate to ofhce. Such a 
 pardon would be only a partial removal of evil ; for 
 the criminal would be deprived of some of the lib- 
 erties of a free citizen. A complete pardon would 
 not only remove the disgraceful punishment of the 
 rope and gallows, but it would also entitle him to all 
 the immunities of free citizens, b} restoring all those 
 privileges which he would otherwise have enjoyed, 
 had he not committed the crime. Thus, a complete 
 pardon of sin not only gives peace of conscience to 
 the penitent sinner, and delivers him from the threat- 
 ened penalty of the law ; but also places him in such 
 a standing, that he will receive a reward for all those 
 acts which imply true ohedieiiCe, as if he had never 
 ^sinned. It is in this light, that we discern the con- 
 sistency of those scriptural declarations, which 
 teach us that the Lord will reward believers for exery 
 ^ood work, and that he will rtiward every one accor- 
 ding to his works. Hence, this is the sersse in which 
 we are to understand the term, justificatioiu as used 
 
SERMON XXI. 277 
 
 in divine revelation ; or the sense, in which mankind 
 are under the gospel, said to be justified. 
 
 2d. Let us now inquire in what sense behevers 
 are said to be justified freely by the grace of God. 
 Being justified freely by his grace. 
 
 From the observations already made, it is evident 
 that their justification can in no sense nor degree be 
 merited by themselves. Then it must, of course, be 
 communicated freely. 
 
 The word grace, is used by the inspired writers, in 
 various senses. In its original import, it denotes a 
 free gift. As it is used in the text, the unmerited love 
 of God, is exhibited as the original source of all the 
 forfeited blessings conferred upon our guilty world. 
 So under the influence of this love, the Lord formed 
 the original and gracious design of saving mankind 
 from sin and death. The law of God is a perfectly 
 just law. But, by this, man was condemned and 
 finally cast ofl.' Justice, therefore, in no sense de- 
 manded the deliverance of mankind from condem- 
 nation. Consequently this deliverance was planned 
 by the mere gracious good will of the Most High. 
 The Lord could not but foresee, that the glorious 
 blessings proposed to mankind, would be proffered 
 only to rebels and apostates, who merited nothing 
 but wrath and indignation. Then, unbounded, gra- 
 cious love, only could operate in the Divine Mind in 
 favour of such beiijgs. 
 
 It was also, the same kind of divine love that induced 
 the Son of God to become incarnate, and suffer the 
 just for the unjust, that he might redeem lost man. 
 Love, glowijig with bowels of compassion stronger 
 than death, hidi'-ced him to leave his native heaven 
 and all the adoring hosts, to come into this world to 
 do and suffer-all that he did, that there might be jus- 
 tification for the guilty, by grace. Redemption, by 
 his death, proclaims grace unmeasurably great. 
 
 The mission and agency of the Divine Spirit, are 
 tlie result of this same gracious, incomparable love. 
 
:i!7K SERMOiN X\l. 
 
 In the human character there is nothing to merit the 
 interference of this glorious Person on the behalf of 
 mankind. The Holy Spirit comes to renew and 
 sanctify him ; because without his agency in sanctifi- 
 cation, he is undone. There is nothing amiable in 
 the moral character of man, to merit or invite his de- 
 scent and renewing influence. The miserable con- 
 dition of the human race must be the only induce- 
 ment to the Spirit of grace, to interfere in this impor- 
 tant work. 
 
 The several particulars, just mentioned, so plainly 
 necessary to the justification of man, are the result 
 of the unmerited love of God. And his justification 
 itself, also flows entirely from the same gracious love. 
 As grace, in all its operations, implies free unmerited 
 favour; so behevers may be said to be justified freely 
 by the grace of God. The forgiveness of their sins, 
 their acquittal from final condemnation, and their 
 admission to the enjoyments of heaven, are all granted 
 them freely and graciously, because God regards 
 them with unparalleled compassion ; and is theretbre 
 pleased to communicate to them these unspeakable 
 favours. 
 
 3d. Let us now inquire in what sense believers 
 are justified through Christ's redemption. Being 
 justified freely by his grace, through the redemption 
 that is in Christ Jesus. 
 
 This expression doubtless implies, that the atoning 
 sufferings and death of the Lord Jesus Christ, is the 
 sole gro'.nid of their justification. By these the Di- 
 vine Redeemer made an atonement for the sins of 
 mankind. In other words, he rendered to the law, 
 character, and government of God, such peculiar 
 honour as to make it consistent with their unchange- 
 able nature and glory, that sinners should, on proper 
 conditions, be forgiven. The pardon of the guilty 
 and rebellious, rendered an atonement absolutely 
 necessary ; for the s icred oracles declare, Thai 
 without the shedding of blood, is no remission. 
 
SERMON XXI. 279 
 
 And, that the blood of Christ is the righteousness by 
 which God the Father justifies the beUever in Jesus, 
 appears evident, from the shedding of the blood of 
 beasts in sacrifice, under the law of Moses. These 
 were all types of the great sacrifice that was to be 
 offered in due time. They had no efficacy in them- 
 selves to atone for sin; but pointed the believing Jews 
 to the blood of their Redeemer, for pardon. 
 
 The important errand for which Christ came into 
 this world, was to make an atonement. Hence, he 
 was set forth to be a propitiation, through faith in his 
 blood, to declare God's righteousness, that He might 
 be just, and the justifier of him that believeth in 
 Jesus. Moreover, believers are represented to be 
 healed by his stripes, to be reconciled to God by 
 his death, and to be justified by his blood. In whom 
 we have redemption through his blood, the forgive- 
 ness of sins, according to the riches of his grace. 
 Thus we are taught, that God justifies believers 
 solely on Christ's account. And Christ's once offer- 
 ing up himself a sacrifice for sin, is the only ground 
 ,of justification. But how is the atonement of Christ, 
 the ground of pardon ? It is the reason for which the 
 Lord can consistently justify the penitent : Or it is 
 that to which he has respect, when he delivers from 
 the curse of the law. If perfect obedience were 
 the ground of justification, man would be cut off; on 
 the ground, that all have sinned and come short of 
 the glory of God. The whole world are guilty 
 before him ; therefore, by the deeds of the law, there 
 shall no flesh be justified in his sight. Neither can 
 the obedience of the gospel be the ground of justi- 
 fication before God ; for the gospel requites all who 
 embrace it, to obey all its precepts; but the lives of 
 the most pious are very imperfect. And should any 
 one who embraces the gospel, live a life of perfect 
 obedience through the remainder of his days, his 
 obedience could not be accounted a ransom ; for he 
 would have done no more than his duty : and the law 
 
280 SERMON XXI. 
 
 would have demands for sins previously committed. 
 Moreover, should a man live a thousand years and 
 daily do many more righteous deeds than his duty 
 required, these could not be the ground of his justi- 
 fication in the sight of God ; for the law threatens 
 death, or everlasting punishment for every transgres- 
 sion. Hence, even such a life of superabounding 
 good works, could not atone for one sin. 
 
 A sinner has nothing in himself, nor is it possible 
 he ever should have any thing, that could render it 
 proper and reasonable that he should, out of respect 
 to that, be forgiven and received to favour. Nothing 
 that can be done by him to make atonement for his 
 sins, will do any thing towards removing the curse of 
 the divine law. No consequent obedience can atone 
 for transgression, so as to remove or even mitigate 
 the curse. The proclamation is gone forth from the 
 throne of the great Eternal, Cursed is every one 
 that continueth not in all things written in the book 
 of the law to do them. But Christ is the end of the 
 law for righteousness : That is, he was made a curse, 
 that he might dehver all who believe in him from the 
 curse of the law. And now God can be just, can 
 act consistently with his righteousness ; make a glo- 
 rious display of his law and government, and main- 
 tain all the divine rights, whilst he justifies the 
 believer. In this view, the divine word represents 
 all favour, the forgiveness of sin, and eternal life to be 
 bestowed upon men, not out of regard to their 
 righteousness and worthiness, but purely for the sake 
 of Christ; wholly from a regard to the atonement 
 which he made by his own blood. The whole that 
 is comprised in redemption, flows through Christ : 
 that is, on his account and for his sake. \ perfect 
 rio^hteousness does indeed recommend to the divine 
 favour. This the justified sinner has not in himself, 
 but in Christ ; whose righteousness is unto all, and 
 upon all them that believe. 
 
 Being justified freely by his grace through th^ 
 
 / 
 
SERMON XXI. 281 
 
 redemption that is in Christ Jesus, whom God hath 
 set forth to be a propitiation. 
 
 The term redemption^ as used in the word of God, 
 sometimes has reference to the atonement of Christ; 
 and, in other instances, it relates to the actual re- 
 deeming of sinners from sin and death. Perhaps 
 both senses are included by the word, as it is ex- 
 pressed in the text. The term propitiation^ however, 
 is peculiarly expressive of Christ's atoning sacrifice, 
 and its proper import is his atonement. 
 
 The word atonement^ in its original sense, denotes 
 some amends, or satisfaction, for the neglect of 
 some duty, or the commission of some fault. An 
 atonement for a crime committed against a govern- 
 ment of any kind, supposes the offender, if he re- 
 ceive the benefit of it, to be pardoned. In this case, 
 it must be such as to leave the government in as good 
 a state, as firm, as honourable, as easily and surely 
 efficacious in its future operations after the offender 
 is pardoned, as it would have been if he had been 
 punished with exact justice. In no other manner 
 can it become a satisfaction for the injury. If all 
 the services of the offender in this case, were due to 
 the government after his crime was committed, it 
 would be impossible for the atonement to be made, 
 unless by another person. Sin is a crime committed 
 against the government of God. All the services of 
 sinners are owed to him, even while they transgress. 
 No future services of any sinner, therefore, can be 
 any satisfaction for his past sins. If an atonement 
 be made in this case, then, it must be made by a sub- 
 stitute; and this substitute must be able to render 
 services of sufficient value to repair the injury done. 
 In the performance of these services, he must leave 
 the divine government as firm, as honourable, as effi- 
 cacious in its operations, after the atonement is made, 
 as it was before the crime was committed. 
 
 The government of God over his moral creatures, 
 is a moral government : that is, a government of 
 
 36 
 
282 SERMON XXI. 
 
 rules and motives ; or of laws, rewards, and punish- 
 ments. Such a government, even in the hands of 
 Omnipotence, may become weak and inefficacious in 
 the view of its subjects. A law, which, after it has 
 been violated, is not vindicated by punishing the 
 violater, loses, of course, a part of its authority. 
 A moral governour will cease to be regarded with 
 veneration, if, when he is insulted by his subjects, he 
 do not inllict on them the proper punishment. And 
 a moral government cannot be preserved, unless the 
 motives to obedience be continued, to the view of 
 its subjects, in full force. 
 
 An atonement for sin, therefore, that is, a complete 
 atonement, must be such as to leave these motives 
 wholly unimpaired. It must consist of such services, 
 as whatever else may be their nature, will, after the 
 transgressors are pardoned, leave the government 
 of God in no degree less venerable, less efficacious, 
 or less likely to be punctually obeyed, than before 
 their sins were committed. As these sins have been 
 very numerous and very great, it is further evident, 
 that the services rendered as a satisfaction for them, 
 must be of great value. And Christ, both by his 
 obedience and sufferings, has magnified the law and 
 made it honourable. With the sacrifice that he 
 made, or the redemption that he wrought, the Father 
 was well pleased. When his soul was made an oflfer- 
 ing for sin, the highest honour redounded to the 
 Supreme Ruler, to his law and government. 
 
 Let us now view the sinner as a bankrupt debtor, 
 who owed ten thousand talents, but had nothing to 
 pay. He has transgressed in innumerable instances 
 and is utterly unable to atone for one of his trans- 
 gressions. The law of God he has every way violated; 
 and there is no possibility of his making amends. 
 He has destroyed himself; and with all his resources, 
 help is not to be found from a finite arm. In vain may 
 he look to the law for justification, which can only 
 denounce eternal condemnation. 
 
SERMON XXI. 283 
 
 Now, if such an one be ever pardoned, it must be 
 solely on the account of the atonement of Christ. 
 His redemption must be the only ground of his for- 
 giveness and acceptance in the sight of God. And, 
 in this sense of the term, justification, repentance, 
 faith, and a holy life, have not the least possible claim. 
 Nor does even divine grace form any part of it, as a 
 procuring cause in this view; for the sole foundation 
 is Christ's atoning death. To justify, is a phrase of 
 almost the same import, as to pardon ; when we 
 consider the g-round, or that on the account of which 
 God justifies the ill-deserving. 
 
 4th. Let us now attend to the inquiry, in what 
 sense believers are justified by faith. Being justified 
 freely by his grace, through the redemption that is 
 in Christ Jesus, whom God hath set Ibrth to be a 
 propitiation, through faith in his blood. 
 
 The expression, throi<o;h failh in his blood, is most 
 expressive ; that faith is the bond of union by which 
 believers become united to Christ, so as to be repre- 
 sented as one with him, and to be accounted his 
 members. As the branches are united to the vine, 
 so believers, by a beautiful figure, are said to be uni- 
 ted to Christ by faith. It is by this vital union, that 
 his atoning blood is applied to them, through which 
 they receive the full pardon of their sins. In this 
 view we can see the propriety of the declaration, that 
 believers are justified by faith, as they could not be 
 justified without it ; for faith is exhibited as the great 
 term or condition of salvation. Believe on the Lord 
 Jesus Christ, and thou shalt be saved. Hence it is 
 obvious, that faith is the medium, the instrument, or 
 hand, as it were, with which believers accept the 
 offered good, and lay hold on eternal life. 
 
 To become interested in the atonement of Christ, 
 so as to be justified on its account, and for his sake, 
 mankind must be united to him by such a union as 
 will constitute them members of the body, of which 
 he is the head. This union and the consequent re- 
 
284 SERMON XXI. 
 
 lation which are formed between Christ ancl the justi- 
 fied, are represented in the sacred oracles by various 
 siroilitudes : By the union of the branches with the 
 vine, by which they are one, having the same sap and 
 life, running through the whole : By the head and 
 members, which make one body: By the union 
 of husband and wife, by which they become one 
 flesh, and the wife shares in the riches, worthiness, 
 and honours of the husband ; even though antece- 
 dent to this union, she had been poor and uriworthy 
 of him. This union of the justified with Christ, is 
 often expressed by their being in him, and abiding 
 in him. 
 
 Notwithstanding the atonement of Christ is com- 
 plete, as a ground of pardon for the sins of all men ; 
 or in other words, is a propitiation for the sins of the 
 whole world ; still, this does nof put any impenitent 
 sinner in such a state as to entitle him to the Ibrgive- 
 ness of his sius, and to eternal life. Every sinner 
 will as certainly perish in his iniquities, as if there 
 had been no such Redeemer; unless a moral and 
 vital union take place between him and the Saviour, 
 by his cordial approbation of his character, of his 
 design, and of what he has done and suflered for the 
 sake of the salvation of lost men. Hence, he must 
 be cordially united to him in the character he sustains 
 as the Redeemer of sinners. It is morally improper 
 and incongruous, therefore morally impossible that 
 he should have arij' interest in the atonement of 
 Christ, so as to be pardoned out of respect to that; 
 while with his whole heart he opposes and rejects 
 him, and is not disposed to come to him that he might 
 have life. While in such a state, there is moral dis- 
 cord between him and the Redeemer: an opposition 
 and refusal to the ,<rracious saving^ union and relation 
 to him by faith, as he alone is proposed m the gospel. 
 
 Let an example be noticed for the sake of illus- 
 tration. Suppose a rich and most worthy prince 
 should offer himself to a woman, poor and greatly 
 
SERMON XXI. 285 
 
 in debt, to become her husband ; consequently to 
 render her rich, respectable, and honourable. Now 
 this proposal could not put her in the possession of 
 these benefits, nor give her the least claim or title 
 to them, unless she should consent to take him as 
 her husband, and cordially receive him as he offers 
 himself. Yea, by refusing his glorious proffer, she 
 would announce to all the subjects of his kingdom, 
 her consummate folly and unworthiness. Thus we 
 see, it is by accepting the offer and by the marriage 
 covenant, that the union and relation of husband and 
 wife takes place, and unites the two as one. They are 
 accounted the united head of their family,and have one 
 common interest. So no sinner can obtain an interest 
 in the unspeakable blessings of Christ's atonement, 
 unless there be a real consent of the heart, and living 
 union by faith ; by which moral union they are in such 
 asense and degree, one: that the sinner,now justified, 
 becomes entitled to the marvellous and inconceiva- 
 ble benefits of redemption. 
 
 These remarks render it obvious, that faith is an 
 essential qualification on the part of man, as a pre- 
 requisite to his being pardoned. Hence, it is the 
 term o^ justification and salvation. Mankind, in an 
 unrenewed state, are ruined and helpless. To them 
 in such a state, Christ is offered as a Saviour on the 
 condition that they will become his ; that they will 
 come to him, or give themselves up to him. The 
 act by which this voluntary surrender is accomplish- 
 ed, is the faith of the gospel, and is justly denomi- 
 nated justifying faith. When the soul thus renders 
 itself into the hands of Christ, it complies with his 
 own terms. It casts off all former dependence on 
 its o^n righteousness for acceptance with God ; 
 for forgiveness and justification. Conscious of its 
 entire unworthiness and desert of the Divine anger, 
 the reality and greatness of its guilt, the justice of 
 its ccJndemnation, and the impossibility of expiating 
 its own sins, it casts itself at the footstool of Divine 
 
28b SERIVION XXI. 
 
 mercy, as a suppliant for mere pardon ; and welcomes 
 Christ as the glorious, efficacious, and all-sufficient 
 atonement for sin and intercessor for sinners. With 
 these views and affections, it yields itself up to him 
 with an entire confidence in all that he hath taught, 
 done, and suffered in the glorious character of Me- 
 diator between God and man. Therefore, being 
 justified by faith, we have peace with God through 
 our Lord Jesus Christ; by whom, also, we have access 
 by faith into this grace wherein ye now stand, and 
 rejoice in hope of the glory of God. 
 
 Thus we may clearly see, that faith is the means 
 by which man, in the economy of redemption, be- 
 comes entitled to its inestimable blessings. It is not 
 only the instrument of justification, but may be con- 
 sidered as the hinge on which the whole evangeli- 
 cal system turns. He that believeth on the Son, 
 hath everlasting Hfe; and he that believeth not, 
 shall not see life. These declarations, show that all 
 the future interests of man are suspended on his 
 faith. Generally, all those passages which speak of 
 mankind as justified and saved by the blood and by 
 the death of Christ, indicate, in an unequivocal man- 
 ner, that our faith especially respects this as its 
 object ; because his death is, in a peculiar sense, 
 the cause of our salvation : since by this, he became 
 a propitiation for the sins of the world. The faith 
 of the gospel always respects Christ as its object. 
 Hence, says St. John, To him that worketh not, but 
 beheveth on him that justifieth the ungodly, his faith 
 is counted for righteousness. To him that justifieth 
 the ungodly, that is, who pardons and accepts the 
 guilty, the rebellious, when they exercise evangeli- 
 cal faith. Now it must appear indispensible to all, 
 that their faith must respect Christ as its especial 
 object; that whenever this is the fact, they are 
 assured of everlasting life; and wherever it is not, 
 they shall not see life, but the wrath of God abideth 
 on them. 
 
SERMON XXI. 287 
 
 Now why are mankind justified by faith, rather 
 than by any other christian grace ? Says the apostle, 
 Therefore we conclude, that a man is justified by 
 faith, without the deeds of the law. Doubtless faith 
 is made the sole term of justification; because it is 
 the only act which embraces Christ and confides in 
 his atonement for the full pardon of sin. Supreme 
 love to God, repentance for sin, and all other Chris- 
 tian graces, are exercised in the view of different 
 objects ; and in this view, are essentially different in 
 their natures. Then justification is annexed to faith, 
 because it is that attribute, or act of the soul, which 
 receives Christ as an atoning and all-sufficient Sav- 
 iour, as he is freely ofTered in the gospel. 
 
 5th. Let us now inquire, in what sense believers 
 are justified by works .-^ Ye see, then, how that by 
 works a man is justified, and not by faith only. 
 
 This expression, with the subject inseparable in 
 its connexion, most emphatically establishes the 
 doctrine, that a man is justified by an evangelical 
 and not by a speculative faith ; by a living, and not 
 by a dead faith. That is, by a faith which is produc- 
 tive of works, or of a godly life. Hence, obedience 
 to the requisitions of the gospel, would be the best 
 evidence of the genuineness of a man's faith. In 
 this manner, a justifying faith would appear to be 
 real, well grounded, rooted in love, and not spuri- 
 ous. Thus the method is pointed out, by which we 
 are to manifest, or prove our justification by faith, 
 to our fellow-men, to ourselves, and to our God. 
 To elucidate these remarks, let me notice that there 
 are two kinds of faith mentioned in the scriptures, 
 essentially and totally distinct in their natures. The 
 one consists in a speculative belief, or mere assent 
 of the understanding to probable evidence. The 
 other, is that gracious confidence in Christ, orthe 
 faith of the gospel. From the former of these, obedi- 
 ence to God never sprang, and cannot spring. The 
 latter is in its own nature, productive of obedience. 
 
288 SERMON XXI. 
 
 St. James introduces his discussion of this subject, 
 with these questions: What doth it profit, my brethren, 
 though a man say he hath faith, and have not works? 
 can faith save him ? Undoubtedly it can, if it can 
 justify him. But such a fiith implies not the least 
 shadow of evidence of its being of a saving nature. 
 The justifying faith of the gospel, is the faith which 
 worketh by love and purifieth the heart ; the faith 
 by which alone man believeth unto righteousness. 
 
 The uselessness of a faith unproductive of works, 
 St. James then elucidates, by au allusion to an in- 
 active and worthless benevolence. If a brother or 
 sister be naked and destitute of daily food, and 
 one of you say unto them. Depart in peace ; be ye 
 warmed and filled, notwithstanding ye gave them 
 not those things which are needful to the body, 
 what doth it profit ? As such philanthropy is not 
 only of no use, and therefore, of no value, but a 
 reproach to him who professes it, because his con- 
 duct gives the lie to his professions, so the faith of 
 him who believes the gospel and whose life is not 
 o-overned by its all important doctrines and precepts, 
 is equally destitute of worth, and reproachful to his 
 character. In the words of the apostle. Even so 
 faith, if it hath not works, is dead, being alone. 
 
 Next it is proved in the strongest manner, that 
 such a faith is not the faith of a Christian. Yea, a 
 man may say. Thou hast faith and I have works : 
 Show me thy faith without thy works, and I will 
 show thee my faith by my works. Christ taught the 
 <yreat doctrine, that his disciples were to be known 
 by their fruits only ; and that these were the true, 
 regular, and invariable proofs of that faith by which 
 they were constituted Christians. But the faith, that 
 is without works, is wholly destitute of the grand 
 characteristicks of that faith which is a well spring 
 of water, flowing out unto everlasting Ufe. Conse- 
 quently, it cannot be of the nature of justifying faith. 
 
 Now let us attend to declarations which exhibit 
 
sERMoa XXI. 289 
 
 the present subject in a light so clear, as to present 
 the truth bejond controversy. Thou beiievest that 
 there is one God ; thou doest well ; the devils also 
 believe and tremble. The devils are (he subjects 
 of speculative belief; but it will not be pretended, 
 that they can be the subjects of justifying faith. It 
 is impossible for fallen angels to exercise this kind of 
 faith, as a Saviour was never provided for them nor 
 the moans of redemption in their behalf made known. 
 Neither can holy angels exercise the saving faith of 
 the gospel, as they need no Saviour and no pardon. 
 And if guilty man should believe in the existence of 
 a God, and tremble in view of his natural and moral 
 perfections, the nature of his faith would be the same 
 as that of the devils. No good works would be the 
 result. 
 
 With precision let the subject be exhibited under 
 a different form. But wilt thou ktsow, O vain man ! 
 that faith without works is dead ^ Vain man, or hypo- 
 crite. But surely the faith of the hypocrite, is not 
 the faith of the gospel. It is the contrast most cer- 
 tainly. It is not a living, but a dead faith. 
 
 If we compare such a faith with that of Abraham, 
 the subject will be farther illustrated. Was not 
 Abraham, our father, justified by works, when he had 
 offered up Isaac, his son, upon the altar ? Seest 
 thou how iaith wrought with his works, and by works 
 was made perfect? And the scripture was fulfilled, 
 which saith, Abraham believed God : and it was im- 
 puted to him for righteousness. And he was called 
 the friend of God. Ye see, then, how that by works 
 a man is justified, and not by faith oidy. These ex- 
 pressions plainly evince, that the faith of Abraham 
 was the genuine faith of the gospel ; a real, opera- 
 tive confidence in the promises of God. This it 
 showed in a very forcible manner; because he man- 
 ifested singularly great and self-denying obedience. 
 
 St. James repeats the passages in three different 
 instances ; and clearly proves the same doctrine to 
 
 37" 
 
290 bERMON XXI. 
 
 he the main thin;:; on which he meant to insist, in 
 these concise and emphatical words. For as the 
 body without the spirit is dead, so faith without 
 works is dead also. The true import of these words, 
 is not that evangehcal faith is ever a dead faith ; for 
 it cannot exist without being operative of good 
 Works. But such a faith as is unproductive of Chris- 
 tian obedience is a mere speculative, lifeless faith. 
 Hence, a man is justified by works; as they are the 
 consequence, fruit, and evidence of a saving justify- 
 ing faith. 
 
 We arc now naturally led to the true sense of the 
 following declaration: Now to him that worketh 
 not, but believcth on him that justifieth the ungodly, 
 his faith is counted for righteousness. By the ex- 
 pression, to him that worketh not, is evidently to be 
 understood, one who does not attempt to work, to 
 recommend himself to the favour of God by his 
 moral goodness, so as to be justified by the deeds of 
 the law. He renounces all pretence and expecta- 
 tion of acceptance in this manner, by his works. In 
 opposition to working, so as to render himself worthy 
 of a reward in a legal sense, and to bring God in debt 
 to him, his hope is founded in the faith of the gospel, 
 to which the promise of pardon is annexed. The 
 following reason is subjoined. Now to him that 
 worketh, is the reward not reckoned of grace, but of 
 debt. 
 
 Hence, even good works, those which are truly 
 evangelical, are not designed to recommend a man 
 to the divine favour; but to be an evidence of pardon, 
 acceptance, and justification by taith. They are to 
 be a manifestation, that our faith is genuine, the faith 
 of the gospel, which, through the grace of God, is 
 saving, or is connected with the promise of salvation. 
 
 IMPROVEMENT. 
 
 1st. This subject exhibits evidence, that the gospel 
 furnishes a consistent scheaae of salvation, to man* 
 
SEIVMON XXI. 291 
 
 kind. The gosptl takes man, where it finds him, in 
 a state of sin and ruin ; condemned hy the law ol* 
 God to final perdition, and incapable of justification 
 by his own righteousness. In this situation, it an- 
 nounces to him a Saviour, divinely great and glori- 
 ous ; divinely excellent and lovely, assuming his 
 nature, to become an expiation for his sins ; reveal- 
 ing to him the way of reconciliation to God, and of 
 eternal salvation. The terms on which he may be 
 reconciled, it discloses with exact precision and per- 
 fect clearness. Repentance towards God, faith in the 
 Lord Jesus Christ, and a godly life, include them ail. 
 They are terms the most reasonable in themselves, and 
 productive of incomprehensible good to all who 
 embrace them. The way of salvation is here become 
 a highway ; and way-faring men, though fools, 
 need not err therein. Natural religion does not hold 
 forth the method of return and reconciliation to God. 
 It is the religion of the law, which proclaims. Do 
 these things, and thou shalt live : but the soul that 
 sinneth, shall die. We have sinned, and the sentence 
 pronounced on those who disobey, is a sentence of 
 final condemnation. In such a situation, what man, 
 not lost to sense and thought, would not hail the 
 dawn of the gospel with transport; and joyfully wel- 
 come the clear rising of the Sun of righteousness, to 
 illume his path through this melancholy woHd, to 
 dispel the darkness of the grave, and brighten his 
 passage to the heavens ! 
 
 lid. In the light of this subject, we may see that 
 we are under unspeakable obligations of gratitude 
 to each of the Divine persons in the Godhead. 
 
 In view of the unbounded grace of God as the 
 originating, moving cause of justification, praise un- 
 speakable is due to the Father, who devised the 
 great plan of man's redemption ; by which sinners, 
 entirely ruined, are in a savable state. Neither men 
 nor angels could have been adequate for devising 
 the wondrous scheme. Matchless the wisdom, and 
 
292 SERMON XX i. 
 
 matchless the grace! Had tlie Father reilised to 
 oflfer his vSon, that he might become a sacrifice for 
 sin, the case of man must have been as hopeless 
 as that of the sinning angels. Every one of the 
 human family must inevitably have had their portion 
 in endless perdition. 
 
 And when the Father had de\ ised the plan, and 
 proposed the terms to the Son, that redemption 
 should be purchased by his blood, had the Son been 
 unwilling and rejected the proposal, none of the 
 guilty sons and daughters of Adam could have 
 escaped hell and obtained heaven. All must have 
 sunk doAvn to the regions of sorrow and eveilasting 
 despair. But, the Son, for the honour and glory of 
 his Father, and in the most tender compassion for a 
 world of sinners in a desperate condition, says, Lo ! 
 I come : I delight to do thy will, O my God. Hence, 
 in the fulness of time. He made himself of no re- 
 putation, and took upon him the form of a servant, 
 and was made in the likeness ol man. And being 
 found in fashion as a man, he humbled himself and 
 became obedient unto death, even the death of the 
 cross. And are the atoning sulferings and death of 
 the Lord Jesus Christ the sole ground of pardon, or 
 that on the account of which God the Father justi- 
 fies any of this rebellious world '? Then how un- 
 speakable are the obligations of gratitude to the 
 Son ! 
 
 And as believers are justified by a living faith 
 which is produ'ctive of works, equal praise is due 
 to the Holy Spirit. All mankind are so dead 
 in trespasses aiicl sins, as to stand in perishing need 
 of his divine renewing influence to work in their 
 hearts evangelical faith. \a Inch alone embraces a 
 Saviour, and is connected with a godly life. Unless 
 the Divine Spirit enable them to work out their 
 salvation, they would draw back unto perdition. 
 Through his agency the blood of Christ is applied. 
 the work of grace perfected, and the soul prepared 
 
SERMON XXI. 29:i 
 
 Ibr immortal glory. In the economy of redemption, 
 and in the view of the ditFerent senses of justifica- 
 tion, each of the divine persons has claims for the 
 most lively gratitude for- interminable ages. 
 
 Then let us give to the Father praise, 
 
 Give glory to the Son ; 
 Anil to the Spirit of his grace, 
 
 Be equal honours done. 
 
 Let all the redeemed shout aloud for joy; and 
 vi^hilst for ever exulting in the Author of their salva- 
 tion, give glory to the Father, to the Son, and to 
 the Holy Ghost. 
 
 3rd. This subject renders it evident, that they who 
 reject the atonement of Christ, can have no well- 
 grounded hope of obtaining the divine favour. 
 
 Without a vital, operative faith, no saving benefit 
 can result to mankind from the redemption that is in 
 Christ Jesus. A mere ground for pardon, though 
 ever so complete, cannot profit those who refiise 
 compliance with the proposed condition. And, in- 
 deed, a mere speculative,, dead faith, and a rejected 
 Saviour, will serve to sink the soul down to the 
 lowest abodes of perdition. How peculiar the guilt of 
 setting at nought the singular, the eminently divine 
 goodness of God, manifested in the wonderful pro- 
 vision for the recovery of lost man ! It is beyond the 
 power of man to conceive in what manner they could 
 more contemptuously despise the divine character, 
 or in what manner they could more insolently afTront 
 the divine grace and mercy. Shall rebel man sit in 
 impenitence from the cradle to the grave, under the 
 noon-day light of the gospel ? Shall he in unbelief, 
 bask through life, in the beams of the Sun of right- 
 eousness .^ Such ingratitude is wonderful ; such inso- 
 lence, amazing ; such guilt, incomprehensible. Still 
 by what multitudes is the Redeemer of sinners, re- 
 garded with cold-hearted unbelief and stupid indif- 
 ference I How often is his glorious name profaned and 
 l>lasphemed by those to whom he is oflered as a 
 
294 SERMON XXi. 
 
 Saviour from sin and death. By how many is he 
 treated with open opposition and avowed contempt, 
 till they launch hopeless into eternity ! 
 
 4th. We may see that the promised rewards of 
 the gospel to believers for all their good works, are 
 rewards of grace. 
 
 All will grant that the rewards of the gospel must 
 be of grace, and not of debt; since the salvation of 
 believers has its origin and completion wholly found- 
 ed in the grace of God, and through the redemption 
 that is in Christ Jesus. The apostle Paul, speaking 
 of future retribution in his epistle to the Romans, 
 teaches that God will render to every man according 
 to his deeds. To them who by patient continuing 
 in well-doing, seek for glory and honour and immor- 
 tality, eternal life. Hence, they who shall have 
 done but little for the honour and glory of God, will 
 not receive so great a reward as those that shall have 
 been more faithful, having suffered all manner of 
 persecution for Christ's sake. The same apostle 
 encourages the Hebrews to good works, in the follow- 
 ing strain : God is not unrigiiteous to forget your 
 work and labour of love, which ye have showed to- 
 wards his name, in that ye have ministered to the 
 saints, and do minister. Again: He which soweth 
 sparingly, shall reap also sparir»gly : and he which 
 soweth bountifully, shall reap also bountifully. Love 
 ye your enemies, and do good ; and lend, hoping for 
 nothing again, and your reward shall be great. 
 
 Various remarks might be made which would show 
 that the rewards of the gospel, promised according 
 to works and for works, are rewards of g.race. This 
 is evidently true; for sinners who cannot be justified 
 by the deeds of the law, could not be the subjects of 
 reward in any other way. If their obedience, faith- 
 fulness, or sufferings, sho:dd ever be rewarded, it 
 must, for various reasons, be wholly of grace. 
 
 It was the grace of God that proposed a new and 
 living way of salvation by a Redeemer. And without 
 
tiERMON XXI. 29J 
 
 an atonement, mankind could not have been placed 
 on probationary ground ; consequently they could 
 never have been in a state whereby it would be con- 
 sistent for rewards to be bestowed or promised. 
 That they are in a state of probation, called upon to 
 repent and work righteousness; and encouraged to 
 faithfulness from promises of everlasting rewards, is 
 to be ascribed to the free grace of God, through the 
 redemption of his Son. Hence, all the rewards 
 promised for works, must be rewards of grace. 
 
 Moreover, it is the grace of God that calls upon 
 mankind, awakens, renews, sanctifies, and enables 
 them to bring forth the fruits of righteousness. Even 
 while they work out their salvation with fear and 
 trembling, it is God, by his holy and gracious Spirit, 
 that worketh in them to will and to do of his good 
 pleasure. And since their obedience is not that of 
 sinless perfection by the deeds of the law, but of faith 
 in the Redeemer, and that by grace, their salvation 
 and consequent glorious eternal rewards, are the 
 effect of grace from the foundation to the top stone. 
 
 5th. This subject should serve to prevent injurious 
 disputes among professed Christians, concerning 
 their justification. Unprofitable contentions do some- 
 times arise, concerning this subject; because the 
 tevm justification^ is not understood in the same sense. 
 The question of dispute^ is generally this : Whether 
 believers be justi ied wholly and absolutely on the 
 account of the atonement of Christ ? In the light of 
 this subject we see that they are, in one of the senses 
 in which the term justification is used. The sacred 
 scriptures no where teach us that they are justified 
 partly on account of their own righteousness, and 
 partly on the account of the righteousness of Christ. 
 
 When a man is said to be justified by grace, in 
 this view his justification must be attributed wholly 
 to the grace of God as the originating first cause. 
 His works can claim no merit, nor form any part. 
 
 When justification is mentioned through the re- 
 
296 . SERMON XXI. 
 
 clemption of Christ Jesus, his atoning sufferings are 
 the sole and absolute ground ; as believers obtain the 
 pardon of their sins, wholly on Christ's acconnt. 
 
 If a man be said to be justified by faith, that vital 
 union by which he becomes united to Christ, is to be 
 understood as the sole means of his justification. A 
 living, operative faith is the great stipulated tei7n by 
 which fie receives the glorious benefits of redemp- 
 tion. Faith, which worketh by love, is an essential 
 qualification on the part of man, before he can be 
 justified. 
 
 As it respects the way of salvation and the ground 
 of pardon for sin, Christ is indeed all in all for justifi- 
 cation in the sight of God. There can be no part, 
 no claim, no merit whatever from any other quarter, 
 in this view of the present subject. 
 
 Still, without evangelical faith, a man cannot be- 
 come interested in the redemption of Christ Jesus. 
 He must have the qualifications prescribed in the 
 gospel, as a pre-requisite on his part, or he can never 
 be admitted into the kingdom of heaven. Unless a 
 man, in a moral sense become a new creature, all 
 that Christ has done and suffered, cannot avail, can- 
 not profit him. He must have the terms, specified in 
 the gospel, in his own person; must have Christ 
 formed in the soul, the hope of glory, by the renew- 
 ino- of the Holy Spirit, or he cannot be justified by 
 Christ, by faith, nor by works. Except the soul be 
 renewed and sanctified by the Divine Spirit, while 
 in the body, and rendered perfectly holy before it be 
 ushered into the immediate presence of its Judge, 
 there will be no atonement and no intercessions of 
 the Son of God, to deliver or prevent it from depart- 
 ing into the everlasting fire prepared for the devil 
 and his angels. 
 
 Thus we may see, that the atonement of Christ, 
 and the obedience of believers, have no inter- 
 mixture in justificalion. The one forms no part of 
 the other. Both the nature and end of each are en- 
 
SERiAION XXI. 297 
 
 lirely separate and distinct. The one is the founda- 
 tion, the sole ground of pardon, and claims the glory 
 of eternal salvation. The other consists in the mere 
 qualification, or preparedness of the soul for the 
 favour of God, and the employments of heaven ; and 
 ascribes to him all the praise for the unspeakably 
 gracious and glorious blessings of the gospel. The 
 one is an invaluable ransom offered, and most glori- 
 ous consequent blessings included; the other flows 
 from their acceptance. 
 
 If professed Christians would form distinct views 
 of the term justijication^ as it i3 used in its several 
 senses, in the word of God, conversation on this 
 subject, for edification, would take the place of 
 painful disputes, calculated to darken the under- 
 standing and increase prejudice. If the subject be 
 clearly understood in its various relations and uses, 
 why cannot the Methodists and Presbyterians be at 
 peace in regard to this point ? Must it not be their 
 misconceptions, or misunderstanding of each other, 
 that can at any time, set them at variance ^ When- 
 ever they discourse or argue about the glorious 
 doctrine of gospel justification, let it be in the spirit 
 of meekness, and for mutual benefit ; but not a 
 striving for the mastery. Let them regard their glo- 
 rious and divine Redeemer and the salvation of the 
 redeemed, as subjects too valuable to be the theme 
 of bitter and hostile reproaches. 
 
 6th. This subject, with light and force, presents 
 itself to the understanding and conscience of every 
 ungodly impenitent sinner, that he repent and believe 
 on the Lord Jesus Christ. Every soul of man is so 
 polluted with sin, as to be an infinite debtor to the 
 grace of God, if ever saved with an everlasting sal- 
 vation. And who has not already committed sins of 
 a nature so odious, and to that extent, as to need the 
 atoning blood of the Son of God for pardon,'* But 
 in ;^dition to the divine law being everyway violated, 
 "inlra Saviour set at nought, despised, and rejected, 
 
 38 
 
298 SERMON xxr. 
 
 deliver from perdition impenitent, unbelieving, Christ- 
 less sinners ? No ; Such a dishonour, a reproach so 
 unparalleled, no intelligent in heaven could endure! 
 Reader, the inconceivable and eternal glories ot the 
 gospel must be yours, must be cordially embraced in 
 your heart by faith, or all its curses will be poured 
 out upon you as your inevitable doom. God is not 
 mocking you in the declarations of his holy word ; 
 in the terms of acceptance and justification, neither 
 in his promises, nor his threatenings. Christ must be 
 your Saviour from sin and eternal death, or he will 
 be your Judge to sentence you to everlasting punish- 
 ment. Then may you and I duly reflect how happy, 
 what blessed beings, we shall be for eternity ! if we 
 beheve in him to the saving of our souls. By faith, 
 then, may we embrace him as our God and Saviour, 
 our divine and glorious Redeemer. Amen. 
 
SERMON XXII. 
 
 DEATH AND THE INTERMEDIATE STATE. 
 
 Ecclesiastes xii. 7. 
 
 Then shall the dust return to the earth as it was : and the 
 spirit shall return to God who gave it. 
 
 IN the beginning of this chapter, Solomon enforces 
 upon the young the importance of an early remem- 
 brance of their Creator, by a consideration of the 
 evils incident to old age. The gloom, feebleness, 
 and despondency of this period of life, are arrayed 
 before the mind in a series of images, of remarkable 
 elegance and expressiveness, in old age, the relish 
 for the pleasures of life, is lost ; and men grow indif- 
 ferent even to those objects, which once occasioned 
 the most agreeable sensations. Hence, the sun with 
 its pleasant light, the fair moon and radiant stars, are 
 as it were, obscured to them : or the imagination, 
 memory, and judgement, the lights of the mind, are 
 so impaired, that they seem darkened. One afflic- 
 tion or pain, succeeds another, as clouds return after 
 shovvers in a rainy season. The hands and arms, 
 with which a man defends himself from assaults and 
 accidents, as watchmen keep the house, grow feeble, 
 tremble, and falter when their help is requisite. The 
 legs and thighs which as strong men support the body, 
 seem in old age, to bend under its weight. Tlie 
 teeth which used to grind the food, are most of them 
 gone; and the few that remain, become useless. The 
 eyes, by which the soul looked as it were, out at the 
 windows, grow dim. In such a melancholy state, 
 men have no inclination to eat; as they cannot grind 
 or chew their food without pain and difficulty. And 
 
300 SERMON XXIX. 
 
 they keep at home, retired, having their doors shut 
 towards the street. Their rest is so easily disturbed, 
 that they awake and rise up uneasy and ahirmed at 
 the least noise, even at the singing of a bird. The 
 voice and the ear, those daughters of musick, are no 
 longer capable of performing their functions ; or the 
 spirits are too languid to attend with satisfaction. 
 Every ascent in the way terrifies them, on account of 
 the labour of climbing ; and they shun exery high 
 place, through fear of falling. Their heads covered 
 with silver locks, seem to blossom like the almond 
 tree : And etery little inconvenience, though but the 
 'weight or chirping of a grass-hopper, is a burden to 
 them. They are bowed down, and draw nigh to the 
 end of their journey, and to the house appointed for 
 all the living. 
 
 When these things take place, then the silver cord 
 will be loosed, which may mean the inexplicable bond 
 of union between the soul and body ; or the spinal 
 marrow, which continues sensation by the nerves, 
 irom the brain to every part of the body. Or the 
 whole verse may be a description of the functions of 
 life, taken from a well, where is a cord to the bowl 
 or bucket, with which the water is drawn; a wheel, 
 by which it is the more easily raised ; a cistern, into 
 vvhich it may be poured; and a pitcher, or vessel, 
 with which it is carried away : but now all are 
 broken, or loosened and become useless. Thus at 
 death, the lungs no more play ; the heart ceases to 
 beat, and the blood to circulate. Every vessel 
 becomes useless : The whole surprising machinery 
 for forming and communicating the blood, which is 
 the life, from the fountain of the heart to every ex- 
 tremity of the body, is now entirely deranged. The 
 silver cord is loosed ; the golden bowl broken; the 
 pitcher and the wheel are marred at once. 
 
 Thus, when animal life shall cease, and themyste- 
 {•ious union of soul and body shall be dissolved, then 
 shall the diist. or the material frame, return unto the 
 
SERMON XXII. 301 
 
 earth as it was, and mingle with its original dust. 
 How great and affecting the change ! What was 
 once animate, now becomes inanimate : What was 
 once life and activity, becomes lifeless and inactive : 
 What was once a regular organized body, becomes 
 irregular, disarranged particles of dust : And what 
 was once the beauty and dehght of the eye, becomes 
 deformity and a loathsome mass of corruption. The 
 decree went forth against our first parents, Dust 
 thou art, and unto dust shalt thou return. They were 
 the subjects of its execution, and innumerable of 
 their descendants have followed them. Abraham 
 viewed himself as constantly liable to be turned to 
 clay, for he says, i have taken upon me to speak unto 
 the Lord, which am but dust and ashes. Job, who 
 was once dear and lovely to his friends, became 
 loathsome and offensive to them, even while life re- 
 mained. His proclamation is, My llesh is clothed 
 with worms and clods of dust; my skin is broken, 
 and become loathsome. What a melancholy de- 
 scription ! Our souls sicken at the disgusting recol- 
 lection. Hear his interrogation concerning the human 
 race: Shall, mortal man be more just than God? 
 shall a man be more pure than his Maker ? Behold, 
 he put no trust in his servants,' and his angels he 
 charged with folly : How much less in them, that 
 dwell in houses of clay, whose foundation is in the 
 dust, which are crushed before the moth. 
 
 The declaration of Jehovah, is. All flesh shall 
 perish together, and man shall turn again to the dust. 
 The united voice of the inspired writers, every age 
 and nation attest. It is appointed unto man once to 
 die. 
 
 Two things are worthy of notice in relation to the 
 human body. The first is its vast superiority over 
 all the animal creation, in regard to the erectness of 
 its form, the nobleness of its frame, the admirable 
 texture, and wonderful arrangement of its animated 
 particles. None of the creatures upon earth will 
 
.'J02 SERMON XX 11. 
 
 bear a comparison to its agreeable symmetry, its in- 
 teresting aspect, and dignified structure. The second 
 is its most loathsome situation, when turned to cor- 
 ruption. No animal, when in its highest state of 
 putrefaction, is so loathsome and disgusting as the 
 human body. Perhaps it becomes as much more 
 putrid and nauseous, as it was once the more beau- 
 tiful and lovely. 
 
 Doctor Dwight has the two following particulars, 
 in regard to the things which immediately after 
 death, respect the body. 
 
 1st. That the body is changedinto a corpse. 
 
 Death is the termination of all the animal functions 
 of our nature. So loug as these continue, life the 
 result of them, diffuses warmth, activity, and beauty 
 throughout our frame. In this state, the body is a 
 useful as well as pleasing habitation for the soul; 
 and a necessary, as well as convenient instrument 
 for accomphshing the purposes to which it is destined 
 in the present world. But, when these functions 
 cease, life also ceases. The body then becomes 
 cold, motionless, deformed, and useless. The form 
 which once gave pleasure to all around it, now creates 
 only pain and sorrow. The limbs are stiffened ; the 
 face clouded with paleness ; tlie eyes closed in dark- 
 ness; the ears deaf; the voice dumb; and the whole 
 appearance ghastly and dreadful. In the mean time, 
 the spirit deserts it ruined habitation and wings its 
 way into the ui-known vast of being. 
 
 2d. The body is conveyed to the grave. 
 
 Necessity compels the living to remove this de- 
 cayed frame from their sight. Different nations have 
 pursued different modes of accomplishing this pur- 
 pose, ^y some nations, the body has been consumed 
 with fire. By others, it has been embalmed. By 
 some it has been lodged in tombs, properly so called. 
 By others it has been consigned to vaults and cav- 
 erns ; and by most has been buried in the grave. All 
 nations, in whatever manner they have disposed of 
 
SERMON XXII. 303 
 
 the remains of their departed friends, have, with one 
 consent, wished like Abraham, to remove tlieir dead 
 out of their sight. 
 
 In this situation, the body becomes the prey of 
 corruption and the feast of worms. How humihating 
 an allotment is this to the pride of man ! When the 
 conquerour, returned from the slaughter of millions, 
 enters his capitol in triumph ; when the trumpet of 
 fame proclaims his approach, and the shouts of mil- 
 lions announce his victories; surrounded by the spoils 
 of subjugated nations, and followed by trains of van- 
 quished kings and heroes; how must his haughty 
 spirit be lowered to the dust by the remembrance 
 that within a few days, himself would become the 
 food of a worm, reigning over him with a more abso- 
 lute controul thati he ever exercised over his slave. 
 Yet this will be the real end of all his achievements. 
 To this humble level must descend the tenant of the 
 throne, as well as of the cottage. Here wisdom and 
 folly, learning and ignorance, refinement and vulga- 
 rity will lie down together. Hither moves with an un- 
 conscious, but regular step, the beauty that illumines 
 the gay assembly's gayest room ; that subdues the 
 heart even of the conquerour himself; and says, I sit 
 as queen and shall see no sorrow. All these may 
 say, and ultimately must say to corruption. Thou art 
 our father ; and to the worm. Thou art our mother and 
 our sister. But we are not yet at the end of the progress. 
 The next stage in our humiliation, is to be changed into 
 dust. This was our origin : this is our end. The very 
 clods on which we tread, were once, not improbably, 
 parts to a greater or less extent, of living beings like 
 ourselves. Not a small part of the surface of this 
 world has, in all probability, been animated and in- 
 habited by human minds : And the remains of man, 
 are daily, perhaps as well as insensibly, turned up by 
 the plough and the spade. 
 
 2d. Let us attend to some reflections concerning 
 *he spirit or soul of man after death. 
 
304 SERMON XXiL 
 
 First, jit death the soul quits the body to return to it 
 no more, as an animal frame^ for its companion. 
 
 At death, the animal functions cease ; or rather 
 the cessation of them, is death itself Then the flex- 
 ibility, the power of action, and the consequent 
 usefulness to which they gave birth, are terminated 
 also. The soul, of course, finds the body no longer 
 fitted to be an instrument of its wishes or its duties. 
 The limbs can no longer convey it from place to 
 place ; the tongue cannot communicate its thoughts, 
 nor the hands execute its pleasure. Deprived of all 
 its powers, the body becomes a useless and uncom- 
 fortable residence, for a being to whose nature acti- 
 vity is essential; and the purposes of whose creation, 
 would be frustrated by a longer confinement to so 
 unsuitable a mansion. We cannot wonder, therefore, 
 that the Author of our being, should in his provi- 
 dence, remove the soul from a situation so contradic- 
 tory in all respects to the design of its existence. 
 Though the body was once its beloved partner, yet 
 utility now demands an entire separation. And they 
 are not only disunited, but their abodes are in dif- 
 ferent worlds. Whilst the one is consigned to the 
 mansions of the dead, the other becomes an inhabit- 
 ant of the world of spirits. And whilst the one is 
 deprived of all sensation and enjoyment, the other 
 is rendered more sensible and active, and its happi- 
 ness or misery augmented. 
 
 Second. // certainly is possible for the soul thus to sur- 
 vive the body. 
 
 There is nothing absurd in the belief, that the soul 
 exists in a state of perfect consciousness when the 
 body is deprived of animal life and of all sense, and 
 turned to dust ; for they are essentially different in 
 their natures. The one is a material substance, the 
 other immaterial : The one is naturally sluggish, in- 
 active, and unconscious ; but the other is by nature, 
 alert, active, and conscious. Moreover, the soul is 
 the agent which actuates and governs the body in all 
 
SERMON XXIL 30p 
 
 the various movements of life, in such a manner that 
 the body is as it were a mere machine, performing all 
 those things which the soul directs. It labours or 
 rests; moves hastily or slowly; views distant or 
 present objects at the discretion of this intelligent 
 agent. Hence, it is the soul which denominates the 
 person. Were we possessed of our present organ- 
 ized bodies, and endued with animal life without the 
 soul, we should not be constituted human beings; but 
 would be sunk to the grade of the animal creation- 
 St. James remarks. The bod}* without the spirit, is 
 dead : This expression favours the sentiment that 
 the soul is distinct and can exist separate from the 
 body. St. Peter calls the soul himself, and the body 
 the tabernacle for the soul. His words are. Yea, I 
 think it meet, as long as I am in this tabernacle, to 
 stir you up by putting you in remembrance, knowing 
 that shortly I must put off this my tabernacle, even 
 as our Lord Jesus Christ hath showed me. 
 
 There is no more ditiiculty in supposing the soul 
 of man to be capable of existing in a conscious and 
 active state, when separated from the body, than in 
 supposing any other spirit to be capable of existing 
 and acting without a body. Are angels unembodied.'* 
 Why may not the spirits of deceased persons exist 
 in a similar state .'' Surely such a thing is more tlian 
 possible ; and the belief of such existence is not in- 
 consistent nor improbable. 
 
 Third. Evidence may be derived from the great desire 
 and universal expectation of mankind^ that the soul ivill 
 exists a conscious and active beings after it has forsaken the 
 body. 
 
 h\ the human breast there is a secret and strong 
 desire of immortality. The soul, so averse to anni- 
 hilation, shrinks at the very thought. As it is capa- 
 ble of making constant improvements in useful 
 knowledge, so with all the opportunities of life and 
 of age, it only makes a beginning towards its pe*-. 
 fection. Hence, there is .an ardent desire for im- 
 
 «9 
 
306 SERMON XXII. 
 
 mortality, and a strong aversion to the thought oi 
 annihilation. 
 
 Moreover, mankind are looking forward beyond 
 the grave ; some with awful, and others with joyful 
 expectation. Human beings have apprehensions of 
 future rewards and punishments so universally, that 
 this appears to be the consent of all nations in every 
 age of the world. The criminal condemned to 
 death, fears the dreadful hour of his execution, not 
 as the end. of his being, but as the entrance into a 
 world of strict retribution. The good man, with joy- 
 ful anticipation, looks forward to the event of his 
 dissolution, not merely as an end of his trials, but as 
 the commencement of a glorious reward. Let us go 
 to the solemn chambers of death, and inquire of 
 those who are about to depart. The impenitent and 
 unreconciled in heart to God, with deep distress, are 
 constrained to express their awful apprehensions of 
 an existence beyond the grave. On the other hand, 
 the man of penitence and submission, with cheering 
 expectation and ecstasy of expression, evinces his 
 views of death as the gate to immortal glory. And 
 the desire of immortality, and the universal expecta- 
 tion of a future conscious existence, are not merely 
 the effect of a religious education ; but they are sen- 
 timents implanted in the active principles of our 
 nature, by the Author of our being; and as it re- 
 spects their propensity, are innate. They doubtless 
 are improved by moral culture ; but their original is 
 God. 
 
 Fourth. The consideration of the present state of 
 things, ivill furnish an argument of much weight, to prove 
 the future existence of the human soul. 
 
 JDivine Providence is so administered in the pre- 
 sent world, as to furnish strong presumptive evidence, 
 that there will be another state of human existence, 
 as a world of righteous retribution. Do we believe 
 that the supreme, moral governour and Disposer of 
 all existences and events, ia a being of the most per- 
 
 !9il 
 
SERMON XXU. 307 
 
 feet righteousness and goodness? Then wc must 
 conclude that the present life is only a state of pro- 
 bation ; for we cannot with clearness discern these 
 important truths merely from the present dispensa- 
 tion. No man knoweth either love or hatred, by all 
 that is before him. Hence, then, there is nothing in 
 the bestowment of favours, or the sending of judge- 
 ments, which can enable us with assurance to deter- 
 mine that God is perfectly righteous and good, should 
 we co'ifiue our views solely to the present state of 
 things. Were this the only state of existence for 
 human beings, and should we judge from the allot- 
 ments of Providence, we could not discern who 
 were righteous, or who wicked ; who the friends of 
 God, or who his enemies. VVc should be liable to 
 pronounce the rich man the favourite of heaven, and 
 Lazarus a son of perdition. And consequently, we 
 could not determine with any degree of certainty, 
 that the Lord loveth righteousness and hateth iniqui- 
 ty ; for many of the righteous suffer very great and 
 grievous calamities, drinking deeply of the cup of 
 affliction, of poverty, and persecution ; while some*of 
 the wicked, even the openly profane and licentiftus, 
 are crowned with wealth and worldly prosperity, 
 raised to great worldly honours, and followed with 
 affluence to their graves. These remarks give con- 
 clusive evidence, that this world is not designed as a 
 state of righteous retribution ; but as a state of pro- 
 bation, in which characters are formed, and souls 
 prepared for future rewards and punishments. 
 Therefore we may conclude from the present state of 
 things, and from the most perfect righteousness and 
 goodness of God, that the souls both of the righteous 
 and of the wicked, will exist beyond the grave, and 
 be rewarded according to the deeds done in the 
 body. 
 
 Fifth. By various considerations we are taught from ' 
 divine revelation^ that the soul exists in a state of sensibil- 
 
tJ08 3i:R3lON XXli'. 
 
 ity and activii}/, and of happiness or missfy, from death 
 fill the resurrection and general judgement. 
 
 In the words of the text, we are informed. That 
 tlieii shall the dust return to the earth as it was : and 
 the spirit shall return to God who gave it. Thus we 
 may see, the soul and body are natures so essen- 
 tially ditierent, that in a certain sense, they are two 
 distinct beings : That the one returns to the earth, 
 as from that it was formed ; and the. other returns to 
 God, as he is the Father of all sj)irits. The most 
 obvious sense of the latter ]>art of the text is, that 
 at death, the soul is adjudged and awarded with 
 Strict retribution, according to the moral character 
 formed while in the body: That the souls of the 
 righteous return to God, to be received into his pe- 
 culiar favour; and the souls of the wicked, to be 
 banished from his glorious presence. I have already 
 noticed there is nothing absurd in such a belief; for 
 we can as easily conceive of the souls of the right- 
 eous and of the wicked, existing without an earthly 
 house of a tabernacle, as we can of the existence of 
 the spirits of angels and of devils ; and that the souls 
 of the former may be ns capable of enjoyment or 
 suffering, as are the latter. 
 
 Although the souls of the righteous may not par- 
 ticipate so great a degree of happiness, nor the souls 
 of the wicked endure so great a degree of misery, 
 as they will after the resurrection and general judge- 
 ment, still this does not militate against the reality 
 •of their consciousness, and of their existence in a 
 world of righteous retribution. It is probable that 
 the holy angels will then be more exalted in glory ; 
 and the devils are bound under chains of darkncs?, 
 reserved to the judgement of the great day, when 
 they expect to suffer fiercer torments, as appears 
 from this their interrogation of the Saviour: Art 
 thou come to torment us before the time .'' Hence, 
 falTpH angels have not yet received their final judge- 
 
SERMON xxrr. , ;iOH 
 
 laent, nor of course, their final reward. A similar re- 
 mark would apply to the condition of the souls oi 
 mankind in an intermediate state. Notwithstanding, 
 virtuous men when they leave this world, go to a 
 state of enjoyment only ; and impenitent men, to a 
 state of mere suffering. Lazarus was only comforted 
 after he left tliis world, and the rich man was only 
 tormented. When the bodies of mankind shall be 
 changed and re-united to their spirits, there can be 
 no doubt that the happiness of the righteous and 
 the misery of the wicked will be rendered more 
 complete. But, antecedently to that event, both the 
 happiness and the misery will be entire and unmin- 
 gled. The happiness will in no degree be alloyed 
 by suffering; the misery will in no degree be lessen- 
 ed by enjoyment. 
 
 The soul after death returns immediately to God, 
 to give an account of its conduct in the present life. 
 This appears to be the plain import of the text, in 
 which the return of the body to tlie dust, and of the 
 soul to God, are exhibited as co-existing events. 
 That the purpose of its return to God, is that it 
 may give up its account, appears sufficiently plain 
 from the parables of the talents and the pounds. In 
 these, each of the servants is represented as sum- 
 moned to give, and as actually renderiug his account 
 to his lord concerning his use or abuse of the privi- 
 leges entrusted to him, immediately after the close 
 of his stewardship. And in this account will be un- 
 iblded, alike the state of the thoughts and that of 
 the external conduct. The soul will of course be 
 furnished with a power of recollection, sufiiciently 
 capacious to comprehend all that it has done, and 
 will be constrained to declare the whole truth without 
 disguise or evasion. Its secret chambers and refuges 
 of lies will be fully laid open to its own view, and 
 appear manifest as in the sight of God. In this 
 manner, the motives by which it has been governed, 
 and the moral character which it has sustained 
 
310 , SERMON XXII. 
 
 during its probation, will be so entirely developed, 
 as to evince even to itself, that the investigation is 
 just as well as complete. The decision and retribu- 
 tion of all that it has done during its probation, will 
 be in perfect righteousness. But the sacred volume, 
 from a variety of considerations, establishes the pro- 
 position now under consideration. There are several 
 particular persons broughtinto view in the divine word, 
 who are represented as being already in heaven, or in 
 a state of activity and enjoyment. The Lord styles 
 himself the God of Abraham, of Isaac, and. of Jacob. 
 And our Saviour observes. He is not the God of the 
 dead, but of the living : That is, the God of the 
 spirits of these patriarchs, living at the time when 
 this declaration was made to Moses. Hence their 
 souls must be alive, or in a state of active existence, 
 though their bodies were dead and laid in sepulchres. 
 That saints are in heaven in the intermediate 
 state, in such a sense as implies a world of action 
 and enjoyment, is evident from scriptural facts. 
 Abraham is there; for saints are represented as 
 being carried into his bosom. Moses and Elias, doubt- 
 less are there ; for they appeared on the mount of 
 transfiguration with C^hrist, since their death. Lnoch 
 and Elijah are already there, for they were trans- 
 lated. And Christ said to the penitent thief on the 
 cross, To-day shalt thou be with me paradise. But 
 how could this be verified, unless the departed 
 spirit exist in a separate state of enj-oyment.'* Whe- 
 ther the term paradise, be significant of the final 
 state of the blessed in heaven, or of the invisible 
 intermediate state of the souls of the righteous, be- 
 tween death and the general judgement, it is very 
 evident that the Saviour designed to convey to the 
 penitent, the idea that his soul, when absent from 
 the body, should witness his presence, in a state of 
 consciousness and happiness. The apostle Paul 
 exhorts his fellow Christians not to be slothful, but 
 followers of them who through faith and patience 
 
SKRMON XXII. 311 
 
 inherit the promises; plainly intimating, that depart- 
 ed saints now possess the inheritance of saints in 
 light, and consequently exhibiting conclusive testi- 
 mony of the immediate happiness of believers after 
 death. The Apostle evidently designed to lead his 
 readers to meditate on the blessed state of Abraham, 
 Moses, Joshua, Job, and all others, who on earth 
 had lived by faith in the promises of God, patiently 
 waiting, labouring, and suffering in obedience to the 
 divine will ; and who at the time this exhortation 
 was given, were inheriting the glorious reward of the 
 blessings promised. 
 
 Concerning the patriarchs, Abraham, Isaac, and 
 Jacob, it is said, They gave up the ghost, or rendered 
 their spirits to God, who gave them, and were 
 gathered unto their people. By this declaration we 
 are not to understand, that their bodies were gath- 
 ered to the bodies of their kindred. The people of 
 Abraham were all buried either in Padan Aram, or 
 in Ur, of the Chaldees ; while he was buried in the 
 cave of Macpelah, in Canaan. Isaac was buried 
 with none of his friends beside his parents; and 
 these could not be styled his people. The people, 
 then, to whom these patriarchs were gathered, were 
 the assembly of the blessed. The gathering must 
 relate to their persons, or souls, and not to their 
 bodies. In conformity to this interpretation, Christ 
 says concerning Lazarus, that he died, and was car- 
 ried by angels to Abraham's bosom: a complete proof, 
 that he was in existence among the blessed, at the 
 time to which this parable refers. 
 
 The apostle Paul, addressing his brethren, the 
 Corinthians, declares. Whilst we are at home in the 
 body, we are absent from the Lord ; and subjoins, 
 We are confident, I say, and willing rather to be 
 absent from the body, and to be present with t?ie 
 Lord. We are here taught, that believers can be 
 absent from the body ; and that this absence must 
 take place, to enable them to be present with the 
 
312 SERMON wir. 
 
 Lord, and that whenever it does, they will be present 
 Avith him. Hence, then, behevers, that is, their souls, 
 exist in a state separate from the body. Would not 
 the Apostle and his brethren appear to be inconsist- 
 ent in their expression, '-- willing rather to be absent 
 from the body, and to be present with the Lord," if 
 that were a state of sleep and unconsciousness ? We 
 can easily see the absurdity of such an opinion ; for 
 there can be no enjoyment in a state of inactivity 
 and insensibility. The Apostle had an ardent desire 
 to serve Christ more perfectly ; and he was confi- 
 dent, that death would prov'e to him an entrance into 
 his immediate presence. This faith inspired him and 
 his brethren, with confidence and fortitude ; as they 
 were satisfied, that whenever their bodies should be 
 worn out by labours, or suffer martyrdom, their souls 
 being dislodged from the clayey tenement, would im- 
 mediately be admitted into the presence of their 
 beloved Lord. This surely is very decisive con- 
 cerning the felicity to be enjoyed by the souls of be- 
 lievers, when absent from the body ; and it also 
 shows that they will possess their happiness in the 
 very place where Jesus displays his glorious pre- 
 sence. 
 
 The same Apostle expresses his assurance of the 
 same truth very lully, in his address to the Philippians. 
 For me to live is Christ, and to die is gain. For I 
 am in a strait betwixt two, having a desire to depart 
 and be with Christ, which is far better. When the 
 Apostle says, "For me to live is Christ;*' he implicitly 
 declares that the present hfe is to him a source of 
 high enjoyment. But if he should not have sense of 
 existence in a separate state, his death would put an 
 end to all his enjoyment ; being an entire termina- 
 tion of his consciousness. If, then, his life was desi- 
 rable, his death would to him be a loss. And how 
 .^reat must this loss be, as he informs us. It was 
 Christ for him to live. But he informs us, that the 
 gain of his departure, consisted in being with Christ; 
 
SERMON XXII. 313 
 
 in a state of happiness, totally superiour to any thing 
 found in the present world. Here, indeed, he enjoyed 
 the presence of his Saviour, in an eminent degree ; 
 yet, in a manner, far inferiour to what he was assured 
 lie should experience immediately after death. The 
 Apostle was fully persuaded that the soul was imma- 
 terial, and that the dissolution of the body would 
 not render it insensible; but that it vvould then be 
 more active in the service of God. And as it would 
 not be impeded in its operations by its mortal frame, 
 it would exercise itself the more freely; thus his joy 
 would be greatly increased. With peculiar anima- 
 tion the Apostle has here declared the happy frame 
 of his mind ; viewing Christ as the author and sup- 
 porter of his Christian graces and joys, and as the 
 end and object of his life upon earth. He had no 
 other business, interest, or pleasure, for which to 
 live, than the service, glory, and favour of Christ; 
 therefore, he knew that to die would be his greatest 
 gain : as he should then be enabled more perfectly 
 to know, love, and serve his Lord, and enjoy his 
 blessed presence. Yet, if he should continue to live 
 in the flesh and endure hardship a little longer, 
 it w ould be well ; as his labour would be fruitful of 
 good to himself, as well as to others. Thus he knew 
 not which he should choose, if it were left to him; 
 being in a strait between two, and drawn both ways 
 by the reasons which he had to desire life on the one 
 hand, and death on the other. Indeed, he had a most 
 vehement longing to depart from this world of sin 
 and sorrow, that he might immediately go and be 
 with Christ ; exchanging the life of faith, hope, and 
 imperfect love, for that of sight, fruition, and perfect 
 holiness; as this was incomparably more desirable, 
 than any thing which could be possessed or enjoyed 
 upon earth. Nevertheless, his continuance here 
 being the more needful for the benefit of his beloved 
 people, he was willing to postpone the completion of 
 his own happiness for their advantage. And now, 
 
 40 
 
iil4 bERMON XXII. 
 
 could the Apostle conceive that a state of insensi- 
 bility would be much better than a life tending so 
 much as his did, to the glory of God, to the propa- 
 gation of the gospel, and to the furtherance of the 
 joy ot believers? The doctrine of the soul's imme-t 
 diate happiness with Christ in glory, is here declared 
 so evidefitly. that it is beyond almost the possibility 
 of beina; doubted. 
 
 I shall now notice the parable concerning the 
 beggar and the rich man. And it came to pass, that 
 the beggar died, and vras carried by the angels into 
 Abraham's bosom: the rich man also died, and in 
 hell he lifted up his eyes, being in torments, and 
 seeth Abraham afar off, and Lazarus in his bosom. 
 In this parable we have the account of one already 
 in a state of activity and blessedness, and another in 
 a state of activity and misery. Its design was to re- 
 present the state of the souls of the righteous and of 
 the wicked immediately after death, till the day of 
 the resurrection of the body and general judgement. 
 This we can readily determine from the connexion. 
 The rich man cried, and said, father Abraham have 
 mercy on me, and send Lazarus that he may dip the 
 tip of his finger in water, and cool my tongue ; for I 
 am tormented in this flame. But when he was denied 
 the least mercy for himself, he desired that Lazarus 
 might be sent to his father's house, that he might 
 testify to his five brethren, lest they also come into 
 this place of torment. This is language the most 
 emphatical and conclusive, to represent the state of 
 human souls in the intermediate, invisible world; for 
 all the circumstances give the most ample testimony, 
 that Lazarus was in heaven, and the rich man in hell, 
 w^hen the Saviour delivered this parable. His request 
 for his brethren, shows that human beings were yet 
 in this world, on probationary ground, liable to come 
 to the same place of torment. Will any one object 
 that this is only a parabolical representation ? He 
 will thus speak, only to escape from an argument 
 
SERMON XXII. 315 
 
 which he cannot face. That parables are a figura- 
 tive representation, is acknowledged. But to assert 
 that the parables of the divine Redeemer, exhibit 
 any thing but truth, is to do an injury to his true cha- 
 racter. 
 
 St. John, when caught up to heaven in his vision, 
 beheld a great multitude, which no man could 
 number, of all aations, and kindreds, and people, and 
 tong-ues, standing: before the throne, and before the 
 Lamb, clothed with white robes, and palms m their 
 hands, uniting with the angels in their everlastii'g 
 song of praise. He asked, who these persons were? 
 The interpreting angel informed him. They were 
 those who came out of great tribulation, and had 
 washed their robes and made them white in the 
 blood of the Lamb. Therefore, he adds,' are they 
 before the throne of God ; and serve him, day and 
 night, in his temple : and he that sitteth on the throne, 
 shall dwell among them. It will not be denied, that 
 these were men, or the spirits of deceased persons; 
 nor that the time referred to in this passage, must be 
 long antecedent to the resurrection. They were, 
 therefore, separate spirits: conscious, virtuous, happy 
 beings. It m^.y be said, and truly, that all this passed 
 in vision. But it must be added, and must be admit- 
 ted by those who would say this, that a vision com- 
 municated by the Spirit of God, exhibits nothing but 
 what is true. 
 
 Moreover, in conformity to this representation of 
 St. John, the apostle Paul says to his brethren, the 
 Thessalonians, If we believe that Jesus died and 
 rose again, even so them also who sleep in Jesus, 
 will God bring with him; that is, when he comes to 
 the final judgement. But who are those whom (rod 
 will bring with Christ, at this time ? Certainly not 
 the bodies of the Saints. They will be raised from 
 the grave, and cannot be brought with Christ. The 
 only answer, therefore, is, he will bring with him the 
 spirits of just men made perfect. Perhaps the Apostle 
 
316 SERMON XXfL 
 
 had heard that some of the Thessalonian behevers 
 had lately died ; and that their relatives and brethren 
 had too much sorrow, by not duly attending to the 
 consolations suggested by the gospel. He, therefore, 
 would not have them to be ignorant concerning those 
 who were fallen asleep in Christ, that they were in 
 a safe and happy state. 
 
 INFERENCES. 
 
 1st. This subject exhibits the folly of that excessive atten- 
 tion^ so commonly bestoived by mankind vpon their bodies. 
 
 How is the soul far the most dignified nature ! and 
 what momentous consequences, the result of its 
 moral character ! Yet, how much of the probation- 
 ary state, and how great a portion of the care, anxi- 
 ety, and labour of man, are rendered to the body ! 
 Necessity, decency, and comfort, demand a portion 
 of our time and exertions to be employed in favour 
 of our mortal frames. But revelation and reason, do 
 certainly assign limits to this employment. The real 
 good of all our labour under the sun, is the portion 
 which God allows us ; and the allowance is indeed 
 liberal and sufficient. Still common sense continually 
 discerns and declares, that manifold anxieties are 
 experienced, and efforts made, which are productive 
 of no such good. It is necessary to have food, and 
 desirable that it be wholesome and pleasant; it is 
 necessary to have clothes, and desirable that they be 
 convenient and becoming. But many are agitated 
 with excessive cares, and consume the chief part of 
 their life, in devising means either to gratify their 
 palate, or to adorn their person. 
 
 Is our life the only period of probation ; and, 
 during that time, is eternal life to be gained or lost ? 
 What madness to waste this little period in providing 
 means of luxury to pamper our bodies, and giving 
 our whole souls to the study of pleasures, which 
 terminate in sorrows ! Would the epicure, whUe 
 feasting his sight, his smell, and taste, on every kind 
 
SERMON xxn. 317 
 
 ot viand, remember that he is satiating his flesh, 
 merely to make it a more dainty meal for the worms 
 of the dust, the keenness of his rehsh might possi- 
 bly be blunted ; and his solicitude concerning what 
 he should eat, and what he should drink, exchanged 
 for a more becoming anxiety concerning the means 
 by which he might live for ever. Were the monarch 
 on his throne, to adorn whom the south has yielded 
 up its gold and the east lavished its gems, to recollect 
 that within a few days he must be wrapped in a 
 shroud and lodged in a grave ; would not all these 
 splendours fade upon his eye and pall upon his heart? 
 Were the beauty who animates the dance, or spar- 
 kles in the drawing-room, with the conscious superi- 
 ority of her charms, and amid the homage of sur- 
 rounding admirers, to call to mind that the form which 
 she surveyed in the glass with rapture, must within 
 a few days be chilled by the icy hand of death ; the 
 roses fade from her cheeks, the splendour vanish 
 from her eyes, and all her elegance of form be dis- 
 solved in dust, must she not be compelled to believe 
 that her vanity was misplaced and worthless ; that 
 she squandered away life upon objects equally unde- 
 serving and mischievous ; and that to acquire beauty 
 of mind, to become lovely in the sight of God, and 
 to merit the esteem of angels for eternity, were pur- 
 suits unspeakably more worthy the supreme regard 
 of a rational, immortal being. Does it become a 
 mortal to dote upon a beautifully animated frame ? 
 Let us call to mind of what the Lord made our 
 bodies, and not forget their origin nor their end. He 
 formed them out of earth. He made them so frail 
 as to be subjected to accident, pain, and disease, in 
 ten thousand forms. At death he returns them to 
 earth again. This is their destination ; for flesh and 
 blood cannot inherit the kingdom of God. More- 
 over, the more animated and lovely the form, the 
 more ghastly and loathsome its return to corruption 
 and dust. 
 
318 SERMON XXII. 
 
 Wisdom admonishes that we keep our bodies in 
 subjection, and not render them instruments of las- 
 civiousness and unrijijhteousness. They should not 
 be given to any indulgence, or permitted to execute 
 any purpose incompatible with the dignity and wel- 
 fare of the rational and immortal spirit by which 
 they are inhabited. Their chief end is to serve as 
 instruments of rigliteousness to the soul, and to be 
 subservient in preparing it for immortal glory. Hence 
 they should be consecrated as an help-meet to the 
 inward adorning of the mind as their highest honour. 
 They should be presented before God to be employ- 
 ed in his service, and worn out in executing the 
 various purposes of his will, that so they might be 
 wholly devoted to his glory. The soul should not 
 be rendered a slave to the lusts and indulgencies of 
 an animal frame : but the body with its members and 
 senses should readily subserve to the rational pur- 
 poses, and express the devout affections of the 
 superiour nature. Thus our bodies would become 
 living temples, and our souls consecrated priests in 
 the service of God. Says the apostle Paul, i beseech 
 you, therefore, by the mercies of God, that ye pre- 
 sent your bodies a living sacrifice, holy, acceptable 
 unto God, which is yotir reasonable service. And 
 be not conformed to this world; but be ye trans- 
 formed by the renewing of your mind, that ye may 
 prove what is that good, and acceptable, and perfect 
 will of God. How can these tabernacles of clay be 
 more highly honoured, than to be the happy medium 
 of exalting our spirits to mansions of immortal glory.'* 
 Or what greater dishonour can we brand upon them, 
 than to have them serve as instruments to prepare 
 the soul for the abodes of darkness and perdition ? 
 
 2d. By this subject we are taught the folly and indecen- 
 cy of pride. 
 
 Why should pride, vanity, or ambition, dwell so 
 fondly in a subject so full of frailty and humiliation.'^ 
 They are passions cherished and fondled in the 
 
SERMON xxn. 319 
 
 human breast, and are the most dangerous enemies to 
 our true interests. They were the commencing sin 
 of angels, the real beginning of human apostacy, 
 and constitute a prime part of our rebellion against 
 God. 
 
 Pride is a principle source of our injurious treat- 
 ment of each other ; is unkind, unjust, insincere, im- 
 patient of the prosperity of others, jealous, hard- 
 hearted, cruel as the grave, arrogating to itself the 
 blessings of mankind and the prerogatives of God, 
 is unbelieving and obdurate. Hence, we need not 
 wonder that it is in every degree pernicious to our- 
 selves. Therefore, says Solomon, Pride goeth before 
 destruction, and a haughty spirit before a fall. 
 
 Although the word and works of God furnish in- 
 numerable dissuasives from the indulgence of pride, 
 yet how insufficient are they to overcome this obsti- 
 nate evil. But the affecting truths contained in the 
 present subject, are happily adapted to this end. 
 When we look around with exultation on the advan- 
 tages which we fancy ourselves to possess over our 
 fellow-men, and let loose the pride of wealth, the 
 pride of office, the pride of taste, and the pride of 
 reputation ; when we turn our eyes upon ourselves 
 with all the dotage exercised by a fond and foolish 
 parent towards a favourite child, and become infla- 
 ted with the pride of beauty, the pride of talents, or 
 that most odious of all pride which is customarily 
 styled self-righteousness, we can hardly fail of being 
 humbled and abased, if we call to mind the end of 
 all our loftiness exhibited in this discourse. 
 
 While walking over the dark and dismal recesses 
 of the burying-ground, on whom do you tread ? On 
 the mighty man of war, the judge and the prophet, 
 the prudent and the honourable man, the cunning 
 artificer and the eloquent orator, the slave and his 
 master. Though the one may have a costly tomb- 
 stone, and the other none ; they are all in the abodes 
 of equality, mingled together in the common mass of 
 
320 SERMON XXII. 
 
 dust, an equal prey to corruption, and the insolent, 
 greedy, devouring worm. And is it possible that 
 beings destined to this end should be proud ? It is 
 possible ; for you and I are proud, though appointed 
 to the same humble, deplorable condition, as that of 
 these dreary tenants of the dead. When, therefore, 
 you contemplate with high self-complacency, the 
 advantages of person which you possess, or the en- 
 dowments of the mind ; when you look down from 
 superiority of birth, riches, character, or influence, 
 on those below you, and your bosoms swell with the 
 consciousness of distinction, remember your end, 
 and be proud no more. Bear in mind that your 
 gayest attire will soon be exchanged for a winding 
 sheet, and your most agreeable and splendid habita- 
 tion for the grave. 
 
 Remember also, that the pride which you now in- 
 dulge, will, in the future Avorld, become to you a 
 source of the deepest humiliation. In the grave, the 
 beggar and the fool will lie on the same level with 
 you. But, in the invisible state, every humble child 
 of Adam will become your superiour. Unless you 
 renounce your pride, and assume the humility of the 
 gospel, the slave and the beggar in many instances, 
 will rise to a superiority above you, higher than your 
 minds can conceive; and look down upon you with a 
 holy aversion, which, although you will justly deserve, 
 you have never been able to endure. You, in the 
 mean time, will sink to a depth of degradation which 
 your present powers cannot measure; and will feel 
 yourselves lowered to a double depth, by seeing 
 some of those whom hitherto you have only despised, 
 elevated to endless dignity and glory. 
 
 Shall the man of pride despise the poor, the 
 ignorant, and the afflicted ? They may be the fa- 
 vourites of heaven, and he the child of hell. Shall 
 he dote upon the nobleness of the human frame ? 
 Quickly that form will be rendered a ghastly corpse 
 and a most putrid mass. Shall he boast concerning 
 
tiERMON XXII. 321 
 
 the dignity of the human soul ? An ungodly, proud 
 spirit in man, is a ground for humiHation and deep 
 lamentation. Shall any on-e be proud in view of his 
 riches and superiour attainments ? To that man they 
 are proving temptations, snares, and hurtful lusts, 
 which drown men in destruction and perdition. Says 
 the prophet Malachi, Behold, the day cometh that 
 shall burn as an oven ; and all the proud, yea, and 
 all that do wickedly shall be stubble : and the day 
 that cometh shall burn them up, saith the Lord of 
 hosts, that it shall leave them neither root nor 
 branch. 
 
 3d. This subject ought to reimnd us how near the 
 solemn events mentioned in this discoiirse, are to ourselves. 
 
 There is only a thin veil between any one of us 
 and the world of spirits. That is the veil of death : 
 and nothing but the brittle thread of life prevents 
 the invisible curtain from being drawn, and our souls 
 ascending to heaven or descending to hell. When 
 this slender thread is cut, we shall instantly shout 
 with angels, and glorify God with the spirits of just 
 men made perfect; or rage with devils, and weep 
 and wail with lost souls as their companions in wo. 
 We are every moment of our lives, standing on the 
 brink of eternity and the verge of everlasting joys, 
 or precipice of endless sorrows. A healthy consti- 
 tution and the greatest prudence to preserve life, are 
 of no avail to warrant security ; for when death is 
 commissioned to carry us hence, he regards not the 
 fairest prospects of man. In no age or situation are 
 we exempt from his deadly arrest. The tender 
 infant, as well as the aged ; the blooming youth in 
 full strength, as well as the person of delicate consti- 
 tution, are snatched away as in a moment, when he 
 comes with his fatal mandate. 
 
 Our life is even a vapour, that appeareth for a 
 little time, and then vanisheth away. Moreover, the 
 close of life closes our probationary state, and putB 
 an end to all our enjoyments of things beneath the 
 
 41 
 
322 SERMON XXII. 
 
 sun. And it is but one more step to pass into the 
 eternal world ; but the sons of men can never step 
 back again into time ; for death, in this respect, is 
 an impassible gulf. And have we eternal conse- 
 quences depending on the moral characters we form 
 in life ? How solemn, then, the reiiection that our lives 
 at best are but shadows ; that the arrows of death are 
 continually levelled at our hearts; and we, every mo- 
 ment of our mortal existence, liable to be summoned 
 by the king of terrours into the immediate presence of 
 our final Judge, to be awarded accordisig to the deeds 
 done in the bod} ! And when we shall open our eyes 
 on the eternal world, and mark the incomprehensi- 
 ble vast which is before us, how strong will the 
 reasons appear which urged us to prepare ourselves 
 for this amazing existence ! How immensely desira- 
 ble will it seem to enter upon boundless being with 
 a complete provision for our comfort through its in- 
 terminable ages : a provision vt'hich will fill up every 
 passing year with enjoyment, and leave an ample 
 supply for the countless multitude of ages to come ! 
 
 How soon will the short period of our Hie be gone! 
 With what rapid flight hours, and days, and years, 
 hasten over our heads ! What is the amount of our 
 past life ? A moment. What will be the amount of 
 our days to come? Another moment. And then we 
 shall be summoned to give up our account to God. 
 And who will be our attendants through the dark 
 valley of the shadow of death, angels or devils ? 
 Our characters as saints or sinners, will decide 
 whether we be accompanied with the glorious mes- 
 sengers of light, or the fiends of darkness. While 
 in life, we are in the midst of death ; and con- 
 stantly very near the amazing solemnities of eter- 
 JHty. 
 
 4th. This subject shoics the iiropriciy of our being 
 solemnly affected in view of the death of our friends and 
 fellow-mortals. 
 
 A variety of solemn and interesting reflections are 
 
SERMON XXII. li'ld 
 
 naturally suggested. Death itself is a very solemn 
 and affecting thing. It is nature's last extremity; 
 and the soul then stands in need of such support as 
 mortals cannot give. At death, it takes its flight to 
 a world unknown; but, to a world where all the in- 
 habitants are ever active. This is true in regard to 
 both saint and sinner. The soul does not then pass 
 into a state of mental and moral stupidity ; but it 
 hex omes incessantly active with the powers above, 
 in gloriiying God ; or, in joining with infernal spirits, 
 in their horrid blasphemies. This solemn and mo- 
 mentous truth is implied in the declaration, The 
 wicked is driven away in his wickedness ; but the 
 righteous hath hope in his death. When we con- 
 temphte the departure oi the soul at death, we may 
 well exclaim, 
 
 But O the soul, that never dic-s ; 
 
 When once it leaves the i^lay, 
 Ye thoiio;hts, pursue it where it flic?. 
 
 And trace its wondrous way. 
 
 Up to the courts where ansjels dwell. 
 
 It mounts, triumphing there ; 
 Or devils plunge it aown to heil, 
 
 To intinite despair. 
 
 If we see a fellow-mortal swept away by death, 
 whose soul, we may justly fear, is consigned to the 
 region of wo, all is darkness ; for the body will be 
 raised to shame and everlasting contempt, to which 
 the guilty and wretched spirit will be re-united as 
 its proper pyrrtner. While friends are mourning, 
 the soul of the deceased is lifting up its eyes in tor- 
 ment, and no gleam of light issues in view of the 
 resurrection for consolation. 
 
 But if we have a friend leave these mortal shores 
 in the triumphs of faith, all is light ; for his very 
 remains are of incalculable value, in the distinction 
 to which they are entitled beyond the grave. The 
 body necessarily follows the destination of the mind. 
 He, therefore, who gains a title to endless life, makes 
 
224 SERMON XXII. 
 
 complete provision for the welfare of the whole nian. 
 In the Christian system all good is united ; our duty 
 and our interest ; the well being of the soul, and that 
 of the body; the blessings of time, and those of eter- 
 nity. Then may we mourning friends, so love our 
 bodies and desire to preserve and cherish them, that 
 we shall with the most effectual care, secure their 
 revival to immortal honour, and the happiness with 
 which it is connected. And this is to be accomplished 
 not by adorning and pampering them here, in obe- 
 dienceto the calls of pride and luxury; but by seeking 
 effectually the immortal life of those minds by which 
 they are inhabited. 
 
 Under what great obligations we all are to Christ, 
 the believer's life and resurrection. Had he not 
 come into this world to die, the just for the unjust, 
 every one of the human race must inevitably have 
 sunk down to eternal death. Mourning friends must 
 then have expected to meet the departing spirit, at 
 the great judgement day, re-united to the raised body, 
 and with it sentenced to everlasting misery. But 
 now there is hope, even in the grave. The sting of 
 death by reason of sin, is taken away from the be- 
 liever; and he may exclaim, when contemplating the 
 gloomy mansions of the dead, O grave ! where is thy 
 victory? The soul will immediately pass into glory 
 to exult with glorified spirits, with patriarchs, pro- 
 phets, and apostles; with Christ and his holy angels, 
 in the immediate and blessed presence of God. And 
 at the resurrection, the body which was turned to 
 corruption and dust, will be raised and fashioned 
 like unto Christ's own glorious body. 
 
 What consolation then for mourners, who have 
 cheering evidence, that their departed friends are 
 gone to the arms of Jesus. The blessed Redeemer 
 stands ever ready to receive the departed spirit of 
 his friends; for he is gone to prepare a place for 
 them: And to his mourning disciples he said. In my 
 Father's house there are many mansions. And are 
 
SERMON XXII. ,'^25 
 
 we lamenting the loss of those who have died the 
 death of the righteous? While we are mourning on 
 the account of their departure, how are their souls 
 rejoicing in heavenly transports, and now participa- 
 ting in joys unspeakable and full of glory. In vicAV 
 then of their unspeakable gain, let us weep for our- 
 selves, and for our children. And may not parents, 
 who have lost a tender infant, resign the soul to the 
 grace and compassion of the Redeemer ? Christ 
 took little children in his arms, while on earth, 
 and blessed them ; and why may he not receive such 
 into his arms in glory ? Certainly the Lord may 
 grant the sanctifying influences of his Holy Spirit, 
 even to infants, and make them meet to be partakers 
 with saints in light. 
 
 How comforting that neither abject poverty, ma- 
 licious enemies, nor grim death, can pluck the soul 
 of a believer from the hands of the divine Redeemer! 
 Did the blessed Jesus frown in view of the ascen- 
 sion of the poor, despised beggar to a mansion of 
 glory ? No : as an eternal monument of honour, it 
 will be proclaimed. He was carried by the angels 
 into Abraham's bosom. 
 
 5th. This subject naturally calls to our inind, hoiv affect- 
 ing and melancholy it is to ivitness the death of an im- 
 penitent sinner. 
 
 There is not only reason for unbelievers to tremble 
 at the prospect of their departure hence; but their 
 surviving friends also may justly have their hearts 
 quake, as they stand around their dying bed. Their 
 distracted countenances, and dreadful exclamations, 
 pierce the stoutest heart, and rend the souls of their 
 relatives. As they view death fast approaching, in 
 agony they break out. Hast thou found me, Oh! mine 
 enemy ! Must I be forced away ? dread, cruel mes- 
 senger! Oh! precious lost time! Oh! deluded, 
 murdered soul ! Now, now, I feel the cold, icy hand 
 of death, preying upon my whole body. And ah ! 
 see merciless fiends greedy to seize my guilty, des- 
 
32b SERMON XXII. 
 
 pairing spirit. Oh, my friends! Oh, my God! Am 
 1 eternally undone? Must I be plunged in wo, with 
 awful expectationi of more terrible vengeance being 
 poured upon mc, after the judgement! Oh, that God 
 would be gracious, and strike out my existence ? Can 
 he not hear my accursed prayers and grant me anni- 
 hilation ? are all my enjoyments for ever at an end; 
 and is hope gone for ever ! 1 am chilled with de'<>th : 
 my.ljlood cold in my veins: my senses racked: my soul 
 distracted. Adie:i, vain world. Farewell my friends! 
 1 am already sinking in eternal despair, and over- 
 whelmed in torments without end. 
 
 How faint this description of an impenitent, dying 
 sinner ! But how affecting, how solemn, and how 
 awful the departure of unbelievers, which will 
 consign their wretched souls to that dreadful world, 
 where reign the mists of the blackness of darkness 
 forever! Our souls mayjustly shudder at the thought 
 of beholding a fellow-mortal thus expiring. 
 
 6th. How blessed the sight to behold a believer leave 
 this world in peace. 
 
 The body dies ; but glorious the release of the 
 soul, in its departure irom these mortal shores. Be- 
 lievers at death, do indeed experience an affecting 
 change in regard to their bodies; still the soul can 
 triumph in prospect of a blessed immortality. They 
 then enter a new state of existence; are instantly 
 surrounded with new and surprising objects, which 
 excite the most transporting admiration. When a 
 mortal paleness overspreads the dying frame, glory 
 divine beams upon the soul. The departing saint, with 
 death on one hand and his God on the other, in full 
 view, exclaims in ecstasy, Whom have 1 in heaven but 
 thee } and there is none upon earth that 1 desire 
 beside thee: My flesh :ind my heart iaileth; but <..od 
 is the strength of my heart, and my portion for ever. 
 O my dear children ! beloved wife and friends ! what 
 mean ye weeping for me, and breaking my heart."* 
 My divine Redeemer calls : are you not wiHing to 
 
ijERMON XXII. 327 
 
 have me fall asleep in Jesus ? Hark ! Hear the whis- 
 pering angels ! See the white shining train ! They 
 beckon me away : I must go up to heaven. O, pros- 
 pect bright and glorious ! The unclouded morning 
 of eternal day, bursts upon my sight. Farewell, my 
 friends. Adieu, cares of the world ; sin and sorrow. 
 Come, Lord Jesus! come. Now, all glory to God, and 
 the Lamb that sitteth on the throne. How great the 
 change ; how solemn, and transporting the departure 
 of believers, who have full assurance of being ush- 
 ered into the immediate presence of God, to be 
 placed at his right hand, where is fulness of joy, and 
 rivers of pleasure for evermore. What prospect to 
 mortals can be more consoling! what event more 
 glorious ! 
 
 7th. This subject admonishes that we make daily pre- 
 paration for the solemn events^ and momentous consequen- 
 ces which await us. 
 
 It is not only a solemn thing to die, but death 
 comes often in an unexpected hour. And if we be 
 unprepared at his coming, it would be good for us had 
 we never been born. Our souls and our bodies will 
 both serve to render our existence wretched. Shortly 
 it will be said of each one- of us, that we are dead. 
 Shortly our dust will return to the earth as it was; 
 and our spirits shall return to God, who gave them. 
 And are we prepared each one of us to give up his 
 account to God ? The amazing end of this inter- 
 view will be to settle the concerns of the soul for 
 ever, and fix its condition for interminable ages. On 
 this account, is suspended endless happiness or 
 endless misery. And can we guilty beings render 
 our account with joy, unless we have an advocate 
 with the Father, even Jesus Christ the Righteous ? 
 How affecting must be the situation of the soul at 
 this decisive interview ! to stand in the presence of 
 God, the Judge of all, alone; without a friend to 
 help, without an advocate to plead its cause ; its 
 all depending, itself to receive its eternal destina- 
 
328 SERMON XXII. 
 
 tion! And now let me ask, Have we that well- 
 grounded hope, upon which we are willing to hazard 
 the acceptance of our souls for immortality ? Or 
 has our whole course hitherto been directed, shall 
 it through life be directed towards perdition, and 
 not a single step taken towards heaven ? Rather, 
 infinitely rather, let us be wise, lay up for ourselves 
 treasures which will remain durable : immortal trea- 
 sures, when these visible heavens and this earth shall 
 be no more. Let us as miserable, penitent sinners, 
 fly to the Saviour, make the Judge our friend : He is 
 our rewarder: His frown is hell. His smile is 
 heaven. To him let us give all glory for ever- 
 more. Amen. 
 
SERMON XXIII. 
 
 THE RESURRECTION OP THE HUMAN BODY, A WONDERPUI.LV 
 GLORIOUS CHANGE. 
 
 1 Corinthians xv. 53. 
 
 This corruptible must put on incorruption, and this mortal 
 must put on immortality, 
 
 JL HE grand theme of this chapter, is the general 
 resurrection of the dead. And the subject is so 
 discussed as to exhibit one of the first specimens of 
 that expansion and subhmity of intellect, for which 
 St. Paul is peculiarly distinguished. Nothing in 
 heathen antiquity can be found among poets, orators, 
 or philosophers, which in loftiness of conception, or 
 extensiveness of views, deserves to be named in com- 
 parison with this discourse. From its commence- 
 ment, and throughout all its progress, the writer 
 gradually ascends higher^and higher in his descrip- 
 tions, until he elevates the mind of his reader to the 
 heavens. 
 
 In the beginning of the chapter, the resurrection 
 of the body m asserted and proved. The proof 
 alledged, is the resurrection of Christ. The argu* 
 ment may be advantageously exhibited in the follow- 
 ing manner: Christ predicted his own resurrection, 
 and actually rose in the manner predicted. He has 
 thus proved both his power to do every thing, and 
 his veracity in all his declarations. But he has de- 
 clared that he will raise up at the last day, all that 
 are in their graves. Thus his own resurrection is a 
 complete proof of the general resurrection of njan- 
 jkind. 
 
 The Apostle pursues the examination of the subject, 
 
 42 
 
330 SERMON xxm. 
 
 by putting an objection against a future state, into tbe 
 mouth of an opponent, derived from apprehended diffi- 
 culties concerning the future existence of the body. 
 The objection is indeed without weight; as it is merely 
 an expression of the objector's ignorance concern- 
 ing the subject, and his inability to imagine what kind 
 of body, or by what means any body can be united 
 to the soul, in the future world. But some man will 
 say. How are the dead raised up ? and with what 
 body do they come ? The source of perplexity with 
 regard to the question, appears to be, whether the 
 same body will be raised. If the query be, whether 
 the same atoms which have composed our bodies in 
 the present world, will constitute the body raised at 
 the final day, both reason and revelation evince the 
 contrary. The whole number of particles, which 
 have at different times constituted the body of a man 
 during his progress through life, will undoubtedly be 
 sufficient to constitute many such bodies. The 
 answer to the objector in relation to this question, is 
 the following : Thou fool, that which thou sowest, is 
 not quickened, except it die : And that which thou 
 sowest, thou sowest not that body that shall be, but 
 bare grain ; it may chance of wheat or some other 
 grain. But God giveth it a body as it hath pleased 
 him, and to e\evy seed his own body. So also is the 
 resurrection of the dead. Thus we are taught, that 
 even the ordinary productions of the earth, exhibited 
 a process which might illustrate the subject : for the 
 seed sown in the ground does not vegetate, except it 
 corrupt and die. This is true : for whatever change 
 transters a body into a new class of beings, may be 
 justly called the death of the original substance. 
 And in fact, the seed as such, dieth: for it ceases to 
 remain an original grain of corn or of wheat ; though 
 a part of it springs, as it were, into new life, by a 
 process which we can no more fully conceive, than 
 we can the manner of the resurrection. Thus the 
 bodies of believers, after corrupting and turning to 
 
SERMON xxiir. 331 
 
 dust, will be raised into a new and more glorious form ; 
 not in every respect the same that they were, but far 
 superiour and more excellent. Still, the identity of 
 the same particles of matter, as necessary to the re- 
 surrection of the same body, is no where mentioned 
 in the sacred volume. Moreover, the instruction 
 contained in the present chapter, seems to mihtate 
 against such an opinion. The Lord hath many other 
 ways of preserving personal identity. Besides, ex- 
 actly the same particles do not constitute our bodies, 
 for two hours together, in any part of our lives ; yet 
 We are the same persons, both in body and soul, from 
 childhood till old age. 
 
 Again : If the same constitution, arrangement, and 
 qualities of the body be intended by the question, it 
 is equally evident that the same body will not be 
 raised. This is decisively taught in the following 
 declaration : Flesh and blood cannot inherit the 
 kingdom of God ; neither doth corruption inherit in- 
 corruption. Thus the human body in its present 
 form of subsistence, and with its present animal 
 wants, propensities, and infirmities, cannot partake 
 of the pure and refined enjoyments of the kingdom 
 of glory : Nor can the body, as mortal and corrupt- 
 ible, inherit the incorruptible and unchangeable feli- 
 city of heaven. Moreover, reason would decide to 
 a certainty, that a constitution which involves in its 
 nature, decay and termination, cannot belong to a 
 body destined for the residence of an immortal and 
 ever vigorous mind. 
 
 The Apostle, to illustrate the present subject, 
 refers to the variety as well as the wonderful nature 
 of the works of God, in the flesh of different ani- 
 mals as well as the form of vegetables, differently 
 constituted, produced, and supported. Yet we can- 
 not comprehend the manner in which the Lord hath 
 made and preserves this difference ; though it is evi- 
 dently intended to fit them for their several kinds of 
 life, their diverse elements, and various destinations. 
 
332 SERMON XX III. 
 
 Cannot he then raise our bodies, suited to the state 
 intended for them, consistently with our personal 
 identity, though in a manner inexplicable to us ? The 
 great diversity of animal natures should serve to 
 teach us, that there will be, in various respects, a 
 vast difference in the human body in the resurrec- 
 tion. 
 
 We are also taught that the same wisdom and 
 power of God hath formed celestial, as well as ter- 
 restrial bodies : but the celestial appear far more 
 splendid than the terrestrial : Yet, even among the 
 former, there are different degrees of glory, as they 
 are in themselves, and as they appear to us. The 
 sun is far more glorious than the moon ; yet the re- 
 flected light of the moon, far exceeds that of the 
 remote stars ; and even some of them shine more 
 brightly than others. Thus also will it be in the re- 
 surrection of the dead : The bodies of the righteous 
 will appear as much more glorious than they now do, 
 as the glory of the heavenly luminaries excels that 
 of an oj)aquc clod of the earth ; yet they will shine 
 with different degrees of splendour, as do the sun. 
 moon, and stars. 
 
 After this illustration, the Apostle dwells exten- 
 sively on the nature of the body with which those 
 who are dead, will be invested at the final day. He 
 also declares the change which those who are living 
 at that time will experience, and concludes with a 
 song of triumph over death and the grave. 
 
 iSow it may be remarked, against the resurrection 
 itself there is no presumption ; and in favour of it, a 
 presumptive argument may be derived from analogy. 
 Many things pertaining to this world, naturally and 
 strongly dispose the mind to admit the doctrine. In 
 this chmate, almost the whole vegetable world dies 
 annually under the chilling influence of winter. At 
 the return of spring the face of nature is renewed ; 
 and all the plants, shrubs, and trees, with which it 
 was adorned, arc aa'ain clothed with verdure, life. 
 
SEKMON XXIII. 333 
 
 and beauty. From the appearance of winter, when 
 nature is clad with the habihments of death, who 
 could expect that she would ever revive and live 
 again, unless taught to believe it from what has so 
 often taken place ? 
 
 In the insect creation, we find a direct and striking 
 example of the manner of the resurrection itself. 
 Many of ihe animals of this class, begin their exist- 
 ence in the form of worms. After continuing some 
 time in the humble state of being to which they are 
 necessarily confined by their structure, they die and 
 are gone. In the moment of death, they construct 
 for themselves a species of shell, in which they may 
 with the strictest propriety, be said to be entombed. 
 Here they are dissolved into a mass of semi trans- 
 parent water: the whole, which remains of the pre- 
 viously existing animal, exhibiting to the eye no trace 
 of life, and no promise of a future revival. After re- 
 maining in a dead or torpid state, until the term of its 
 burial approaches to its proper period, the tomb dis- 
 closes, and a winged animal comes forth with a 
 nobler form, often exquisitely beautiful; brilliant with 
 the gayest splendour, possessed of new and superi- 
 our powers, and destined to a more refined and 
 more exalted life. Its food is now the honey of 
 flowers ; its field of being, the atmosphere. Here it 
 expatiates at large in the delightful exercise of its 
 newly discovered faculties, and in the high enjoy- 
 ment of those sun-beams, which were the immediate 
 means of its newly acquired existence. 
 
 Now let us bear in mind, that in the various 
 changes of existence of forms and faculties, the 
 insect is considered the same; though it has assumed 
 to itself life and death, and even different natures. 
 Hence we may discern, in the essentially different 
 state of existence, by reason of a wonderful change 
 and transformation, a type of the resurrection of the 
 human body. Through life the human frame is con- 
 stantly changing; and at the sound of the last trump 
 
334 SERMON XXIII. 
 
 it will experience a most amazing change, though 
 identity will be one of its attributes. The seed that 
 is cast into the earth, after being sown or planted, ap- 
 parently is dead ; yet it springs up, first the blade, 
 then the ear, after that the full corn in the ear. The 
 acorn that falls to the ground, corrupts, vegetates, and 
 becomes a mighty oak. The examples which have 
 been noticed, bear a great analogy to the death, 
 burial, and resurrection of the human body. Still it 
 should be remarked, in a certain respect there is a 
 difference. Tliey are all effected by the power of 
 God, according to his established laws of nature; 
 but the resurrection will be the effect of his divine 
 power exerted beyond any such law, or stated course 
 of operation. Let these observations suffice as illus^ 
 trations of the present subject, derived from the 
 system of nature, exhibited to our view in the present 
 state of things. 
 
 Let us now attend to the instruction of the divine 
 word, more particularly in regard to the present 
 subject. 
 
 Job thus expresses himself with the fullest assu- 
 rance of its truth. I know that my Redeemer liveth, 
 and that he shall stand at the latter day upon the 
 earth : And though after my skin worms destroy this 
 body, yet in my flesh shall I see God : Whom I shall 
 see for myself^ and mine eyes shall behold and not 
 another, though my reins be consumed within me. 
 As to Job himself, though his body would be con- 
 sumed by putrefaction, yet be should be raised from 
 the dead, and behold his God and Saviour. Him he 
 should certainly behold for himself, not only as the 
 object of mental contemplation, but Avith his own 
 eyes in his own body raised from the dead, and not 
 in another. 
 
 St. John does most strikingly describe the resur- 
 rection and future state. He informs us, that the time 
 was approaching, when all the innumerable multi- 
 tude of the dead would hear the voice of the Son of 
 
SERMON XXIII. 335 
 
 God, calling them to arise and come to judgement : 
 So that wheresoever their bodies were dispersed 
 and turned to dust, they would be immediately raised 
 up and come forth, either to life or to damnation, ac- 
 cording as their works had been. Hear his emphat- 
 ical declaration : Marvel not ; for the hour is coming, 
 in the which all that are in the grave shall hear his 
 voice, and shall come forth ; they that have done 
 good, unto the resurrection of life ; and they that 
 have done evil, unto the resurrection of damnation. 
 
 The apostle Paul, when standing before Fehx, the 
 governour of Judea, fully avows the doctrine under 
 consideration. He says. This i confess unto thee ; so 
 worship I the God of my fathers, believing all things 
 which are written in the law and in the prophets : 
 And have hope toward God, which they themselves 
 also allow, that there shall be a resurrection of the 
 dead, both of the just and unjust. The Apostle was 
 free to confess, that he worshipped the God of his 
 fathers ; that he beUeved the doctrines and promises 
 both of the law and the prophets, concerning the 
 Messiah; and that he expected a future resurrection 
 of both the just and the unjust, as the Jews in gene- 
 ral allowed. 
 
 Let us now attend to the argumentative manner of 
 the Apostle in his address to the Corinthians. A 
 small portion of his arguments exhibits various con- 
 siderations as undeniable proof of the doctrine of 
 the general resurrection of the dead. 
 
 Now if Christ be preached, that he rose from the 
 dead, how say some among you that there is no re- 
 surrection of the dead ? But if there be no resur- 
 rection of the dead, then is Christ not risen. And 
 if Christ be not risen, then is our preaching vain and 
 your faith is also vain. Yea, and we are found false 
 witnesses of God; because we have testified of God, 
 that he raised up Christ; whom he raised not 
 up, if so be that the dead rise not. For if the 
 dead rise not, then is not Christ raised; And if 
 
33b SERMON XXIII. 
 
 Christ be not raised, your faith is vain ; ye are yet 
 in your sins. Then they also which are fallen 
 asleep in Christ, are perished. If in this life only, 
 we have hope in Christ, we are of all men most mis- 
 erable. But now is Christ risen from the dead, and 
 become the first fruits of them that slept. For since 
 by man came death, by man came also the resurrec- 
 tion of the dead. For as in Adam all die, even so in 
 Christ shall all be made ahve. But every man in his 
 own order: Christ the first fruits; afterwards they 
 that are Christ's at his coming. 
 
 This chain of the Apostle's argument is highly in- 
 teresting and most conclusive. Having established 
 the fact of Christ's resurrection, from that fact he 
 shows the certainty of our resurrection. 
 
 And let me remark, that identity itself makes it 
 necessary that our mortal bodies should be raised. 
 Moreover if the same bodies should not be raised, 
 there would in reality be no resurrection; but a new 
 creation of bodies. Besides, it appears fit and suit- 
 able, that those bodies which were the instruments? 
 of righteousness or unrighteousness, should be raised 
 and made the partners of the soul in happiness or 
 misery. And though the bodies, which will be rais- 
 ed, will not differ from what they now are in regard 
 to their substance, yet they will differ exceedingly 
 in respect to their qualities and attributes. The 
 bodies of the righteous and wicked will have a mo- 
 mentous difference in one point of view; for of them 
 that sleep in the dust of the earth, they shall awake, 
 some to everlasting life, and some to shame and ever- 
 lasting contempt. Then whatever strength and im- 
 mortahty shall be put upon the bodies of the wicked, 
 they will serve only to make them instruments of 
 endless pains. But St. Paul, in the words of the 
 text and context, is describing particularly the glori- 
 ous change that shall take place in the bodies of the 
 saints, when they shall be raised. And now thie 
 part of the subject demanTTs our attention. 
 
toERMON XX m, 33.7 
 
 The first thing to be noticed, is that the body will 
 be raised incorruptible. It is sown in corruption, 
 it is raised in incorruption. The body as a descendant 
 of dying Adam, during its mortal state, and as laid in 
 the grave, is sovvn in corruption : it tends to corrup- 
 tion ; and after death, it is speedily wasted and de- 
 ca3fed. But at the resurrection, it will be raised in 
 incorruption, without any seeds of mortality, disease, 
 or decay in its constitution. One of the most striking 
 characteristicks of the human body in its present 
 state, is its universal tendency to decay. This ten- 
 dency appears, and often fatally, in its earliest exist- 
 ence, and at every succeeding stage of its progress. 
 It is, however, most visible and affecting, after it has 
 passed the middle point of life. Then deciiy arrests 
 it in many forms, and with irresistible power: Then 
 the limbs gradually stiffen, the faculties lose their 
 vigour, .the strength declines, the face becomes 
 overspread with wrinkles, and the head with the 
 locks of age. Health, at the same time, recedes by 
 degrees, even from the firmest constitution: Pains 
 multiply, feebleness and languor lay hold on the 
 whole system ; and death at length seizes the frame 
 as his prey, and changes it to corruption and dust. 
 As it is appointed unto man once to die, so from the 
 cradle to the tomb, he is constantly liable and tending' 
 to his dissolution. 
 
 But a mighty and glorious difference will be made 
 in our nature, when the body revives beyond thd 
 grave. All the evils and accidents which befal it in 
 the present world, will then have lost their power. 
 Hunger, thirst, weakness, declension, death, and cor- 
 ruption, are bounded by the tomb. The grave iis 
 their everlasting termination. They that rise to the 
 resurrection of life, will hunger no more neither' 
 thirst any more, neither shall the sun light on them 
 nor any heat. Firm, enduring, unassailable by distress, 
 and proof against the undermining progress of years, 
 they will like gold tried in the fire, remain bright anid' 
 
 43 
 
338 SERMON XXlll. 
 
 indestructible, through the endless succession of 
 .iges. 
 
 The bodies of our first parents, before their apos- 
 tacy, were not liable to disease and death. Had they 
 not sinned, they would never have seen corruption. 
 Their food, the air, and all things around them, would 
 then have tended only to preserve their animal frames 
 from destruction. Still their bodies would ha^'e been 
 flesh and blood for ever; unless at some period of 
 their existence, they should have experienced a won- 
 derful change. But the human body in the resur- 
 rection, will be far more refined in its substance, and 
 possess attributes far superiour to what it did even 
 in paradise. Moreover, the region of its everlasting 
 destination is inconceivably better adapted to prevent 
 decay and corruption, and to promote vigour and in- 
 corruption, than were the salubrious gales that fanned 
 the garden of Eden. Both the nature and condition 
 of a glorified body, become its eternal safeguards 
 from the diseases and infirmities to which our mortal 
 frames are constantly subject. Thus its very attri- 
 butes and situation will for ever render it far removed 
 from dissolution ; and will serve to perpetuate, for 
 eternal ages, its highly exalted nature of a glorious 
 incorruption. 
 
 2d. The body will he raised immortal. This corrupti- 
 ble must put on incorruption, and this mortal must put on 
 immortality. 
 
 The terms incorruptible and immortal, in various 
 respects might be illustrated as synonymous expres- 
 sions. But although their import in general is the 
 s ime, still there is a sense in which there is a differ- 
 ence. An incorruptible body, although it cannot 
 perish by decay and dissolution, may notwithstanding 
 be annihilated. An immortal body will know no 
 end, either from its own weakness or from external 
 power. Such has God been pleased to constitute 
 the bodies of his children beyond the grave. Death 
 to them shall be no more. In defiance of time apd 
 
SERMON xxin. 339 
 
 superiour to injury, the body will live with him for 
 ever and ever. 
 
 Hence, though incorruption and immortality are 
 attributes so nearly allied as not easily to be sepa- 
 rated in their illustrations, still they may be consid- 
 ered only as kindred attributes, and not both en- 
 tirely the same. As both the declaration of Heaven, 
 and the circumstances of the human frame, in the 
 present state, evince the mortality of the body, so 
 both the will of Qo.d and the attributes of a glorified 
 body, will secure its immortality. As the soul is 
 destined in its nature and by Divine appointment to 
 immortality, so in the resurrection the body will 
 become immortal as the soul. And as in the present 
 state the body is inevitably corruptible and mortal, so 
 in the future state it will be raised to put on incorrup- 
 tion and immortality. 
 
 3d. Tke body at the resurrection^ will be arrayed in 
 glory. It is soivn in dishonour^ it is raised in glory. 
 
 To have these animated, useful bodily frames 
 become lifeless and turn to corruption, is an affecting 
 consideration. How humiliating the thought, that 
 these mechanically organized temples of our spirits, 
 should be changed into a loathsome, disorganized 
 mass, to be reduced to atoms by the devouring worm ! 
 How is the pride of man laid low and his glory de* 
 parted, when the king of terrours consigns his body 
 to the grave ! 
 
 But the resurrection announces a release to the 
 degraded captive from the power of the grim tyrant, 
 and exclaims, O grave ! where is thy victory ? And 
 now let us notice how glorious must be the triumph 
 to the dishonoured prisoner. But for this we must 
 have some just conception of the greatness of the 
 change in being restored to liberty, and raised to a 
 state of exaltation. Says the Apostle to his brethren, 
 the Philippians, in view of this subject. We look for 
 the Saviour, the Lord Jesus Christ ; who shall change 
 our vile body, that it may be fashioned like unto his 
 
:M0 SERMON XXllI. 
 
 glorious body, according to the power whereby be is 
 able even to Bubdue all things unto himself. How 
 mysterious and wonderful the change, when the 
 body of our humiliation will be fashioned anew; that 
 it may become of the like form with the glorified 
 body of the Lord Jesus ! 
 
 On the mount of transfiguration, Christ appeared, 
 to Peter, James, and John, in his glorious body : and 
 then, as the Evangelists inform us, His face did shine 
 as the sun, and his raiment became white and glister- 
 ing. In Revelation we have a more ample exhibition 
 of the same illustrious object; in some respects em- 
 blematical, but in all sublime and glorious beyond a 
 parallel. And being turned, 1 John, saw seven golden 
 candlesticks ; and in the midst of the seven candle- 
 sticks, one like unto the Son of man, clothed with a 
 garment down to the foot, and girt about the paps 
 with a golden girdle. His head and his hairs were 
 white like wool, as white as snow; and his eyes 
 were as a flame of fire ; and his feet like unto fine 
 brass, as if they burned in a furnace ; and his voice 
 as the sound of many waters. And he had in his 
 right hand, seven stars ; and out of his mouth went a 
 sharp two-edged sword, and his countenance was 
 as the sun shineth in his strength. Of the supreme 
 splendour of this appearance, how high must our 
 conceptions rise, when we hear St. John subjoin, 
 And when I saw hira, I fell at his feet as dead. In 
 the wonderful change at the resurrection, St. Paul 
 observes, there shall be a display of energy ; that is, 
 of power and skill, like that by which Christ subdues 
 all things unto himself What a transformation must 
 that be which these poor, frail, perishable bodies 
 will experience when the full import of this predic- 
 tion shall be accomplished ! How exceedingly is 
 such a change to be desired by beings like ourselves ; 
 subject as we are to pain and disease, decay and 
 death ! 
 
 By reason of sin and the- consequent curse der 
 
SERMON XXIII. 341 
 
 iiounced upon man during life, at death, and in the 
 grave, the body is sown in dishonour. Its mortal ex- 
 istence somewhat resembles the state of a condemn- 
 ed criminal. Various sufferings and diseases are 
 the forerunners of the execution which takes place 
 at death, with much ignominy. ^nd the putrid, 
 wasting state of a dead body, is very dishonourable 
 in itself; though the death and burial of Christ have 
 consecrated the grave to all believers, and his re- 
 surrection hath assured us that the body shall be 
 raised in glory. But how honourable will be the tri- 
 umph over death and the grave, when the body will 
 be rendered most beautiful and glorious, resembling 
 the glorious body of the Lord Jesus himself, who is 
 the (irst born from the dead. 
 
 Besides, the body itself being raised in glory, tlie 
 divine glories with which it will be constantly pre- 
 sented, will serve to render its appearance still more 
 glorious. This was the effect on the countenance of 
 Moses in beholding the glory of the Lord on mount 
 Sinai. Moses wist not that the skin of his face 
 shone, while he talked with him. But when Aaron 
 and all the children of Israel saw Moses, behold the 
 skin of his face shone, and they were afraid to come 
 nigh him. x\nd till Moses had done speaking with 
 them, he .put a veil on his face. As the light of the 
 sun causes even opaque bodies on which it shines 
 to appear luminous, so the special contemplation of 
 the divine glory caused an irradiation of the soul of 
 Moses, which was marvellously represented "to the 
 people by this external brightness of his countenance. 
 And though he was not conscious of the splendour 
 of his face, yet it was too resplendent for the people 
 to behold ; therefore he covered it with a veil when 
 he spoke to them. But if a temporary view of the 
 feebler displays of the divine glory produces such a 
 lustre in the countenance of a mortal, what must be 
 the effect of the full glories of the heavenly world 
 upon a glorified body ."' 
 
342 SERMON XXIII. 
 
 4th. The body will be raised in power, ft is sown in 
 weakness, it is raised in power. 
 
 In the future world, the righteous serve God day 
 and night in his temple: That is. they serve him without 
 cessation or rest; and need, of course, fHCulties fitted 
 to the performance of these services; faculties, whose 
 vigour the magnitude of no duty shall overcome, and 
 no continuance of action fatigue or impair. Origin- 
 ally destined for an existence of this nature, the 
 powers of the body will correspond with the activity of 
 the mind: and will sustain without injury, defect, or 
 decay, every undertaking which it is required 
 to achieve, and will accomplish every work with en- 
 joyment growing out of its exertions, histead of 
 being exhausted or weakened, it seems evident from 
 the sacred scriptures, that its strength as well as its 
 other attributes, will, like those of the mind, advance 
 towards a higher and higher perfection throughout 
 the ages of eternity. 
 
 We are constantly reminded that our mortal bodies 
 are sown in weakness; for our manifold infirmities 
 and death, in which they terminate, are peculiar 
 evidences of human imbecility. And the state of 
 the body as shrouded, buried, and over run by the 
 most hateful worms, shows most affectingly how httle 
 all the power and abilities of men can do. for them. 
 But the body of a believer will not only be raised by 
 Almighty power, it will also be endued wjth a power 
 of which we have no conception, and be rendered 
 capable of such motions and of producing such 
 effects as surpass whatever we have seen, heard, or 
 even imagined. It was the unanimous sentiment of 
 the Patriarchs, that no man could see God and live : 
 That is, that no mortal could endure the full view of 
 the glories of the invisible world. The word of i^od 
 does indeed import, that if the splendours of the 
 heavenly state were exhibited to our view, the sight, 
 so transcendently glorious, would so overwhelm us 
 as to cause the dissolution of soul and body. With 
 
SERMON XXlIi. 343 
 
 what strength, then, must glorified bodies be endued, 
 unceasingly to behold the full displays of all the 
 divine glories as they shine forth in the kingdom of 
 heaven! 
 
 And are they for ever and ever to be most actively 
 employed in the service of God without weariness or 
 rest ? What an amazing contrast compared with our 
 weak, perishable bodies ! A difference as vast as 
 that of a natural day, when contrasted with an eter- 
 nal day Our mortal frames are daily so accustomed 
 to fatigue and to the necessity of rest, that we can 
 scarcely conceive it possible for them to be so 
 changed as to be for ever freed from these, and in- 
 vested with a power which is never weakened. And 
 with what immortal vigour must they be endued, to 
 be ever awake and uninterruptedly engaged in t|;ie 
 manifold service of God, without a sensation of 
 w^eariness, or the least desire of cessation from their 
 employments ! Shall eternal ages, indeed, make no 
 impression on them to create fatigue and produce a 
 tendency to weakness ? No ; eternity, with all its 
 growing obligations and magnified duties, will only 
 serve to render them more and more vigourous, and 
 perpetuate their attribute of power with continued 
 increase and exaltation. Power eternally rising- 
 higher and higher in vigour and glory. 
 
 5th. The body tuill at the resurrection be endued ivith 
 great activity. 
 
 Various arguments might be adduced to establish 
 this proposition. Both the perfection and employ- 
 ments of the future state will require the power of 
 action the most consummate. In the world of glory, 
 all is life and activity of the most perfect nature. No 
 wearisomeness nor inactivity has ever been permitted 
 to enter the abodes of the blessed. In the present 
 state, inaction and slothfulness are characteristicks 
 of the human frame. But how changed the scene 
 in the resurrection, when the human body will be 
 endued with the attribute of perpetual activity and 
 
344 SERMON XXIII. 
 
 vigilance ! How essential to a mortal body are con- 
 stant cessations from labour and periods of rest, that 
 it may be enabled to perform the various duties of 
 life ! But a glorified body is so constituted as to be 
 for ever on the wing; unceasingly engaged in em- 
 ployments which demand the highest degree of atten- 
 tion and activity. 
 
 The Saviour declares concerning the righteous in 
 the future state, that they are as the angels of God 
 in heaven : That is, possessing in a near and kindred 
 degree, the attributes which they possess. Accord- 
 ingly, in the fourth chapter of Revelation, we are 
 taught that the four and twenty elders, the represen- 
 tatives of the ancient and modern churches, are 
 placed round about the throne, together with the 
 Four Living ones, the representatives of the angelick 
 host. The resemblance here exhibited, is such as 
 strongly to exemplify this declaration of Christ. 
 Their station is substantially the same : their em- 
 ployments the same. 
 
 The activity of angels is disclosed to us by the 
 sacred canon in many passages, and in language of 
 the greatest force. The ninth chapter of Daniel, 
 particularly, contains in relation to these glorious 
 intelligences, a remarkable illustration of this sub- 
 ject. Here we are told that Gabriel received a 
 command in heaven, while Daniel was employed in 
 prayer, to interpret his vision ; and that being caused 
 to fly swiftly, he touched Daniel about the time of 
 the evening oblation. The activity here declared, 
 is plainly superiour both to conception and calcula- 
 tion; and exceeds that of the sunbeams beyond 
 any proportion perceptible by our minds. Similar 
 to this representation will be the activity of the right- 
 eous in the future world. 
 
 In our present state, we are Hke worms of the dust, 
 slowly and humbly creeping upon the earth ap- 
 pointed for our habitation. With how much exertion, 
 and with what slow progress we go from place to 
 
 >k 
 
S£RMON XXIIL 345 
 
 place! How sluggish and slow-motioned are we 
 mortals ! 
 
 Still, to act is the end of all rational existence; 
 and to act at pleasure, the necessary concomitant of 
 happy existence. Like Moses and Elias, if we 
 obtain a part ia the first resurrection, we may here- 
 after visit distant worlds with incomparably more 
 ease, than we can now pass from one continent to 
 another, and find the ocean of space by which they are 
 separated, merely means of illustrating our activity 
 and furnishing delightful opportunities of expatiating 
 at our pleasure. 
 
 Is all heaven unceasingly active ? Do all the spirits 
 of that blessed place, glow with raptures of divine 
 love the most consummate? And have glorified 
 bodies a nature the most vigorous ? Then who can 
 conceive how great and glorious will be their activity 
 during the countless ages of eternity! 
 
 6th. The body at the resurrection will^ of course^ be in' 
 vested with the character of endless youth. 
 
 The fore-mentioned attributes united, establish a 
 complete basis to form this dehghtful characteristick. 
 The remarks which have been already made, tend 
 strongly to establish the truth of the present propo- 
 sition. 
 
 For illustration let me observe, that the angels 
 who appeared to Mary and the Apostles after the 
 resurrection of Christ, were, although created seve- 
 ral thousand years before, still youijg ; and were re- 
 garded by them at first, as being young men. On 
 them, duration in this respect, /nakes no impression. 
 Ages roll their years away, and leave them as they 
 found them in the bloom of youth which shall con- 
 tinue for ever. Such is the character of all the 
 people of God beyond the grave. 
 
 In the present state, old age comes on apace with 
 a gloomy train of infirmities. Within a few years, 
 the body goes bending and tottering to the tomb. 
 The whole frame announces that time is encroach- 
 
 44 
 
346 SERMON XXIll. 
 
 ing to prostrate its vigour, beauty, and activity in the 
 dust. But how glorious the contrast of the human 
 body, when it rises in the morn ol" the resurrection^. 
 Vigour, beauty, and eternal youth then triumph over 
 every infirmity of time and old age. Instead of 
 being worn out with years and rendered cumber- 
 some, duration will serve to invigorate the bodies of 
 the righteous and render their youth more and more 
 the perfection of beauty. The place, the company, 
 and the glorified spirit, will excite inconceivable 
 vivacity. No impression or sensation will ever mar 
 the youthful vigour of a glorified body, but all things 
 will inspirit and advance its youth to higher degrees 
 of perfection for ever and ever. 
 
 7th. Tlie body raised, will be a spiritual body. It is 
 sown a natural body., it is raised a spiritual body. 
 
 The body here sown, is a natural or animal body: 
 That is, it resembles the bodies of animals in its 
 original, its wants, appetites, pains, and diseases ; 
 and after death, turns to dust as do other animal 
 bodies. But hereafter it will be raised a spiritual 
 body, capable of the spiritual work, worship, and 
 happiness of heaven. Being entirely refined from 
 all its sensual dross and low desires, it needs no more 
 food, rest, sleep, or recreation ; is no longer in a 
 state to enjoy animal pleasures, and no more a hin- 
 derance to the soul in its holy exercises. There is a 
 natural body, and there is a spiritual body: the one 
 suited to our state on earth, the other to the heavenly 
 state. 
 
 By a natural or f\nimal body, is intended the 
 present body of man, depending for its continuance 
 upon the principle of animal lilie; the subject of in- 
 numerable frailties, and making a regular progress to 
 dissolution. Of a spiritual body it is not, perhaps, 
 in our power to form an adequate conception, feome 
 have supposed it to be a body, which, having no 
 need of the animal functions, was preserved in life 
 by the mere inhabitation of the mind. Doubtless^ 
 
liERMON XXIiL 347 
 
 the remarks already made, have pointed out tlie 
 various attributes pertaining to a spiritual body. 
 
 In the following verses, this important subjectis 
 treated in a fervent and sublime strain. After de- 
 claring that there is a spiritual body as well as an 
 animal one, the Apostle illustrates the declaration 
 by observing, That the first Adam was made a living 
 soul; the last, a quickening spirit. That the first 
 was of the earth, earthy : the second, the Lord from 
 heaven. That they who are earthy, are like the 
 earthy Adam: and they who are heavenly, like the 
 heavenly Adam. And that as we have borne the 
 image of the earthy, so we shall also bear the image 
 of the heavenly. This quickening energy does not 
 relate merely to the souls of believers, for Christ 
 will also quicken their mortal bodies by his Spirit, 
 that dwelleth in them ; and this is what is here prin- 
 cipally intended. Thus, they would not only bear 
 the image of the heavenly Adam in their souls, but 
 in their bodies also, which would be raised very dif- 
 ferent from their present appearance and capacities, 
 and rendered glorious. We are next informed, that 
 they who are alive at the sounding of the last 
 trumpet, must necessarily undergo a change of the 
 same nature as that which the dead will experience, 
 and which is described in the preceding part of the 
 chapter. 
 
 Hence we may see, that a spiritual body will in its 
 nature, possess powers of lite totally superiour to 
 those which we now possess, being destined to re- 
 semble, in this respect, the quickening Spirit whose 
 image it will bear. None of its organs will prove 
 temptations to sin, as in the present world ; but all 
 of them will be wonderful aids to holiness. The 
 sacred scriptures do frequently represent this cir- 
 cumstance as an essential distinction between that 
 which is natural or animal, and that which is spirit- 
 ual. 
 
 A spiritual body will also possess organs of per- 
 ception and enjoyment of a far higher and more 
 
348 SERMON XXIII. 
 
 noble nature than those with which we are now tur- 
 nished. Like Moses and Elias, the glorified man 
 may be able without danger of mistake, to direct ' 
 his way from the highest heavens to the distant re- 
 gions of the universe. Moreover, the attributes of 
 the body will generally so resemble those of the 
 mind, as to render the epithet spiritual, the proper 
 description of iis nature. Like the mind, it may in- 
 herently contain the principles of life and the seeds 
 of immortality. 
 
 At the resurrection, the human body will doubtless, 
 not only be greatly changed as to the quality of its 
 substance, but also in regard to its form. There 
 must be a great difference as it respects the organs 
 and faculties of the body. Some that are necessary 
 in the present state, will be useless in the future; and 
 probably others, then become essential, will be sub- 
 stituted. In the future state, there will be no propa- 
 gation of the human species ; neither will there be 
 necessity of food, as in the present state, for the sup- 
 port of the body. Hence, wonderfully changed 
 must be the faculties and form of a spiritual body. 
 
 Perhaps we may consider the peculiar essence, or 
 particular attribute of the epithet spiritual, as the 
 climax or highest perfection of a glorified body, in 
 relation to the forementioned qualities and attributes. 
 It is that which Avill render in the highest degree 
 perfect, the attributes of incorruption, immortality, 
 glory, power, activity, and youth. How much it will 
 be assimilated to a glorified spirit in its nature, em- 
 ployments, and enjoyments, cannot be determined. 
 No doubt its spiritual attribute will be (hat refined 
 and glorious quality which will be the nearest resem- 
 blance of those exalted beings that compose the 
 kingdom of glory. 
 
 INFERENCES. 
 
 let. If objections be advanced against the doctrine oj the 
 resurrection, they must be groundless. 
 
 God is a being of almighty power, consequently 
 
SERMON XXIIl. 349 
 
 can do whatsoever pleaseth him. He has created, 
 or given positive existence ; produced something, of 
 which there was nothing. And surely, he who 
 created the world and formed human bodies out of 
 the dust of the ground, is able to raise the same 
 when they become inanimate, and inspirit them with 
 superiour life and vigour. It is not a difficult work 
 for Omnipotence to form lifeless, scattered particles 
 of matter into an organized body, endued with all the 
 glorious attributes of immortality. Is any thing too 
 hard for the Almighty ? No : though we may greatly 
 err, not knowing the scriptures, nor the power of 
 God. 
 
 Although we cannot determine what particular 
 particles are necessary to constitute the same body, 
 yet we may rest assured tfiat the Lord can, and that 
 he will raise those which are essential. We do not 
 hesitate to say we have now the same bodies which 
 we inhabited in childhood, although they may have 
 but few of those numerical particles. And though 
 our bodies die and mingle with the dust, yet the om- 
 niscient and omnipotent God can determine with 
 absolute certainty what particles and peculiarities 
 constitute ^he basis and essence of identity, and 
 from their inherent qualities will form a regular, glo- 
 rified body. 
 
 We are not capable of distinguishing bodies by 
 the particles, of which they are composed, but by 
 figure, size, and features ; and when our bodies shall 
 be raised at the last day. we shall undoubtedly be 
 conscious, that they are the same bodies we inhabited 
 whilst here on earth. And though this doctrine is 
 mysterious, far above our comprehension, still this is 
 no objection against its being a divine truth. The 
 philosophy of the vegetation and growth of plants 
 and trees, is as really incomprehensible to us as the 
 doctrine of the resurrection. When grain is com- 
 mitted to the earth, we cannot comprehend how the 
 stalk shoots up and produces grain ; but we are 
 
SoO SERMON XXliL 
 
 confident, tiM seeds thus committed, die, vegetate; 
 and bring forth their same kind in abundance. Now, 
 who is the man, that can tell whether all, or a part, 
 or whether any of the essential particles of the grain 
 sown, compose thatAvhich is reaped ? 
 
 All objections against the doctrine of the resurrec- 
 tion are unrefisonable. Its denial is an article of in- 
 lidclity. The Sadducees denied and opposed it; 
 though the Apostles were its strenuous advocates. At 
 this day, some deny it; whilst olhcrs are earnestly 
 contending and proving from the scriptures, that there 
 will be a resurrection cf the dead both of the just 
 and unjust. Some affirm that it is not necessary for 
 the bodies of the dead lo be raised, as the soul is 
 the prime agent both of *he righteous and wicked. 
 Hence, they imagine other bodies or forms, may as 
 well be prepared for the everlasting dwelling of the 
 sonl. But such a supposition is contrary to both 
 reason and divine revelation. 
 
 2d. The doctrine of the resurrection exhibits an impor- 
 tant specimen of the cotisistemy of divine revelation, in 
 view of the different parts of thii great system. 
 
 The gospel every where discloses to us illustrious 
 things, concerning the future happiness and glory of 
 the mind ; and at the same time, teaches us that it 
 will be re-united to the body in the future world. 
 The least reflection, however, will convince us that 
 such bodies as we now possess, must be verj ursuit- 
 able mansions for minds, destined to be thus glori- 
 ous and happy. The mind is prepared for an elegant 
 mansion. Such a body as our mortal frame, could 
 only become its prison. I'he resurrection that 
 divine light discovers to us, that the bod} shall be 
 fitted to become the habitation of a sanctified and 
 immortal mind, and prove to it a most useful and 
 delightful companion throughout eternity. Here we 
 learn, that the body will be suited to all the percep- 
 tions, employments, and glories of the mind ; and 
 that the soul in the possession of this residence, will 
 
SfiR^lON xxili. 35 i 
 
 become more exalted and blessed. Thus this part of 
 the Christian s}*stem, is exactly proportioned to the 
 rest, and strongly illustrative of the wisdom and 
 goodness of its author. 
 
 3d. Tlie doctrine of the resurrection is a doctrine of 
 revelation only. 
 
 To the standard of divine truth we must bring our 
 sentiments in relation to this subject, to determine 
 v/hether they be correct or not. Of this doctrine 
 not a trace can be found in all the investigations of 
 philosophy. It must, indeed, be acknowledged to 
 lie beyond the reach of reason; and in its very 
 nature, to be hidden from the most scrutinizing in- 
 quiry. The resurrection itself is an event, deperid- 
 ing absolutely on the will, as well as on the power 
 of God : And what he will choose to do with respect 
 to this subject, no being but himself can determine. 
 
 Yet no doctrine, devised by philosophy concern- 
 ing man, is so sublime, so delightful, or so fitted to 
 furnish consolation and hope to beings whose life in 
 this world is but a moment, and whose end is the 
 grave. All who have gone before him, have pointed 
 their feet to its silent chambers; and not one of them 
 returned, to announce that an opening has been dis- 
 covered from their dreary residence, to some other 
 more lighfsome and more desirable region. No lamp 
 illumines the midnight within. In absolute despair, 
 he calls upo i p'i'osopby to cheer his drooping mind; 
 but he calls in vain. She has no coiisolations for 
 herself; and can therefore, administer none to him. 
 Here, she coldly andsuUeidy cries, is the end of man! 
 From nothing he sprang: to nothing he returns. 
 All that rem lins of bin is dust, which here is mingled 
 for ever with its native earth. 
 
 At this sullen moinent of despair, Revelation ap- 
 proaches ; and with a command, at once awful and 
 delightful, exclaims, Lazarus, come forth! We shall 
 not all sleep ; but we shall be changed in a moment, 
 in the twinkling of an eye^ for the trumpet shall 
 
352 S£RMON XXIII. 
 
 sound, and the dead shall be raised incorruptible. 
 For the Lord himself shall descend from heaven with 
 a shout, with the voice of the arch angel, and with 
 the trump of God ; and the dead in Christ shall rise 
 first. Divine revelation alone avers, that at the end 
 of time, immediately preceding the general judge- 
 ment, ail that shall then be on earth or in their 
 graves, shall come forth; and every soul and body 
 of the whole human family be summoned before the 
 judgement-seat of Christ. 
 
 4th. Wisdom admonishes to a preparation for the future 
 well-being of the body. 
 
 The human frame, in view of the distinction to 
 which it is entitled beyond the grave, is of incalcu- 
 lable value. Then let none of its members serve as 
 instruments of unrighteousness unto iniquity, but of 
 righteousness unto holiness. Let not our concern 
 be to make provision for the lusts of the flesh; but 
 for the wonderful attributes of a glorified body. Let 
 not the temporal, bat the eternal welfare of these 
 frail tabernacles be mciives to direct our ways. Let 
 them not be degraded by any base deed ; but let us 
 so love, nourish, and cherish them, that we shall 
 with the most effectual care, secure their revival to 
 all that distinction and enjoyment which a blessed 
 resurrection gloriously proffers. 
 
 5th. iVe are encouraged to entertain the highest appre- 
 hensions concerning the future glory of the mind. 
 
 If the resurrection will produce such great and 
 delightful things for the inferiour nature ; what must 
 we suppose will be the future allotments of the 
 mind, in its nature imperishable and eternal ? The 
 utmost efforts of human imagination cannot equal the 
 future glory of the body, as revealed in the word of 
 God. How exceedingly abundant, then, above all 
 that we are able to ask or think, will the mind be 
 exalted, adorned, and enraptured by Him whose 
 glory and delight it is to bless, and who has already 
 unstamped it with his own glorious iinage. In 
 
S.ERA10N XXIll. 333 
 
 the world of glory, the mind united to a spiritual 
 body, will perceive more clearly, enjoy more exqui- 
 sitely, and act more gloriously, than it would do,if dis- 
 embodied. This subject may not only be improved 
 by way of inference, to show that the souls of the 
 righteous will be hereafter completely blessed ; but 
 incomparably, inconceivably glorious. 
 
 6th. This subject is no ground of comfort^ but of alarm, 
 to the ungodly and impenitent. 
 
 Terrible thought to all unrighteous, unbelieving 
 sinners, that at the resurrection the bodies of all the 
 unjust will come forth from their graves, like guilty 
 prisoners and condemned criminals, to be a source 
 of additional woes to the soul for ever and ever ! 
 Has the Lord given some of you, my hearers, health- 
 ful and active frames } and do you dote upon their 
 vigour and beauty } Does the framer of your bodies 
 call upon you to employ them in his service ^ and 
 have you never bowed the knee, nor turned your 
 eyes, nor extended your hands towards heaven in 
 prayer } Do you say your tongues are your own ? 
 And are your hearts so filled with self-importance, 
 that you scorn to use your lips as suppliants, in ad- 
 dressing the throne of divine grace for mercy, and 
 pleading earnestly for the pardon of your sins ? 
 Does the blessed Redeemer admonish you, to seek 
 first the kingdom of God and 4us righteousness ,^ and 
 do you make it your main concern to ornament the 
 body } accounting its pleasures as your chief joy ? 
 Alas ! what folly and madness, so to think and act, 
 as most fatally to ruin the body, and your immortal 
 souls ! Notwithstanding all your care and indul- 
 gence of your mortal frames, if you die in impeni- 
 tence they will be raised to shame and everlasting 
 contempt. If they come forth with the attributes of 
 incorruption, strength, and activity, they will express 
 with awful horrour, the direful passions and torments 
 of your wretched existence. They will not lessert, 
 but augment your intolerable eternal pains. Doleful 
 
 45 
 
35't SERMON XXIII. 
 
 reflection! to endure the curses of the God of heaven, 
 in your souls and bodies for ever and ever, without 
 any mixture of mercy ! Those bodies which appear 
 in the house of God, in the time of his solemn wor- 
 ship, in a careless and indecent manner, will be far 
 from levity when summoned to the judgement. The 
 wicked will be filled with horrour, when their eyes 
 shall behold the Lord Jesus revealed from heaven 
 with his mighty angels, in flaming fire taking ven- 
 geance on them that know not God, and that obey 
 not the gospel of our Lord Jesus Christ. Those ears 
 that now listen to the enchanting sounds of tempta- 
 tion and wickedness, and hear the inviting calls of the 
 o-ospel with indifference and disgust, will be everlast- 
 ino- inlets of anguish to the soul. How will both the 
 soul and body of every Christless sinner be over- 
 whelmed with agony and seized with eternal con- 
 sternation, when their final sentence, Depart from me, 
 ye cursed ! shall be pronounced. Let me remark, 
 that as glorious and delightful as the doctrine of the 
 resurrection is to saints, so inglorious and dreadful 
 must it be to sinners. 
 
 7 th. This subject is precious and profitable to saints. 
 
 By living a few years in these animal bodies, we 
 naturally become attached to them ; and it is affect- 
 ino- to think they must shortly decay, become putre- 
 faction, and amass ot vile dust. With secret disgust, 
 and painful sensations our minds turn from the 
 thought 
 
 But in joyful contemplation, the believer with an 
 eye of faith, can look beyond the grave to the resur- 
 rection, which will cause an amazing and glorious 
 alteration. Is such a one afflicted with bodily in-- 
 firmities, paiited with acute diseases ^ Do any bear 
 a weak, decaying body, which retards them in their 
 journey towards the heavenly Canaan ^ Let such 
 take courage, and not despond. Be comforted and 
 strengthened; for in the resurrection, God shall 
 wipe away all tears from your eyes, and there shall 
 
SERMON xxiu. 355 
 
 be no more death, neither sorrow, nor crying; neitlier 
 shall there be any more pain. Yes, your light and 
 temporary afflictions will shortly be exchanged for 
 an eternal and inconceivable weight of glory. 
 
 They who have lost near and dear pious relatives 
 and friends may receive consolation in the view of 
 this subject. Have some of you, my hearers, seen 
 the eyes of such, which once sparkled with life and 
 beauty, rolled in death ; that tongue, which once in.- 
 structed and encouraged, sealed in solemn silence; 
 and the whole frame a lifeless corpse, turning to the 
 food of worms ? Console yourselves. At the resur- 
 rection, their bodies will be rendered incorruptible, 
 glorious, spiritual bodies, fashioned like unto Christ's 
 own glorious body Then let divine light illumine 
 your understandings : Let heavenly rays beam with 
 consolation upon your souls. 
 
 Christian friends, O ! frequently contemplate the 
 wonderful, the delightful, and glorious change your 
 frail, decaying tabernacles will experience in the 
 morn of the resurrection. Extend your thoughts a 
 little forward, what divine and blessed realities are 
 presented! And shall not the prospect of the 
 glories of the heavenly world inspire you with 
 Christian fortitude, under the trials of your pilgrim- 
 age state } It is your privilege to be profited here 
 below, in the view of the precious, extatick truths 
 flowing from this subject. Yet a little while, and 
 you will mount triumphing on the celestial wings of 
 a glorified body, soaring for ever higher in degrees 
 of perfection ; and with seraphick love, shouting 
 God's praises in endless day. Amen, 
 
SERMON XXIV. 
 
 MrVlSTERS OF THE GOSPEL ENCOURAGED TO HOLD FORTH 
 VARIETY, AS A PROMINENT TRAIT IN THEIR PUBLlCts' 
 DISCOURSES. 
 
 Matthew xiii. 52. 
 
 Every scribe which is instructed unto the kingdom of 
 heaven.) is like unto a man thai is a householder., which 
 Irringeth forth out of his treasure things new and old. 
 
 X HESE words the Saviour addressed to his disci- 
 ples immediately after the delivery of a number of 
 important parables. They seem to have been apart 
 from the multitude; and he demanded of them 
 whether they understood the things he had related. 
 They readily answered in the affirmative, though 
 perhaps too Confidently. Christ, however, did not 
 administer rebuke ; but his answer tended to show 
 the importance of their being skilled in the mysteries 
 of the kingdom of God. Jesus saith unto them. Have 
 ye understood all these things ? They say unto him, 
 Yea, Lord: Then said he unto them. Therefore, every 
 Bcribewhich is instructed unto the kingdom of heaven, 
 is like unto a man that is a householder, which 
 bringeth forth out of his treasure, thin2;s new and 
 old. 
 
 Now let us attend to a brief exposition of these 
 words. The scribes were at this time the teachers 
 of the Jews, under the Jewish dispensation : and the 
 Apostles, with their successors in the ministry, were 
 to be the teachers of the Gentiles, under the Chris- 
 tian dispensation. Every one of them, therefore, 
 ought to be a scribe well instructed in all things per- 
 taining to the kingdom of heaven. This the Saviour 
 
b'ERaiON XXIV. cia7 
 
 represented under the similitude of a householder, 
 who has to provide for a large family. Such a one 
 will take care to have a stock of provisions on hand 
 for their supply, to which he will be continually 
 adding those things which he judges needful or use- 
 ful. Thus the people would depend on the Apos- 
 tles and other ministers of Christ as stewards of the 
 mysteries of God, who were appointed to dispense 
 to them the bread of life. They should, therefore, 
 carefully treasure up in their understanding and heart, 
 what they had learned ; and add to their fund of 
 knowledge continually, by deriving fresh instruction 
 from what they see, hear, and experience. Then 
 they w^ould be able to bring forth old truth, with new 
 observations, illustrations, and exhortations ; and to 
 lead the people forward in knowledge, as they made 
 progress themselves. In accordance with these re- 
 marks, the apostle Paul addresses his Corinthian 
 brethren in the following terms : Let a man so ac- 
 count of us, as of the ministers of Christ and stew- 
 ards of the mysteries of God. Moreover, it is re- 
 quired in stewards, that a man be found faithful. 
 Tiius we are reminded, That they ought to be dili- 
 gent, who have not only to be wise for themselves, 
 but to dispense the wisdom of God to others. 
 
 These introductory observations serve to show 
 that by the term scribe^ is to be understood a minister 
 of the gospel. But to be qualified for this important 
 oliice and station, a man must be taught of God, bv 
 having his heart renewed by his holy Spirit, and his 
 understanding richly stored w ith the manifold truths 
 of divine revelation. Moreover, such a one will 
 bring forth from his extensive store of knowledge^ 
 thii)gs both new^ and old, to the people of his stew- 
 ardship. One great object in his studies and re- 
 searches, will be to have variety in his instructions. 
 
 In the prosecution of the present subject, my de- 
 sign is to exhibit some of the encouragements, and 
 show how important it is that ministers of the gospel 
 
35B SERMON XXIV. 
 
 hold forth variety as a prominent trait in their pub- 
 hck discourses. But, while at the threshold, let me 
 remark, that I am not presuming to give directions to 
 those men whose eminent piety, experience, profound 
 erudition, or elevated stations, have rendered them 
 highly venerable. Let me freely confess as it re- 
 spects my own character as a sinner, or as to my 
 christian walk, 1 feel myself the least worthy of the 
 ministerial office. Notwithstanding, a humble hope 
 is entertained that the present discourse will prove 
 profitable to both saints and sinners, and even to 
 some in the gospel ministry. 
 
 Then let me not waive the point in view; but let it 
 be freely granted, that the kingdom of God is suffi- 
 ciently large to produce materials for subjects new 
 as well as old ; not only for one, or for ten years, but 
 for the longest period of our mortal existence, hi 
 general, the field is as vast as the works of creation, 
 providence, and redemption, which God has made 
 known to man ; and ideas and motives may be pre- 
 sented as varied and interesting as can be drawn from 
 heaven, earth, and hell. The Lord has not limited 
 those who are called to preach his word, as it re- 
 spects means of knowledge and excellent attain- 
 ments; but he has made rich provision and given 
 ample scope for the contiimed enlargement of all the 
 human faculties, and the improv^ement of ministerial 
 gifts and talents. As their station is an elevated and 
 important one, which must be supported by a rich 
 treasure and increasing revenue, so an extensive, 
 an unbounded field is furnished to yield copious and 
 permanent supplies. And if any are straitened, it 
 cannot be for the want of means and diversity of 
 objects ; but because they will not arise to take an 
 extensive view of the kingdom of God. 
 
 it is sometimes observed, that ministers of the 
 gospel should be dismissed from the people of their 
 charge, to take the oversight of some other congre- 
 gation J and the reason assigned is expediency : a?^ 
 
SERMON XXIV. 359 
 
 though they had exhausted the fund of theology, of 
 mental mstruction, and Christian edification. Six, or 
 ten years at most, are deemed the extent, that one 
 man should continue steadily as the pastor of any 
 church. But why.'^ Are there not a sufficient vari- 
 ety of interesting texts in both the old and new Tes- 
 taments ? Or has not the Lord provided resources 
 manifold to that extent, that they can be illustrated 
 with variety of manner, of observations, of simili- 
 tudes, and with a newness of interest ? Surely in 
 these there can be no lack, no deficiency. A steward 
 may not be devoted to the service of his master; and 
 hence, imaguie he comes short of accomplishing his 
 work : notwithstanding for his delinquency he is to 
 be blamed. But if he be really unable to give him- 
 self wholly to his work, he is entitled to pity and 
 compassion. The probable reason, however, why 
 there is a want of variety in the sermons of many, 
 is that they have viewed the study of theology as a 
 science of a very Umited range. They do not take 
 an extensive survey of that wide and divine field 
 which is presented before them. They do not well 
 consider how intimately connected is the economy of 
 nature with the economy of redemption ; and that 
 it is the same God, that contrived the system of 
 nature, who is also the author of eternal salvation to 
 all that love and serve him. But it is unquestionably 
 unbecoming for a divine, or for any man, to overlook 
 or to undervalue any of the modes, by which the 
 divine Being is pleased to make known his nature 
 aad perfections to mankind. 
 
 If we consider the system, or study of theology in 
 its most extensive sense, in its relations to the supreme 
 Being, to his past and present dispensations of the 
 human race, to the present circumstances and future 
 destiny of man, and to the physical and moral condition 
 of all the sentient and intelligent beings of which we 
 have any intimation, we must view it as the most varied 
 and comprehensive of all the sciences; as it embra- 
 
3(50 SERMON XXIV. 
 
 ces within its compass all the other departments of 
 useful knowledge both human and divine. All the 
 moral arts and sciences may be considered as having 
 a direct bearing on theology as the grand central 
 point ; and as having a certain tendency to promote 
 its important objects. Religion rightly understood, 
 never disdaiiis to derive her supports and illustra- 
 tions from the resources of science and the system of 
 nature; for the investigations of philosophy into its 
 economy, are only inquiries into the plans and ope- 
 rations of Deity. Moral philosophy especially, 
 ought always to consider it as her highest honour to 
 walk as a hand-maid in the train of that religion, 
 which points out the path to eternal bliss. And it 
 should not be considered as in opposition to true re- 
 ligion, nor in hostile array to vital piety ; for philo- 
 sophy and religion should march hand in hand to the 
 portals of immortality. Geography and geology, 
 history and chronology, anatomy and physiology, as- 
 tronomy and philosophy, do all come within the pro- 
 vince of the divine; for scriptural facts maybe the 
 more extensively illustrated from those arts and sci- 
 ences, which serve to elucidate the works of God, 
 exhibited in the system of nature. These subjects 
 are highly favourable to the promotion of the impor- 
 tant objects of religion, and they present materials, 
 that ministers of the gospel may be neither barren, 
 nor unfruitful ; but ahvays abounding in the work of 
 the Lord, by bringing forth from their manifold and 
 increasing treasure, things both new and old. 
 
 2d. Ministers of the gospel may be encouraged to in-^ 
 troduce variety in their religious instructions^ from the con- 
 sideration that it is so well calculated to excite and interest 
 the attention of their hearers. They are called to ad- 
 dress intelligent beings, whether saints or sinners, 
 who have capacities capable of enlargement and of 
 ^reat attainments. And the Lord has endued them 
 with such active principles in the very constitution of 
 their natures, as are most readily excited by new 
 
SERMOiV XXIS . 361 
 
 subjects. The experience of every age, and the 
 observations of every class of men, bear testimony to 
 this fact, that novelty and variety are highly requi- 
 site in order to arouse the attention, not only of 
 the more ignorant, but even of the more intelli- 
 gent class of mankind, and to excite them to make 
 progress in the path of moral and intellectual im- 
 provement. The principle of curiosity which ap- 
 pears at a very early period of life, and which the 
 variegated sceriery and novel objects of nature tend 
 to stimulate and to gratify, instead of being depres- 
 sed and decried as it relates to the things of religion, 
 ought to be encouraged and cultivated in the minds 
 both of the old and the young. It is a principle 
 which God himself has implanted in our natures for 
 wise and important purposes, and requires only to be 
 chastened and directed in a proper channel, in order 
 to become one of the most powerful auxiliaries in 
 the cause of religion, and of moral and intellectual 
 improvement. To gratify this principle, and to in- 
 crease its activity, the Creator has adorned our globe 
 with a combination of beauties and sublimities, 
 strewed in endless variety overall its different regions. 
 And as the system of nature in all its parts presents 
 a boundless variety of scenery to arouse the atten- 
 tion and to gratify the desire for novelty, so the 
 revelation of God contained in the sacred records, 
 displays a diversified combination of the most sub- 
 lime and interesting subjects and events. And as 
 the scenes of nature and the scenes of revelation 
 are thus wonderfully diversified, in order to excite 
 the attention of intelligent beings and to gratify the 
 desire for variety, so we have every reason to believe 
 that the scenes, objects, and dispensations which will 
 be displayed in the heavenly world, will be incom- 
 parably more grand and diversified. When we con- 
 sider the immensity of God's universal kingdom, and 
 the numerous systems, and worlds, and beings com- 
 prehended within its vast expanse; and that the encr- 
 
 46 
 
^62 bEUMON XXIV. 
 
 gies of creating power ma) be for ever exerted in 
 raising new worlds into existence, we may rest as- 
 sured that the desire of variety and novelty in holy 
 intelligences, will be completely gratified throughout 
 an endless succession of existence ; and that the 
 most luxuriant imagination in its boldest excursions, 
 can never go beyond the reality of those scenes of 
 diversified grandeur which the heaven of heavens will 
 display. 
 
 I3ut away heated imagination, and violent enthu- 
 siasm! Should not ministers of the gospel beware. 
 lest they instil into the minds of their hearers a vain 
 curiosity, and excite an itciiing ear ? Truly my 
 hearers. But the most etiectual method for this, 
 is that they excite in their minds a laudable curios- 
 ity, and thus prepare the way for sound doctrine. 
 A rich diversity of topicks irom the pulpit would 
 afford manifold excitements to rouse this • principle 
 into exercise, and to direct the mind to the contem- 
 plation of the marvellous word and wonderful works 
 of God. What encouragement then, for every min- 
 ister of the gospel to be zealous to bring forth from 
 an inexhaustible treasure things both new and old I 
 
 ,3d. Jf ministers of (he gospel would hold forth variety 
 in their piiblick discourses as a prominent trait, their con- 
 duct would be in accordance ivith the divine economy in the 
 revelation ivhich God has given to man. Not only does 
 the face of nature exhibit boundless variety, and the 
 heavens bespangled with stars ; but the volume of 
 divine truth also exhibits the same diversity of 
 scenery. And is it not becoming the heralds of salva- 
 tion, to endeavour in some feeble degree, to become 
 imitators of the author of their messages ? Certainly, 
 it cannot be denied, that in the writings both of the 
 Old and New Testament, as in ail the other displays 
 and manifestations of the Almighty, divine perfec- 
 tion and Providence are exhibited in the most diver- 
 sified aspects. And now let some of the facts, 
 wivents, and transactions, which are recorded for our 
 
aERMO^ XXIV. 303 
 
 instruction, be briefly noticed. I shall quote the par- 
 ticulars as arranged in the Christian Philosopher, by 
 Thomas Dick; to which work I am not only indebted 
 for ideas on this subject, but also for a number of 
 whole pages. He observes. We have recorded a 
 history of the creatio)i and arrangement of our globe ; 
 of the formation of the first human pair; of their pri- 
 meval innocence, temptation, and fall ; of the arts 
 whicii were cultivated in the first ages of the world ; 
 of the desperate increase of human wickedness ; of 
 the building of the ark; of the drowning of the world 
 by a universal deluge; and of the burning of Sodom 
 by fire from heaven. We will now pass to the account 
 of the origin of languages; of the dividing of the 
 Red Sea; of the joiuMieying of the tribes of Israel 
 through the deserts of Arabia; of their conquest of 
 the promised land, and their wars with the nations 
 of Canaan ; of the corporeal translation of Elijah 
 from earth to heaven; of the manifestation of the 
 Son of God in human flesh, the benevolent miracles 
 he performed, and the triumphs he obtained over all 
 the powers of earth and hell. We are here presented 
 with the most interesting and effective narratives, 
 elegies, dramatick poems, and triumphal songs; with 
 views of society in the earliest ages of the world, 
 when the lives of men were prolonged to nearly a 
 thousand years ; with splendid miracles jferformed 
 in the land of Egypt, in the wildernes^ of Horeb 
 and in the field of Zoan ; when the sun and moon 
 stood still in their habitation; when the waters of the 
 great deep were divided, and mountains shook and 
 trembled at the presence of Jehovah. We are 
 favoured with the history of the glorious marching 
 of a whole nation through the deserts of Sinai, under 
 the guidance of a miraculous pillar of cloud and fire; 
 of the visits of celestial messengers and the visible 
 symbols of a present Deity. We are addressed with 
 prophetical delineations of the present and future 
 condition of the race of Adam ; with descriptions of 
 
364 SERMON XXIT. 
 
 the power, wisdom, love, and majesty of the Almighty, 
 and of his operations in heaven and earth ; and with 
 the results and bearings of the economy of redemp- 
 tion. Divine songs, odes, and hymns, composed by 
 angels and inspired men ; maxims of moral wisdom, 
 examples of sublime eloquence, of strength of rea- 
 soning, and of manly boldness of reproof; and pro- 
 verbs, parables, allegories, exhortations, promises, 
 threatenings, and consolatory addresses, are pro- 
 mulged with abundance of variety of manner, and 
 peculiar occasions and circumstances, in short, 
 in the word of God we have detailed, in the greatest 
 and most interesting variations, history, antiquities, 
 voyages, travels, philosophy, geography, natural 
 and moral science, biography, arts, epick poetry, 
 epistles, memoirs, delineations of nature, sketches 
 of human character, moral precepts, prophecies, 
 miracles, narrations, wonderful providences, mar- 
 vellous deliverances, the phenomena of the air, the 
 waters, and the earth. The past, the present, and 
 the future scenes of the world are all blended 
 together in one vast, harmonious system, without ar- 
 tificial order ; but with a majesty and graitdeur, cor- 
 responding to the style of all the other works of 
 God. Moreover, we caimot deny hut that they are 
 calculated to interest and gratify the principle of 
 curiosity; and to convey reproof, correction, and in- 
 struction in righteousness, and to mnke the man of 
 God perfect and thoroughly furnished to every good 
 work. 
 
 Now, since the book of nature and the book of 
 revelation ; since all the manifestations of the Crea- 
 tor in heaven and earth, are characterized by their 
 sublime and diversified aspect, let me ask. Why 
 should not the ministers of the gospel be imitators of 
 God, in displaying the diversified grandeur of his 
 kingdom of providence and grace, before the minds 
 of those whom they profess to instruct f Why should 
 they confine their views to a ^ew points in the Christ 
 
aERMON XXIV. 366 
 
 tian system ; to a few stones in the fiabrick oi' the 
 Divine operations, when a wide and unbounded pros- 
 pect lies before them? Why should they not rather 
 attempt to rouse the moral and intellectual energies 
 of mankind from the pulpit and press, by exhibiting 
 the boundless variety of aspect which the revelations 
 of Heaven present, that men may learn with intelli- 
 gence and devout contemplation to meditate on all 
 the works of the Lord, and to tpdk of all his doings ? 
 By enlarging and diversifying the topicks of religious 
 discussion, they would have it in their power to 
 spread out an intellectual feast lo allure and gratify 
 every variety of taste. The young and the old, the 
 learned and the unlearned, yea, even the careless and 
 the ignorant, the skeptical and dissipated, might be 
 frequently allured, by the selection of a judicious 
 variety of striking and impressive objects and de- 
 scriptions, to partake of those mental enjoyments 
 which might ultimately issue in the happiest results. 
 The man of an inquisitive turn of mind, who is wont 
 to throw every thing aside that has the appearance 
 of religion, on the account of its dulness to him, might 
 have his curiosity excited and gratified amidst an in- 
 teresting variety ; and from perceiving the bearing 
 on the great realities of religion both for the present 
 and lijture state, might be led to serious inquiry after 
 the path that leads to ifnmortality. In a word, to 
 associate and intersperse the arts end sciences, and 
 every department of useful knowledii;e with divine 
 subjects, is to consecrate them to their original and 
 legitimate ends, and to present religion to the minds 
 of men in its most sublime, and comprehensive, and 
 attractive form, corresponding to what appears to be 
 the design of the Creator, in all the manifiestations he 
 has given of himself, in the system of nature, in the 
 operations of Providence, and in the economy of 
 Redemption. 
 
 It may be replied, That the Lord has given a reve- 
 lation to mankind in -^ iew of what they are, and not 
 
lit)0 SERMON XXlV. 
 
 of what they ought to be; therefore he was graciously 
 pleased to grant one suited to their fallen condition. 
 But is it not the duty of ministers of the gospel to 
 address them as intelligent beings who have sinned, 
 and not merely as those who have never transgress- 
 ed? Are they not in some measure to follow that 
 diversified and divine pattern which God has put 
 into their hands as a guide and rule for their imita- 
 tion ? Or shall mortal man presume to be wiser than 
 his Maker? Because God gives mandates and law 
 to all the holy and exalted beings thai surround his 
 throne, is he the less capable ot discerning what in- 
 structions, methods, means, and ways would be the 
 most suitable to be unfolded to the inhabitants of 
 this lower world ? Or because his ambassadors are 
 here on the ground, and see with what a wicked and 
 rebellious race they have to treat, shall they pretend 
 to be wise above what he has written, by greatly re- 
 trenching and circumscribing his communications? 
 Can they teach their.King knowledge, and learn him 
 wisdom ? As his understanding is infinite, his omni- 
 science would certainly enable him to foreknow 
 what things would be best to be revealed to our 
 apostate race, dead in trespasses and sins. Doubt- 
 less he who gave existence to the inhabitants of the 
 earth, and who implanted in them the various prin- 
 ciples of their animal, intellectu.tl, and moral natures, 
 could determine what things would be the most fa- 
 vourable and effectual to arouse their energies, excite 
 their attention, and to awake them to a solicitous in- 
 quiry concerning divine and eternal realities. And 
 some of the varieties and glorious novelties which 
 God has not been ashamed, but pleased to have re- 
 corded in his holy word, have been named. And 
 what an interesting variety would be presePited, were 
 they chosen as the foundation of religious and pub- 
 lick discourses! This is one great and important 
 end for which they were revealed to man. They 
 are dispersed throughout the sacred pages, and are 
 
sERMON XXIV". 367 
 
 SO valuable that men should seek lor them as for 
 hi<Ide!i treasures. But especially we may be led to 
 see, that if ministers of the gospel would hold forth 
 variety iti their publick discourses as a prominent 
 trait, their co.iduct would be in accordance with the 
 divine economy as manifested in the system of reve- 
 lation. 
 
 4th. The particular examples of holij men of old, who 
 spike as th?-i/ were moved hy the Holy Ghost ; of the Sav- 
 iour and the ^i^postles, and many eminently ivorthy minis- 
 ters of the gospel, may be held up for imitation as an en- 
 couragement to a variety of topicks and illustrations in the 
 discharge of the ministerial office. The writings of 
 Moses are extensive not only as historical records, 
 but they are a rich fund from which may be derived 
 abundant instructions, relating to social, civil, and 
 religious lite: Besides those laws and reoulations 
 which were peculiar to the Jewish nation, a great 
 variety of important rules are laid down to direct us 
 in the various pursuits of life, and in the more imme- 
 diate duties of religion. The Psalms of David are 
 full of piety, and an almost continual scene of devo- 
 tion ; but how marvellous for their abundant variety 
 of interesting subjects! The Proverbs of Solomon 
 area continued series of diversified texts, relating to 
 worldly concerns, to the propriety or impropriety 
 of human conduct, to moral principle, and to a godly 
 or ungodly life. Isaiah and Jeremiah abound with 
 beautiful and sublime varieties. The Saviour is the 
 most interesting preacher, both as it respects tempo- 
 ^al concerns and Christian morality, and those more 
 solemn truths which immediately relate to eternity. 
 Perhaps some may be ready to imagine the apostle 
 Paul was averse to a variety of subjects in the preach- 
 ing of the word, because he declared to the Corin- 
 thians, I determined not to know any thing among 
 you, save Jesus Christ and him crucified. This ex- 
 pression shows that the Apostle considered his great 
 work and main business to be the preaching of the gos- 
 
3(>8 SERMON XXi\ . 
 
 pel: And that in the expounding of the old Testament, 
 in his conversation and sermons, he aimed to prove 
 that Jesus Christ was the true Messiah, who was to 
 come and be offered as a sacrifice for sin. And the 
 more effectually to accomplish this great object, he 
 avows, I have not shunned to declare unto you the 
 whole counsel of God. By the expression, " whole 
 counsel of God," is not to be understood merely the 
 five Calvinistical points ; but that as he had opportu- 
 nity, he unfolded all the great and important doc- 
 trines and duties of Christianity The writings of 
 this great Apostle of the Gentiles, and his avowal, I 
 am made all things unto all men, that 1 might by all 
 means save some, may serve to evince his variously 
 extended views in relation to the subject now under 
 consideration. 
 
 Now it may be replied, That the life of one man 
 is far too short to exhibit all the varied subjects of 
 some of the sacred historians, much more to endeav- 
 our to bring forward the varieties of all of them. 
 Then as they have opportunity, let them abound 
 with an interesting variety, and be imitators of those 
 whom God holds forth as worthy examples. In the 
 present age, some imitate the goodly prophetical and 
 apostolical examples ; and instead of having all their 
 ministerial instructions confined within a very small 
 compass, take a wide range as it respects their sub- 
 jects and illustrations. And yet there is room for 
 others to expatiate in the divine field, and to collect 
 rich materials to add to their treasure. How much 
 of it is still uncultivated ; but which will unquestion- 
 ably be improved as a foundation for religious dis- 
 courses and a means of accomplishing the various 
 ends of the ministerial office. Then let us, my 
 brethren, be encouraged to hold forth an iiiteresting 
 variety as a prominent trait in our religious dis- 
 courses, as we are presented with many manly, gloi> 
 ous, and godlike examples. 
 
 5th. An extensive variety in publick discourses, is 
 
SKIIMON XXIV. 369 
 
 the method best calculated to repress vice ajid pro- 
 mote virtue. One important object in the topicks 
 and discussions from the pulpit, is the present good 
 of community. The temporal welfare of individu- 
 als, of families, and society, demands the attention 
 of Zion's watchmen ; for a proper management of 
 worldly concerns and the morals of a people, are in- 
 timately connected with the important duties and 
 interest of the gospel. Hence, vice in all its defor- 
 mities and destructive tendencies, must be depic- 
 tured ; and the beauties and beneficial results of 
 virtue, strikingly delineated. But in order to this, 
 appropriate discourses are highly important. And 
 a sermon on morality should not be a rare thing, a. 
 phenomenon; but a portion of almost every discourse 
 should be of such a nature. If a minister but once 
 a year address his people on the subject of morals, 
 and that discourse be a declamatory moral harangue, 
 they will not be much impressed nor benefited. But 
 if his discourses be frequently interwoven witli 
 Christian morality, they will believe him serious and 
 interested in the truths he delivers ; and virtue and 
 vice will not be considered as empty names. How- 
 ever I very well know that some professors of religion, 
 ajid even deacons in the church, imagine that sermons 
 on morality are almost useless, if not detrimental to 
 the cause of religion. Their souls are pained, and 
 they hang down their heads ^vhenever they hear a 
 text named of a moral nature. But let us query : 
 How can they read their Bibles without being much 
 grieved at heart .'^ How can the multiplicity of moral 
 texts be but grating to their feelings ? Can they not 
 discern them ? Then they must have exerted all their 
 moral faculties to have shut their eyes. But what 
 would such have ? Truly, if the sermons of their 
 minister accord with their views, they must be all 
 comprised in a small rotine of fundamental and doc- 
 trinal points ; and an additional one containing their 
 whole Calvinistical creed, as the climax of their di- 
 
 47 
 
370 SERMON XXIV. 
 
 \'inity. If such have indeed tasted the delights of 
 renewing grace and redeeming love, how much is 
 it to he lamented that they have not their hearts en- 
 larged! From a false zeal of contending for the 
 fundamentals of religion and of being pillars in the 
 church, they may render themselves a burden to 
 their brethren and stumbling blocks to the world. 
 
 What a contrast in the views, preaching, and life 
 of the Saviour, that great and divine teacher of moral- 
 ity. He not only delivered the most weighty messa- 
 ges relating to eterrnal realities, but he inculcated 
 all the moral virtues and went about doing good ; 
 granting healing to the sick, hearing to the deaf, sight 
 to the blind, and administenng to the temporal wants 
 of men. And did the divine Redeemer, whose great 
 object was to be the physician of souls, do well to 
 become the physician of the body, and to discover 
 a lively interest for the present well-being of man ? 
 Then let not his ministers think they demean them- 
 selves to copy his worthy and glorious example. 
 Shall objects of pity and charity have no claim to 
 their addresses and pleas from the pulpit ? Are there 
 no afflicted suffering widows, w^iose hearts the irre- 
 gularities of a husband have broken? No half fam- 
 ished orphans whom the indolence, intemperance, or 
 excesses of a father have reduced to want ? Surely 
 society burdened with manifold evils, cries aloud for 
 help from the discourses of the minister in the pulpit, 
 and in his volume of sermons. Then let the varied 
 topicks of Christian morality have their due weight 
 and share in the publick discharge of the ministerial 
 office. 
 
 6th. If ministers of the gospel bring forth an interest- 
 iag variety in their religious instructions, they will do much 
 for the promotion of useful hioivkdge among the people of 
 their charge^ and for building up the church in the most 
 holy faith. An ingenious and intelligent minister has 
 it in his power greatly to enlighten the congregation, 
 over which he may be appointed a pastor. And if 
 
sERMo;^ XXIV. 37i 
 
 his subjects be wisely chosen, they will be ot" such a 
 nature and variety as will tend to enlarge the views 
 oi^ his hearers, to excite a spirit of inquiry, and to 
 instruct them in many useful and important truths. 
 Moreover, piety will be encouraged and promoted ; 
 for believers must grow in knowledge in order to their 
 growth in grace. Thus an enlightened and faithful 
 minister will be a burning and shining light in the 
 midst of his people, who, from his extended views, 
 will be enabled to take an extensive survey of the 
 kingdom of God. And the man who connects the 
 different departments of knowledge, and the dis- 
 coveries of science with his prospects of God's 
 universal dominions and government, can with his 
 mental eye, traverse the different regions of the earth, 
 and penetrate into the most distant and retired reces- 
 ses where human beings have their residence. He 
 can contemplate and adore the conduct of divine 
 sovereignty, in leaving so many nations to grope 
 amidst the darkness of heathen idolatry; can trace 
 the beams of the Sun of Righteousness, as they grad- 
 ually arise to illumine the benighted tribes of men ; 
 can realize in some measure, the glorious and happy 
 scenes which will be displayed in the future ages of 
 time, when the kingdoms of this world shall become 
 the kingdom of our Lord and his Christ; and when 
 the everlasting gospel shall be pubhshed, and its 
 blessings distributed among all vvho dwell upon the 
 face of the earth. With his mental sight he can 
 view the planetary worlds, and survey far more 
 spacious globes than ours; peopled with a higher 
 order of intelligences, arranged and superintended 
 by the same almighty Sovereign, who doth according 
 to his will among the inhabitants of the earth. VYitli 
 enlarged views he exclaims. Who can utter the 
 mighty acts of the Lord ? who can show forth all his 
 praise ? A gospel minister, who bringeth forth from 
 his treasure things new and old, renders his people 
 highly exalted in point of privilege ; for they have 
 
f71f SERMON XXIV; 
 
 :m important aid in acquiring new and jnterestinii 
 ideas, and in enlarging their views of the works ot cre- 
 ation, providence, and redemption. But how different 
 the prospects oi" those who have a religious teacher. 
 that is confined to a narrow circle in his pubhck dis- 
 courses. Sameness must be a pecuhar trait in hit 
 instructions; and with a few exceptions, the people 
 of his charge will have contracted and illiberal views. 
 Whilst thej make but little progress in divine or 
 useful knowdedge, they will verity the saying, Like 
 priest, like people. And indeed how strangely ig- 
 norant are the majo''ity of some congregations re- 
 specting the various doctrines and duties of Chris- 
 tianity, and other important and interesting truths 
 closely connected with them. The range of subjects 
 to which the minds of some professing Christians 
 seem to be contincd, may be comprised within the 
 limits of five or six chapters of the New Testament. 
 And how very narrow and limited are their ideas re- 
 specting the universal kingdom of Jehovah, and the 
 range of his operations ! The views of some indi- 
 viduals are contincd chielly within the limits of their 
 own parish; or at fartherest, extend only to the sen- 
 sible horizon, which forms the boundary of their 
 flight. Within this narrow circle, all their ideas of 
 God, of religion, and of the relations of intelligent 
 beings to each other,arechiefly circumscribed. What 
 may be the nature of the vast assemblage of shining 
 points which adorn the canopy of their habitation, 
 and the ends they are destined to accomplish in the 
 plan of the Creator's operations, they consider as no 
 part of their province to inquire. There is a cer- 
 tain narrowness of view and principle of selfish- 
 ness that pervade the minds of many professors of 
 religion, which lead them to conclude tliat if they 
 can but secure their own personal salvation, they 
 need give themselves no trouble about the glory and 
 extent of the kingdom of the Most High. What need 
 we care, say they, about nations in the far distant 
 
SERMON XXI v. 37'A 
 
 parts ol the world, and about the divine works in the 
 planets and stars ; our business is to attend to the 
 spiritual interests of our souls. But such persons 
 seem not fully to understand in what salvation really 
 consists, and what is conducive to their spiritual 
 growth, nor to appreciate those tempers and habits 
 which will quahty them for the enjoyment of eternal 
 life. It forms but a very slender evidence of their 
 being the children of God, if they wish to rest satis- 
 fied with the most scanty and vague conceptions of 
 his works; and if they do not ardently aspire alter a 
 more enlarged view of the greatness and glory of his 
 empire, and of whatever may tend to expand their 
 conceptions of the inheritance of saints in light. 
 
 But how great the influence of a gospel minister 
 over the minds of the generality of his hearers, 
 either to render contracted or to enlarge their views ; 
 to render them bigots, or to cause them to abound in 
 all Christian and useful knowledge. If the pastor 
 feed his flock from all that richness of provision 
 which the great Shepherd, in his abundant fulness 
 has provided, instead of having leanness sent into 
 their souls, they will enjoy a feast of fat things. 
 Each one will have his portion of meat in due season; 
 while the whole will be edified and sanctified. Then 
 what encouragement for ministers of the gospel to 
 hold forth variety as a prominent trait in their pub- 
 lick discourses. 
 
 7th. The beneficial influence on the minds of 
 young people, should be viewed as an encourage- 
 ment and powerful excitem.ent for the bringing forth 
 of things new and old, in the religious instructions 
 from the pulpit. If an extensive variety of topicks 
 should be introduced into the publick discourses of 
 the sanctuary, by connecting the manifestations of 
 Deity in the system of nature, and the discoveries 
 of science with the objects of religion, it would 
 have a tendency to allure the attention of the young 
 to religious subjects, and to afford mental entertain- 
 
374 SEUMON XXIV. 
 
 ment and moral instruction to intelligent minds oi 
 every description. And certainly every wise and 
 well instructed scribe must feel a lively interest in so 
 gaining their attention, as to excite them to an inquiry 
 of the great things of the kingdom. Are youth the 
 peculiar hope and encouragement of a minister's 
 usefulness ? Then they certainly claim a particular 
 regard in the choice of his subjects and illustrations. 
 But variety and novelty are highly favourable to 
 attract the notice and impress the minds of the rising 
 generation. Are young persons generally fond of 
 reading novels ? And are they much in quest of new 
 things ? Then let singular texts and subjects be oc- 
 casionally chosen and elucidated ; that they may be 
 led to a perusal of the holy scriptures in view of 
 the marvellous things therein recorded. Doubtless 
 if a suitable portion of the manifold varieties, sin- 
 gular events, and wonderful phenomena of divine 
 revelation should be judiciously illustrated from the 
 pulpit, many young people, from a laudable curiosity, 
 would be incited to hear the word preached with 
 readiness, and would eagerly peruse the sacred 
 volume for entertainment and instruction. Does the 
 Bible abound with such a variety of novelties and 
 divine wonders only to be read, and not to be the 
 theme of gospel heralds ? Do not the age, the active 
 principles, and dearest interest of children and 
 youth, in a special manner require that they derive 
 a due portion of food from such nutritive provision? 
 I am well aware that some may be ready to reply , 
 Young people are so thoughtless concerning reli- 
 gious subjects, and so bent on the vanities of youth, 
 that they should be addressed with subjects of the 
 most pungent and alarming nature. But is it not a 
 fact that the generality of youth do frequently have 
 their minds much exercised about the concerns ot 
 their souls ? Moreover, does not a continued series 
 of doctrinal and territying subjects serve to impress 
 on their thoughts that the duties and essence of reli- 
 
SERMON XXIV. 375 
 
 gion are very much of a gloomy and disconsolate 
 nature ? Then may they not only hear discourses of 
 the most solemn import, and observations of a very 
 striking nature, but let the varied peculiarities and 
 beauties of the gospel be delineated ; that Chris- 
 tianity be not presented to their youthful and tender 
 minds in a forbidding aspect, but in its most attrac- 
 tive charms and lovely forms. Would a minister of 
 the gospel be influential and useful among this im- 
 portant class of his hearers, let his conversation and 
 sermons evince his respect for them, and manifest 
 his solicitations for their present and future well- 
 being. Let them not only be affectionately reproved 
 and warned, but let them be encouraged, animated 
 and drawn by all the varied motives and excitements 
 which can be derived from the volume of divine 
 truth. Their youthful days and vigour of life, their 
 golden period of existence, plead for an interesting 
 variety in the instructions of their pastor. 
 
 8th. In order to enlarge congregations and build 
 up society, it is highly important that ministers of the 
 gospel hold forth variety as a prominent trait in their 
 publick discourses. The beneficial effects resulting 
 to Christian society and to community from an ex- 
 tensive range of subjects well chosen, and from a 
 variety of apt illustrations, are numerous : and that 
 of the satisfaction and enlargement of the people of 
 a minister's charge, is of great consequence. There 
 are the learned and the unlearned, the diligent in- 
 quirer after truth and the slothlul, the moral and the 
 immoral, within the limits of almost every parish; 
 and there is a rich plenitude in the divine word, from 
 which something may be brought forth appropriate 
 to their diversified taste and circumstances. And 
 in scattered and broken societies, how essential that 
 the instructions of the sanctuary have an interesting- 
 variety; that the people be built up, and not broken 
 down! But how often, and indeed how justly is the 
 complaint made, that there is a great sameness in 
 
376 SERMON XXIV. 
 
 the topicks and discussions of the pulpit ! How many 
 in the ministry have all their subjects comprised 
 within a very small circle, and their illustrations 
 quite limited ! And, on the same account, compara- 
 tively few enter the threshold .of the sanctuary : 
 hence, ministerial usefulness is greatly restricted. 
 What next ? The feeble church is deprived of their 
 pastor. It is doubtless true, that in many places, 
 different sects and indifference to a preached gospel, 
 cause societies to be in a divided and broken state. 
 Moreover, it is equally true that in many places 
 where few assemble together on the Lord's day, 
 respectable congregations might be collected by a 
 scribe who would hold forth variety as a prominent 
 trait in his publick discourses. It is a matter of fact, 
 that a certain number of texts and topicks are so 
 frequently introduced by ministers of the gospel, 
 that when one of them is named, no small part of the 
 congregation wish themselves home, or else invite 
 bleep. Then let new texts and new subjects be in- 
 troduced, as often as those that are old ; and this 
 variety will prove a remedy for such lamentable ef- 
 fects. Let ministers generally select some of the 
 varied and interesting texts which have not yet been 
 discussed in the sanctuary; and the expressions, 
 " singularity and curious minded," will not fall from 
 the tongues of the illiberal and illiterate. Since 
 God, in the course of his Providence, has disclosed 
 to the present age a far more expansive view of the 
 glory of his kingdom than former ages could obtain, 
 for the purpose of illustrating the revelations of his 
 word, shall not proportionate advances, and suitable 
 improvements be attempted ^ Who will dare assert, 
 that the scribe who has access by his studious efforts, 
 to contemplate this wondrous scene and its rising 
 grandeur, and yet withholds from communicating to 
 the people the increasing displays of the divine glory, 
 does not thereby hazard the divine displeasure ^ In 
 relation to this point, and the present particular, the 
 
SERMON XXIV. 377 
 
 following passage deserves a serious consideration. 
 Because they regard not the works of the Lord, nor 
 the operations of his hands, he shall destroy them, 
 and not build them up. For a minister to be exten- 
 sively useful in his preaching, it is not only necessary 
 that the people of God hear him, but that many of 
 the impenitent attend his publick ministrations. And 
 unless this be accomplished, one great end of his 
 ministry is. frustrated. The text suggests a method 
 of accomplishment. Moreover, the situation and 
 circumstances of hundreds of congregations and fee- 
 ble churclies in our own highly favoured land, plead, 
 though with a disconsolate tone, yet most patheti- 
 cally, for a minister who will hold forth variety as a 
 prominent trait in his publick discourses. 
 
 9th. The promotion of the declarative glory of 
 God. demands that ministers of the gospel publish to 
 mankind things new as well as old, in their delivering 
 his messages. In the works of creation, providence, 
 and redcHiiption, the Lord has been pleased gradu- 
 ally to unfold his perfections and his great and glo- 
 rious designs. And the advancement of his wonder- 
 ful works towards their higheet perfection, is an 
 increasing display of the divine glory, as it respects 
 the views of created intelligences. And although 
 the material creation wonderfully displays the glory 
 of God, yet its brightest manifestations are exhibited 
 in his moral kingdom. Whatever tends to a more 
 enlarged display of the wonderful works and ways 
 of God, tends to the furtherance of this great and 
 glorious end : hence, angels and men are instrumen- 
 tal in promoting the work. And the Lord is pleased 
 to see his gospel heralds take a wide range in their 
 survey of his empire, and to proclaim his manifold 
 works, and his varied mighty acts to all his subjects. If 
 they attain but a scanty view of his doings and re- 
 hearse a contracted portion of his ways, they eclipse 
 the glory of his great name. But if they expatiate 
 in the various territories of his vast dominions, and 
 
 48 
 
378 SERMON XXIV. 
 
 with their enlarged vieAvs, promulge their newly dis- 
 covered wonders, they are the honoured agents of 
 promoting the declarative glory of God. 
 
 Thepresent age is wonderful for irnprovem'ents inthe 
 various arts and sciences, and glorious in relation to 
 the advances and honour of the intellectual world. 
 Hovv do interesting and useful inventions abound ! 
 How varied the works of man which are wonderful 
 to behold ! And would not the Lord be delighted to 
 liave the remaining hidden glories of his holy word 
 discovered and brought forth to the view of the sons 
 of men ? Surely his name would be magnilied among 
 the people, if their admiration should be duly ex- 
 cited by the exhibition of new and divine things; and 
 by beholding the manifold and increasing wonders 
 of his kingdom upon earth. Will the whole world 
 be peopled before the end of time .-^ And will not 
 the whole volume of divine revelation be preached 
 before that period ? Doubtless every interesting- 
 text in the sacred scriptures will be selected as a 
 foundation for religious instruction in the house of 
 God, before the archangel shall proclaim, That time 
 shall be no longer. r:Then why should not the am- 
 bassadors of God noAv aspire to give glory to him, by 
 bringing forth new texts, manifold subjects, and va- 
 riously improved exhibitions of divine truth? There 
 are thousands of interesting and admirable propo- 
 sitions contained within the pages of the divine 
 canon which are yet to be the themes of benevolent 
 invention, of new ideas, and of newly modified illus- 
 trations to the ministers of the gospel. Much of the 
 holy scriptures is yet to be more thoroughly ex- 
 plored and more fully utidcrstood, besides the pro- 
 phetical parts. And must it not be for the declarative 
 glory of God ? Must it not be pleasing in his sight 
 to behold the expositors of his holy word, humbly 
 but zealously engaged to unfold more and more of 
 its glorious contents ? Shall it yet be said. That the 
 children of this world are m their generation wiser 
 
aERMON XXiV, 379 
 
 than the children of light ? Does not the declarative 
 ^lory of God, demand of the present age that the 
 investigations and discoveries of the manifold won- 
 Jers of his kingdom, should equal the inventions 
 and improvements of the political and intellectual 
 world ? 
 
 10th. The immortal interest of a vast number of 
 human beings may serve to show how important it 
 is that ministers of the oospel should hold forth 
 variety as a prominent trait in their publick dis- 
 courses. The great end of divirje revelation and 
 the preaching of the word as it relates to man, is his 
 eternal salvation. Hence a most important inquiry 
 naturally arises, How should the word be preached 
 so as to be instrumental in saving the greatest num- 
 ber of human beings } But the various particulars 
 which have been adduced in this discourse, do tend 
 to make it evident that an extensive and interesting 
 variety of religious subjects would have the most fa- 
 vourable tendency to promote the immortal interest 
 of man. 
 
 It may be replied, some ministers who have not 
 been noted for an extensive scope and variety of 
 discourses, have been instrumental in winning souls 
 to Christ. Grant it. But, if an interesting and ex- 
 tensive variety of subjects had been held forth as a 
 prominent trait in their publick instructions, it is 
 higldy probable that their congregations would have 
 been greatly enlarged, and more souls converted 
 under their ministry. 
 
 Again : It may be remarked, That some ministers 
 of eminent talents, and whose sermons have been 
 peculiar ibr variety, have had but little success as to 
 any apparently saving effects from their labours. 
 Let me answer. Their discourses may have had a 
 general deficiency of striking, evangehcal, and most 
 important truths; or they may have been deficient 
 as it respects a life of prayer and devotedness to 
 God. 
 
380 SERMON XXi^4 
 
 An instance of any salutary effect from an excite^ 
 ment ot" curiosity, may be demanded. Zaccheus, 
 from a laudable curiosity to see the Saviour, ascended 
 a sycamore tree, and the same day salA ation came to 
 his house. And the relation of christian experience, 
 in thousands of instances, attest similar glorious re- 
 sults. 
 
 One important desio;n of revelation was to be an 
 exposition of the manifold works of God, exhibited 
 in creation and providence ; to explain their nature, 
 and to show to man the aj^ency, purposes, wisdom, 
 and goodness of the supreme Being, in their forma- 
 tion and- government. Thus explained and thus 
 illuminated, they become means of knowledge very 
 extensive and eminently useful. Hence, in those 
 places where the manifold doctrines, duties, and 
 truths of divine revelation have been most extensively 
 and strikingly exhihited to the minds of men, there 
 has the greatest number of souls been savingly con- 
 verted as witnesses of the marvellous grace of God 
 in the glorious effects of an interesting variety in the 
 preaching of the word. If divines of the present day 
 should only follow the footsteps of those who have 
 gone before them, their sermons would tend to con- 
 found rather than to convert their people. The in- 
 terest of Zion, and the salvation of multitudes of our 
 fallen race, call loudly upon them to bring forth from 
 their treasure a variety of things new and old, pro- 
 portionate to the rising wonders and additional glo- 
 ries of the present age. 
 
 By a continued repetition of a certain series of 
 subjects on a few points of divinity, instead of the 
 being of an occasion of additional joy to the angels 
 of heaven in view of the conversion of sinners, there 
 would be ground for seraphs to weep. If ministers 
 of the gospel do not search for varied and interest- 
 ing truths new and old as for hid treasures, and bring 
 them forth to the view of their hearers, must they 
 J^ot be unfaithful, and guilty of the blood of souls ? 
 
rjERMON XXIV. 381 
 
 Surely the perishing condition of impenitent sinners, 
 the bleeding cause of the Redeemer, the prosperity 
 of Zion, and the immortal interest of a vast number 
 of human beings, may serve to show how important 
 it is that ministers of the gospel should hold forth 
 variety as a prominent trait in their publick dis- 
 courses. 
 
 INFERENCES. 
 
 1st. We may see that it is highly important for 
 ministers of the gospel to pay particular attention 
 to their style in their publick discourses. As they 
 generally have great variety of hearers, it should be 
 plain, easy to be understood by common capacities; 
 and it should be elegant, so as to interest the most 
 refined mind. To have one part of the congregation 
 leave the house of God, complaining of the obscm-i- 
 ty and bombast of a discourse; and the other part, of 
 its vulgarity and ungrammatical sentences,is a melan- 
 choly circumstance. Or to have a people extol an 
 abundance of flowery expressions in a sermon, of a 
 continued series of tropes, figures, and metaphors, is 
 an effect equally lamentable. Hence, words should 
 be acceptable and style interesting, in that manner 
 which is the best calculated to draw the attention of 
 hearers to the subject for instruction, and impress 
 their minds with a sense of the important truths de- 
 livered. The great object of a minister of the 
 gospel should be, so to please his hearers with lan- 
 guage as most effectually to excite in them a lively 
 and deep interest in his discourse. And the chief 
 end of an interesting variety of words and sentences, 
 should be the same as that of an interesting variety 
 of subjects; viz. the promotion of the great and 
 important objects of divine revelation. Moreover, 
 as it is by words that thoughts and sentiments are 
 conveyed to the understanding and conscience, so 
 these should be aptly chosen that they may commu- 
 nicate the particular ideas and truths designed. It 
 
382 SERMON XXIV, 
 
 is laudable for ministers of the gospel to bestow 
 pains to find out words agreeable to the minds of 
 their hearers, provided they be suited to convey 
 divine truths in the plainest and most convincing 
 manner. They are honourably employed, if ihey 
 copy the example of the wise and royal preacher, 
 by seeking out acceptable words, even those of up- 
 rightness and truth, set forth in the most forcible and 
 persuasive arguments in order to lead men to a 
 k jowledge of the truth as it is ifi Jesus. If, indeed, 
 divine truths be exhi:)ite I in suitable language, with 
 variety and in their purity, tliey will prove a source 
 of peace, comfort, aiid consolation lo saints; but of 
 disquiet, terrour, and remorse to sinners. Hence, 
 says the apostle Paul in his epistle to ihe Hebrews, 
 The word of God is quick and powerful, and sharper 
 than any two edged sword, piercing even to the divi- 
 ding asunder of soul and spirit, and of the joir.'ts and 
 marrow; and is a discerner of the thoughts and inteijts 
 of the heart. Thus when the preaching of a mims- 
 ter is not with enticing words of man's wisdom, but 
 in demonstration of the Spirit and of power, it be- 
 comes a divine sword with two sharp edges, pene- 
 trating where no other sword can reach; for it lays 
 open to the view of men their secret thoughts and 
 intentions, even their most hidden purposes, and sins 
 long forgotten, as naked and open to the eyes of him 
 with whoai they have to do. Moreover, the most 
 solemn and glorious realities of eternity may be dis- 
 cussed in a manner so indefinite, and with a style so 
 languid as not to interest the attention either of saints 
 or sinners. But let the same divine truths be exhib- 
 ited with striking words and energy of expression, 
 some will fill the souls of believers with extatick joy 
 in view of the unspeakable glories of heaven, and 
 others would pierce the conscience and heart oi the 
 impenitent, forcing convictions and alarms upon the 
 most haughty and obstinate, and presenti. g a hell 
 with devouring flames near to their view. How great 
 
SERMON XXIV. 383 
 
 the power of language, and how highly important for 
 ministers of the gospel to pxy particular attention to 
 their style ia their puhlick discourses ! 
 
 2d. VVe m ly see that it is highly important for 
 ministers of the gospel, to attain an interesting man- 
 ner in the delivery of their puhlick discourses. Elo- 
 quence in the proclaiming of the glorious truths and 
 narrations of the word of God, is highly favourable 
 to the pro notion of the same great and desirable 
 ends, as a good style and an interesting variety of 
 subjects. Indeed, without an engaging or interesting 
 delivery, the most i:igenious and striking discourses 
 generally m ike but httle impression. How many 
 thousaiids of excellent sermons have served only to 
 lull one part of the congregation to sleep, and to 
 render stupid those that were awake ; because they 
 were delivered in an enervate and monotonous man- 
 ner ! But if a speaker be eloquent, though his 
 discourse have no peculiar merit, he commands at- 
 tention; acid his illustrations commend themselves 
 with weight to the minds of his hearers. And the 
 talent of oratory is not merely to excite the passions ; 
 but to convey light to the understanding, to pene- 
 trate the conscience, and ajETect the heart. Though 
 mankind may feel indifferent, and have their thoughts 
 roving to the ends of the earth, when an ordinary 
 speaker addresses them with the most heavenly and 
 divine messages; yet, who is not interested, who 
 is not eagerly drawn to the subject, when rhetorical 
 sou;)ds vibrate on the ear? Shall it be deemed 
 highly necessary for lawyers and statesmen to be elo- 
 quent men.'* Surely it is as much more important for 
 ministers of the gospel to be eloquetit, as the well 
 being of man for eternity- is more important than his 
 well being for time. And does not the present age, 
 in a specid m inner, demand of them much attention 
 to rhetorick ? The number of orators among other 
 professions, the advancement of the Redeemer's 
 
384 SERMON XXIV. 
 
 kingdom, the glorious prospects of saints and dread- 
 ful prospects of sinners, should urge ministers of the 
 gospel and students of divinity, with unwearied ex- 
 ertions to improve their voice, and attain an inte- 
 resting manner in the delivery of their publick dis- 
 courses. If a man be eloquent, he has the power of 
 being extensively useful; for he will collect, or obtain 
 a large congregation, and have opportunity of preach- 
 ing to many saints and sinners. Moreover, it is a 
 fact that many worthy ministers in these United 
 States, have but a few attend their ministry, and 
 scarcely receive a scanty support; because they 
 have not the gift of an interesting deHvery in the 
 pulpit. How many more respectable congregations 
 might soon be collected, and ministers comfortably 
 and promisingly settled, if there were a supply of 
 those who are truly eloquent. But the days of youth 
 are far the most favourable for acquiring the talent 
 of a natural and interesting delivery of a discourse ; 
 and if young men who hope to become ministers of 
 the gospel, do not zealously and perseveringly im- 
 prove this golden period with a view to this very im- 
 portant attainment, they will have lasting and painful 
 reo^ret and repentance for their presumptuous and 
 criminal negligence. If a most impressive, most an- 
 imating, or most alarming sermon be delivered 
 without an easy and interesting address, eternal re- 
 alities are made to appear at a great distance : But 
 if divine truths be gracefully and forcibly exhibited, 
 a holy God, a heaven and hell seem near at hand. 
 How oreat the effect of ministerial eloquence to 
 make men believe and realize the varied and inte- 
 restino- truths of divine revelation ! And what minis- 
 ter of^the gospel, that prays for eminent usefulness, 
 must not ardently pant for eloquence. Thousands of 
 aro-uments relating to this particular, begin to crowd 
 up^n my mind ; but I must forbear. Surely the few 
 thino^ssujTffested will serve to show the encouragement. 
 
sifcUiMON xxiv. 3^5 
 
 and how highly important it is for niMHsteis oi' the 
 gospel to attain an interesting manner in the delivery 
 of their puhlick discourses. 
 
 3d. We may see that it is highly important for 
 ministers of the gospel to be men of prolound eru- 
 dition, and of study. Unless their information be 
 extensive, and they give all diligence for higher at- 
 tainments in useful knowledge, they will be unable to 
 bring forth things new and old, so as to exhibit an in- 
 teresting variety as a prominent trait in their publick 
 discourses. It is gcnef'ally granted that they should 
 be men of eminent piety, wiiose souls and lives should 
 be devoted to the work of the misjistry ; but the 
 same arguments that would show that their Christian 
 experience sliould be extensive and their walk exem- 
 plary, would make it evident that other extraordinary 
 gifts and acquirements would be hiohly important. 
 How can a minister instruct and edify his hearers, 
 unless he shall have made greater proficiency, and 
 have superiour skill in those things which do par- 
 ticularly relate to his profession.'' He should not 
 only study to have a conscience void of offence in 
 the sight of God, but he should be enabled to per- 
 form his ministerial services as one whose qualifica- 
 tions would recommend liim to a people as their 
 teacher. In accordance with this sentiment the 
 apostle Paul addresses Timothy,. Study to show 
 thyself approved unto God, a workman that needeth 
 not to be ashamed, rightly dividing the word of truth. 
 Thus Timothy was enjoined studiously to- endeavour 
 to approve himself in the sight of God in his conduct 
 and ministrations, and to exhibit himself by his 
 performances as a skilful workman, who understood 
 his business, and who would not be put to shame by 
 having his work examined. Moreover, a large num- 
 ber of the inspired penmen do exhibit indubitable 
 evidence not only of their being devoted to the 
 service of the Most Hi^h, but also of their being 
 men, who had acquired a rich fund of varied and useful 
 
 49 
 
386 SERMON XXIV. 
 
 knowledge both human and divine ; arid whose soak 
 panted for more extensive acquirements, and more en- 
 larged views in regard to the wonderful scenes of 
 creation, providence, and redemption. 
 
 And if ministers of the gospel in the present age, 
 have not a good foundation laid for mental and theo- 
 logical improvement, and if they he not men of study, 
 their people must be fed with old provision: nor will 
 they be refreshed by him with running and living 
 streams : but they must hunger and thirst for the 
 rich dainties of the gospel through his deficiency 
 and negligence. How lamentable for a gospel 
 minister to trust to his former attainments as an inex- 
 haustible fund, from which to derive constant sup- 
 pUes. Instead of giving himself wholly to his work, 
 he may be said not to give himself to it at all. His 
 illustrations will be general and vague; and the people 
 of his charge, for new things must hear a continued 
 repetition of old ; and instead of experiencing the 
 varied blessings of an interesting variety of publick 
 discourses, and a corresponding style, they will par- 
 ticipate the contrary effects, the judgements of a 
 barren and unfaithful minister. Although the ways 
 and means of improvement are manifold and the 
 objects unbounded, still with assiduity must a man 
 improve them, in order to replenish his own mind 
 and to be capable of instructing others, if the edu- 
 cation, the reading, and the contemplations of a 
 divine be superficial, his inst'uctions will be but 
 chaff instead of wheat. What man upon earth 
 does it become to be diligent in his vocation more 
 than a minister of the gospel ? Who sustains a 
 station more elevated than he ? or has a more im- 
 portant trust committed to his charge ? How impor- 
 tant for him, then, profound erudition and close ap- 
 plication to study. 
 
 4th. This subject should be improved by Chris- 
 tians and by all men, as an excitement to a spirit of 
 liUeralitv. of candour, and of accuracv-in the iudg-e- 
 
SERMO:s XXIV. Jt>/ 
 
 iiig of the opinions and actions of men, and of the 
 divine procedure and operations. And that they 
 may derive much hght to see how important it is to 
 be thus influenced, permit me to close this discourse 
 with remarks oa the subject from the Christian Phi- 
 losopher. Who is the most candid and liberal Being 
 in the universe? God. And why is God to be con- 
 sidered as the most liberal inteUigence, that exists ? 
 Because he embraces a minute, a full and compre- 
 hensive view of all the circumstances, connexions, 
 relations, habits, motives, temptations, modes of 
 thinking, educational biases, physical affections, and 
 other causes that may inilueiice the sentiments or 
 the conduct of any of his creatures. 
 
 Who among created intelligences may be viewed 
 as endued with these qualities in the next degree ? 
 The loftiest seraph that God has created, who has 
 wi:iged his way to rmmerous worlds, and taken the 
 most extensive survey of the dispensations of the 
 Almighty, and of his creatures and events. 
 
 Who among the sons of men, is the most illiberal 
 and inaccurate in the judgeing of opinions, of persons, 
 and of things ? The man who has lived all his days, 
 within the conimes of his native village; who has 
 never looked beyond the range of his own religious 
 party ; whose thoughts have always run in one nar- 
 row track; whose reading has been confined to (wo 
 or three volumes ; who cares for nothing either in the 
 heavens or the earth, but in so far as it ministers to 
 his convenience, his avarice, or his sensual enjoyment; 
 who will ad nit no sentiment to be true, but what he 
 may have heard from his own parson ; and whose 
 co<\vers ition seldom rises beyond the slanderous 
 remarks which are circulated among his neighbours. 
 Persons of such a character are entirely unquahfied 
 for forming a correct judgement, either of the senti- 
 ments and actions of men, or of the works and the 
 ways of God ; for they are devoid of that informa- 
 tion and those principles, which are requisite to form 
 
,*n8 SKKMON XXIV, 
 
 a rational decision in relation to either of these sub-' 
 jects. 
 
 It maybe admitted as a kind of axiom in our esti- 
 mate of human character, that in proportion to the 
 ignorance and narrow range of view which charac- 
 terize any individual, in a similar proportion will be 
 his want of candour, and his unfitness for passing a 
 Bound judgement on any subject that is lahd before 
 him. Moreover, the man who has taken excursions 
 through the widest range of thought, accompanied 
 with a corresponding improvement of his moral 
 powers, will be the most liberal and candid in his 
 decisions on the moral and intellectual qualities of 
 others. To these maxims, few exceptions will gen- 
 erally be found. In forraitig an enlightened judge- 
 ment in regard to any action or object, it is essen- 
 tially requisite that we contemplate it in all its dif- 
 ferent features and aspects, and in all its minute 
 circumstances, bearings, and relations. On the 
 same princij)le, it must be admitted tliat he who has 
 viewed religion in all its aspects and bearings, who 
 has taken the most extensive survey of the manifesta- 
 tions of God {jnd of the habits and relations of men. 
 is the best qualified to pronounce a candid and ac- 
 curate decision on all the intellectual and moral rases 
 that may come before him. And if the spirit of these 
 sentiments be founded on fact, it will follow that 
 the more we resemble God in the amplitude of our 
 intellectual views and benevolent affections, the more 
 candid, and liberal, and accurate will our judge- 
 ments be in reference to all the actions, objects, and 
 relations we contemplate. 
 
 On the other hand, the man who is confined to n 
 narrow range of thought and prospect, is continually 
 erring in the estimates he Ibims, l)oth in respect to 
 physical facts, to general principles, and to moral 
 actions. He forms a premature and uiicharitable 
 opinion on every slander and repoit against his 
 rieighbour. He condemns without hesitation, and 
 
SERMON xxiv. 389 
 
 throws an tinmerited odium on whole bodies of men. 
 because a (cw of their number may have displayed 
 weakness or folly. He hates and despises men and 
 their opinions, because they belong not to his politi- 
 cal or religious party. He pronounces his decisions 
 on the motives of men with as much confidence as 
 if he had surveyed their hearts with the eye of om- 
 niscience. He cannot hear an objection against his 
 favourite opinions with patience, nor an apology for 
 any set of principles but his own. He is arrogant 
 and dogmatical in his assertions, and will make no 
 concessions to the superiour wisdom of others. He 
 sets himself with violence r gainst every proposal 
 for reformation in the church, because his forefa- 
 thers never thought of it : and because such inno- 
 vations do not suit his humour and pre-conceived 
 opinions. He decides in the most confident tone, 
 on what God can and cannot do, as if he had taken 
 the most perfect survey of infinite perfection ; and 
 he frets at the divine dispensations when they do not 
 exactly correspond with his own humour and selfish 
 views. Moreover, he vainly imagines that he is bet- 
 ter qualified to pronounce a decision on the varied 
 topicks of divinity, than all the philosophers and 
 divines, and all the brightest geniuses who have ever 
 appeared in the world, though he cannot but confess 
 that he never crave himself the trouble to examine 
 jnto such matters. His views of the providential 
 dispensations of God, are equally partial and distort- 
 ed. If disease, or poverty, or misfortune, happen 
 to his neighbour, especially if he had withdrawn from 
 the religious party to which he belongs, it is consid- 
 ered as a penal judgement for errour and apostacy. 
 Jf prosperous circumstances attend his family or re- 
 ligious party, it is viewed as a sign of divine appro- 
 bation. He seldom views the hand of God except 
 in uncommon occurrences; and then he imagines 
 that a miracle is performed, and that the wheels of 
 nature are stopped in order to accomplish the event. 
 
390 SERMON XXIV. 
 
 He seldom looks beyond the precincts of his own 
 church or nation, to observe the movements of the 
 divine footsteps toward other tribes of his fallen 
 race. He overlooks the traces of divine operation, 
 which are every moment to be seen above and around 
 him ; and yet, in the midst of all such partial and 
 contracted views, he will sometimes decide on the wis- 
 dom and rectitude of the ways of God with as much 
 confidence as if he had entered into the secret coun- 
 cils of the Eternal, and surveyed the whole plan of his 
 procedure. Such are a iew prominent outlines of 
 the chiricter of thousands whose names are en- 
 rolled IS members of the visible church, and whose 
 illiberality and self-coifidence are owir^g to the con- 
 tracted notions they have formed of God and of re- 
 ligion And surely it must appear desirable to every 
 enlightened Chrislian that every proper means should 
 be used to prevent ratio, lal, immortal beings from 
 the remaining enchained i.i such mental thraldom. 
 
 On the othr?r ha'^d, the mm who takes an enlight- 
 ened view of all the works and dispensations of God, 
 and of all the circu nstances and relations of subor- 
 dinate beings, readily acquires a nobleness and libe- 
 rality of mind, and an accuracy in the judgeing of 
 thiiigs human and divine, which no other person can 
 possess. He does not hastily take up an evil report 
 against his neighbour ; for he considers how un- 
 founded such reports often are, and how much they 
 may be owing to the insisiuitions of envy or malice. 
 And when he can no longer doubt of an evil action 
 beincr substaiitiated asjainst any one, he does not 
 triuinph over him in the language oi execration, lor 
 he considers all the circumstances, relations, feel- 
 ings, aad temptations with which he may have been 
 surrounded ; and he corisiders that he himself is a 
 frail, sinful creature, ai»d might possibly have fallen 
 in a similar wp.y had he been placed in the same 
 situation. He does not trumpet forth the praises of 
 a man who has performed one brilliant benevolent 
 
SERMON XXIV. 391 
 
 deed, as if he were a character to be admired and 
 eulogized, while the general course of his Hfe is 
 marked with vice and an utter forgetfuhiess of God 
 and religion : nor does he fix a stigma of immorality 
 upon the person who may have acted foolishly or 
 sinfully in one or two instances, while the general 
 tenor of his conduct has been marked by purity and 
 rectitude ; for in both cases, he considers that it is 
 not a single action, but general habits which deter- 
 mine the character of any individual. He esteems 
 the wise and the good, and holds friendly intercourse 
 with them, to whatever political or religious party 
 they belong. He can bear with affability arid can- 
 dour, to have his opinions contradicted ; and can 
 differ from his neighbour in many disputed points, 
 while at the same time he values and esteems him. 
 He will not brand a man as a heretick or deist, be- 
 cause he. takes a view of some opinions in theology 
 in a different light from what he himself does; for 
 he considers the diflerence of habits, studies, pur- 
 suits, and educational prejudices which must have 
 influenced his opinions; and makes due allowance 
 for the range of thought to which he m-jy have been 
 accustomed. He is disposed to attribute the actions 
 of others to good motives, when he has no proof of 
 the contrary. He uses no threats or physical force 
 to support his opinions, or to convince gainsayers; 
 for he k lows that no external coercion can illuminate 
 the mind ; and that the strength of arguments and 
 the force of truth, can alone produce conviction. 
 He is convinced hovv ignorant he is, notwithstand- 
 ing all his study, observations, and researches, and 
 presses forward as long as he lives, to higher degrees 
 of knowledge and of moral improvement. 
 
 And such a man is an active promoter of every 
 scheme that tends to enlighten mankind, and melio- 
 rate their condition, and extend the knowledge of 
 salvation to the ends of the earth; for he considers 
 that it is not by miracles, but by the subordinate 
 
;>92 bEUMOi% XXIV. 
 
 agency of intelligent beings, that God will effect the 
 illumination, and moral renovation of our apostate 
 I'ace. He views the hand of God in all the move- 
 ments of the scientifick, the political, and religious 
 world; and perceives him accomplishing his purpose 
 in the inventions of human genius, and in the econ- 
 omy of the minutest insect, as well as in the earth- 
 quake, the storm, and the convulsions of nations ; for 
 he considers the smallest atom,and the hosts of heaven, 
 asequally directed by eternal wisdom, and equally ne- 
 cessary in the universal chain of creatures and events. 
 He display s a becoming modesty in the speaking of the 
 ways and works of God. When he meets with any 
 dark and afflictive dispensation in the course of Pro- 
 vidence, he does not fret and repine ; but is calm and 
 resigned, conscious that he perceives only a small 
 portion of the chain of God's dispensations, and is 
 therefore, unable to form a just comparison of the 
 connexion of any one part with the whole. When 
 he contemplates the depraved and wretched con- 
 dition of the greater part of the world at present, 
 and for a thousand years past, notwithstanding the 
 salvation which has been achieved for sinners of 
 mankind, he is far from arraigning the divine good- 
 ness and rectitude, in leaving so many nations to 
 walk in their own ways ; for he knows not what re- 
 lation this dismal scene may bear, what influence it 
 may have, or what important impressions it may pro- 
 duce on worlds and beings with which we are at 
 present unacquainted. 
 
 Moreover, a man of such enlarged views is cau- 
 tious in the pronouncing decisively respecting the 
 dispensations of God, in regard to the universe at 
 lar«^e. He does not, for example, assert with the ut- 
 most confidence, as some have done, that there never 
 was, and never will be to all the ages of eternity, 
 such a bright display of the divine glory as in the 
 cross of Christ. He admires and he adores the 
 condescension and the love of God in the plan of 
 
SERMON XXIV. 393 
 
 salvation which the gospel exhibits, and feels an in- 
 terest in it far beyond that of any other special mani- 
 festation of Deity ; but he dares not set limits to the 
 divine attributes and operations. He considers 
 himself at present, with regard to the grand system 
 of the universe, in a situation similar to that of a 
 smill insect on one of the stones of a magnificent 
 edifice, which sees only a few hair-breadths around 
 it, and is altogether incapable of surveying the sym- 
 metry, the order and beauty of the structure, and of 
 forming an adequate conception of the whole. Recon- 
 siders that he has never yet surveyed the millionth 
 part of Jehovah's empire, and therefore cannot 
 tell what the eternal Sovereign has been pleased to 
 exhibit in its numerous provinces; and least of all, 
 can he ever preou ae to divine into the depths of 
 interminable ages, and boldly declare what the 
 Almighty will or will not do, through eternity to 
 come. He therefore views it as presumption, while 
 he has no dictate of revelation for his warrant, tor 
 pronounce decisively, either on the one side or the 
 other, of such a deep and important question, which 
 seems above the reach of the loftiest seraph to de- 
 termine. In short, he endeavours to take a view of 
 all the manifestations of Deity within his reach, from 
 every source of information which lies before him, 
 and as far as his limited faculties will permit. He 
 does not call in question the discoveries of science, 
 because they bring to his ears most astonishing re- 
 ports of the wisdom and omnipotence of Jehovah 
 and the boundless extent of his kingdom: but rejoices 
 to learn that the grandeur of his dominions is actu- 
 ally found to correspond with the lofty descriptions 
 of divine majesty and glory recorded in the volume 
 of inspiration, and is thereby inspired with nobler 
 hopes of the glory and felicity of that heavenly 
 •world, where he expects to spend an endless exis- 
 tence. 
 
 If, then^ such be some of the features in the charac- 
 
 50 
 
394 SERMON XXIV. 
 
 ter of the enlightened Christian ; if liberality, and 
 candour, and accurate investigation mark the judge- 
 ments he pronounces on the sentiments and the ac- 
 tions of men, and on the works and the ways of God ; 
 and if such views and feelings ought to be consider- 
 ed as more congenial to the noble and benevolent 
 spirit of our religion than the narrow and distorted 
 notions of a contracted mind, it must be an object 
 much to be desired, that the mass of the Christian 
 world would be led into such trains of thought as 
 might imbue their minds with a larger portion of this 
 spirit. And if diversified and occasional discussions 
 on the topicks to which we have adverted, would 
 have a tendency to produce this desirable effect, it 
 is obvious that such branches of knowledge as are 
 calculated to enlarge the capacity of the mind, and 
 to throw a light over the revelations and the works 
 of God, should no longer be overlooked in the range 
 of our religious contemplations. 
 
 With such striking remarks and noble sentiments 
 of an eminent man and highly distinguished author, 
 ray discourse and volume are concluded. Amen. 
 
 \W. ^T<Hf. 
 
APPENDIX, 
 
 CONTAINING 
 
 EXPLICATIONS OF THE TERMS 
 
 NATURE AND LAW 
 
APPENDIX. 
 
 T, 
 
 EXPLICATION OF THE TERM NATURE. 
 
 HE term nature, includes all the works of creation which revelation and 
 philosophy make known. Or nature, taken in its utmost extent, embraces the 
 trhole compass of things in the universe, whether corporeal or mental, physical 
 or mora). 
 
 The phras9, works of nature, is frequently used. By the works of nature we 
 are to understand the works of Deity, which exhibit wisdom in them all ; which 
 manifest design, order, and harmony. Or the works of nature are the works of 
 creation, which bear evident marks of intelligence and proclaim a God. 
 
 The course of nature is a phrase which is used in a great variety of senses. 
 The planets and all the revolving luminaries of which we have any knowledge, 
 perform their circuits according to a course of nature, ' he sun so constantly 
 performs his course ; or more strictly philosophical, the earth perpetually and 
 statedly revolves round its axis, according to a course of nature ; and the moon 
 also revolves on its own axis, and around the earth according to the same course. 
 The varieties and regularities of times and seasons, the re-production of plants 
 of the same kind from their original seed, and tlie propagation of animals of the 
 same species, are said to be produced according to certain courses of nature. But 
 what are we to understand by the phrase as thus used, and as used in various 
 other ways? i he most eminent philosophers and divines have been, and are 
 still divided in their ideas and writings concerning the subject. One class maintain, 
 that the courses of nature in all their diversified forms, are effected by the im- 
 mediate hand of Deity, in a regular and stated manner ; or that the works of 
 divine Providence are only the works of creation carried on to their final com- 
 pletion. That is, that God immediately and positively exerts his power in 
 eVrry effect or movement, not only of the heavenly bodies, but also in the smallest 
 matters that pertain to this earth, even to the fall of a sparrow. 
 
 Another class conclude, that the Lord created all things with certain inherent 
 properties and principles, by which all events and effects are produced in a 
 certain uniforja manner, without the assistance of his immediate interposing 
 hand. They account for the regularity of the heavenly bodies in their courses, 
 and of the principle movements pertaining to this earth, upon the laws of at- 
 traction and gravitation ; and for the succession of the animal and vegetable 
 kingdoms, by peculiar natures and principles given, by which tliey are re-pro • 
 duced. These inherent laws or properties they consider sufficient to effect what 
 is called a stated course of nature. If we embrace either of the above senti- 
 ments, we may justly revere and adore the efficiency of the God of nature. How 
 sublime the thought, that the hand of Deity is immediately present, directing 
 all his works ! Or how momentous the reflection, that the Great First Cause 
 created all things with such properties and innate laws, as to effect what we 
 behold in the manifold stated courses of nature. 
 
 The expression, human nature, is frequently used and in various senses. In 
 its most general import, it is designed simply to point out a human being as far 
 different from the animals of the earth, and also from other beings. Human 
 nature is sometimes mentioned in an exalted point of view ; and at others, as in 
 a state of degradation. On the rne hand, human nature has great dignity 
 stamped upon it ; as man is a being of noble powers, capable of endless pro- 
 gression and exaltation. Thus truly elevated and dignified is human nature. 
 
39B APPENDIX.. 
 
 But on the account ol" the fall and depravity of man, how debased liis natixje. 
 In this view how perverted ! consequently how humiliating 1 
 
 Man may be said to act according to his nature, whether he conduct in a de- 
 grading or honourable point of view. When he debases himself by his conduct, 
 he acts according to human nature in a fallen depraved state. But when his 
 actions are truly manly and noble, he acts according to human nature as viewed 
 in a state of dignity nd honour. 
 
 It is said to be the nature of animals, to perform certain actions necessary to 
 their preservation and comfort. I he true import of this expression is, that 
 animals are endued with certain instinctive principles, which excite them to do 
 those things that are the means of their support and enjoyment, and that an- 
 tecedent to instruction or experience At the end of time, it is said will be the 
 dissolution of nature. Some conclude that this phraseology implies, that the 
 material system will be consumed and ^tnnihilated. The more probable opin« 
 ion is, that the elements will then be dissolved and newly modelled : that they 
 will be formed into, a system vastly different and far more perfect, beautiful, 
 and glorious than the present ; suited to the great change that human beings 
 will experience ; and be the glorified state to which the righteous will be ex- 
 alted. 
 
 The study of nature is frequently recommended toman. Nature in this view, 
 is the same as the works of creation. And tiie term, study, implies an. investiga- 
 tion of the laws and properties both of matter and ot mind. A boundless field, 
 suited to the noble and endless progressive fowers ol man. As he has a nature 
 capacitated for improvements without end, so the works of nature are vast as 
 immensity. And when he shall enter another state of existence, with enlarged 
 and glorified attributes both bodily anil mental, he will find nature, or creation, 
 newly formed, inconceivably more perfect and glorious ; a boundless prospect 
 adapted to his eniarged, exalted, and glorified powers. 
 
AlPPENDIX. 399 
 
 [EXPLICATION OF THE TERM LAW. 
 
 It is Worthy of remark, when this term is used an a^ent must necessarily be 
 presupposed ; for a law is strictly a rule, according to which some intelligent 
 beinj acts, or by which he prescribes actions to others. Or, a law may be con- 
 sidered either as a rule of action, or as an established and constant mode of 
 process. This word is used in a great variety of senses, natural, civil, and 
 moral. Some authors suppose th?y may all be included under two general 
 hea Is, natural and moral ; those wliich refer to body or matter, and those that 
 refer to mind or intelligent bsings. But they are generally divided ir.to three 
 classes : divine laws, human laws, and the laws of nature. 
 
 The divine laws are those that result from moral fitness, and which are essen- 
 tially the same in all their requisitions in every part of the universe; or those 
 that are contained in positive precepts, and made known by revelation. By moral 
 iitness we are to understand the prcinety of those obli^;ations that result from 
 the moral perfections of God, and from the relation of created intelligences to 
 him as the \athor of their existence and of all their comforts; and from their 
 varied relations and situations in regard to each other. In what part soever of 
 the universe, created intelligent beings exist, these moral ties are necessarily and 
 unchangeably binding ; and demand supreme love to the Supreme Being, and 
 perfect obedience to evi>ry duty which reason and the moral faculty point out. 
 Finit ■ intelligences, es'en without a written law or any particular immediate 
 revelation, are bound by these obligations. Hence, such a state is generally 
 called a state of nature ; and the law that is particu arly suited to such a state, 
 is denominated the law of nature. Revelation ha« its commencement where 
 reason and conscience are insnlTicient to make known to created inteligent 
 beings, those duties wiiich the Lord seeth proper to enjoin upon them. There- 
 fore, the laws of divine revelation comprise the mandates necessarily included 
 in the moral law ; and they also contain positive precepts, suited to the particu- 
 lar situation of those to whom they are promulged. 
 
 By the civil law, or law of the land, we are to understand those rules and 
 regulations that relate to civil society, and exist between man and man. This 
 is the using of the phrase in its most extensive import ; for it includes both the 
 laws resulting from civil communities, and those that spring from a state of 
 nature. They point out the rights of mankind in their various situations and 
 relations as individuals, or nations ; and also in various degrees and forms, make 
 known the means of attaining and defending their rights. 
 
 The law of honour is styled a system of rules constructed by people of fashion, 
 calculated to facilitate their intercourse with one another, and for no othci' 
 pui-pose. This law can scarcely be ranked among the civil laws. It may be 
 said to belong to human laws, as it is a regulation of human beings. What I 
 would remark concerning the system of this law, is, that it is a compound of 
 manly virtues and degrading vices ; demanding certain courses of conduct truly 
 noble, and admitting actions scandalous. 
 
 A law of nature may be defined to be a uniform and established course of 
 operation and events of some particular kind. Or, by the laws of nature are to 
 be understood the stated courses by which the great First Cause directs the 
 works of providence. It is said to be by a law of nature, that the primary 
 planets revolve on their own axis and round the sun, respecting him as the 
 fentre of their system ; and that the secondary planets move round their re- 
 fpective primaries as their centre. By this expression we are to understand 
 that the principles or laws of attraction and gravitation produce such uniform 
 and constant effects, that a deviation would be considered a strange phenomenon, 
 a miracle. The regular and constant movements of the heavenly bodies justly 
 ^'xcite the admiration of man. But on the account of their having pursued 
 -•'bcir stated courses since time began, if one of them should stop in it; coiTi'^c- 
 
400 APPENDIX. 
 
 or move in a different direction, it would astonish the world ; for a law of nature 
 would be counteracted. 
 
 The natural and constant tendency of the bodies in our atmosphere to fall to 
 the earth, is ascribed to a law of nature. The reason is obvious ; for the effect 
 tmiformly takes place, unless there be a preventing, external power, or a repel- 
 inj force introduced. With the same propriety the principles or properties of 
 magnetism, electricity, and motion, may be attributed to the laws of nature. 
 
 It is said, that by a law of nature the existence of a God is made known to 
 all mankind. This expression imports that the existence ot the Supreme Being 
 is so clearly exhibited and demonstrated in the works of creation and providence, 
 as to obtain the belief and acknowledgement of a God among all nations in 
 every age of the world, or to attain the universal consent of mankind. 
 
 The essential difference between ri^ht and wrong is said to be pointed out by 
 a law of our nature. This declaration conveys the idea, that all men have 
 reason and conscience, which teach them that virtue is amiable and ought to 
 be cultivated ; and that vice is odious, and oug t to be shunned : Tiiat is, virtue 
 and vice are diametrically opposite in their natures ; and mankind have powers 
 of mind which enable them to discern their essential difference; and while they 
 feel under obligations to practice the one, they feel bound to refrain from the 
 other. 
 
 Par-'ntdl, filial, anu conjugal affections belong to the laws of human nature. 
 These pru>ciples appear to exist among all nations, whether in a civilized or 
 savage stat^. and seem to b? innate. Hei^ce, the attribute of natural affection 
 is implanted in the breasts of men, and interwoven inio the very principles of 
 our nature by the hand of Deity, to answer important ends in the present state 
 of existence. And as this principle evidently exists in the breasts of all human 
 beings, it may with propriety be denominated a law of human nature. 
 
ren 
 
 rac* 
 
 nd c 
 
 ribec 
 
 • plac 
 
 lucei. 
 
 clric 
 
 •at ■' . 
 
h 
 
 s/ 
 

J->><