OF PRlNCSTo^ 
 
 BX 8915 .VJS 1815 v 
 Wi ther spoon , John , 
 
 1794. 
 The works of John 
 
 Witherspoon 
 
 .4 
 1723 
 
 
 V.I 
 
 
THE 
 
 WORKS 
 
 OF 
 
 JOHN WITHERSPOON, D. D. 
 
 SOMETIME MINISTER OF THE GOSPEL AT PAISLEY, AND LATE 
 PRESIDENT OF PRINCETON COLLEGE, IN NEW JERSEY. 
 
 CONTAINING 
 
 ESSAYS, SERMONS, &c. 
 
 ON 
 
 IMPORTANT SUBJECTS 5 
 
 INTENDED TO ILLUSTRATE AND ESTABLISH THE DOCTRINE OF 
 
 SALVATION BY GRACE, AND TO POINT OUT ITS 
 
 INFLUENCE ON HOLINESS OF LIFE. 
 
 TOGETHER WITH HIS 
 
 LECTURES ON MORAL PHILOSOPHY, 
 ELOQUENCE AND DIVINITY; 
 
 HIS SPEECHES IN THE AMERICAN CONGRESS; 
 
 AND MANY OTHER VALUABLE PIECES, NEVER BEFORE 
 PUBLISHED IN THIS COUNTRY. 
 
 VOL. IV. 
 
 EDINBURGH : 
 
 PRIKTED FOR J. OGLE, PARLIAMENT-SQUARE j M. OGLE, 
 
 GLASGOW ) OGLES, DUNCAN, & COCHRAN, LONDON, 
 
 AND T, JOHNSTON, DUBLIN. 
 
CONTENTS 
 
 OF 
 
 VOLUME IV. 
 
 SERMON I. Fag, 
 
 IHan in his natural state* 
 Rev. ill. 1-7. Becaufe thoufajeft, I am rich, and 
 increafed with goods, and have need of nothing ; 
 and knoweft not that thou art wretched, and 
 miferable, and poor, and blind, and naked, 9 
 
 SERMON I. 
 
 An inducement to come to Christ, 
 Rev. iii. i^. Becaufe thou fayeft, I am rich, and ^ 
 increafed with goods, and have need of nothing ; 
 and knoweft not that thou art wretched, and 
 miferable, and poor, and blind, and naked, 23 
 
 SERMON III. 
 
 Trust in God, 
 Isaiah, 1. 10. Who is among- you that feareth the* 
 Lord, that obeyeth the voice of his fervant, that 
 walketh in darknefs, and hath no light ? let him 
 truft in. the name of the Lord, and ftay upon his- 
 God, - •- , - - 3S 
 
 SERMON IV. 
 Trust in God, 
 Isaiah, 1. 10. Who is among you that feareth 
 the Lord, that obeyeth the voice of his fervant, 
 that walketh in d irknefs, and hath no liy-ht? let 
 him truft in the name of the Lord; and ftay up- 
 on his God, ^ ^ ^ 4C^ 
 Vol., IV. A 
 
vi CONTENTS. 
 
 SERMON V. Pag. 
 
 On the purity of the heart. 
 Proverbs, xxx. 7. — 9. Two things have I 
 required of thee, deny me them not before I 
 die. Remove far from me vanity and lies ; 
 give me neither poverty nor riches ; feed me 
 with food convenient for me : left I be full, 
 and deny thee, and fay, Who is the Lord ? 
 or left I be poor, and fteal, and take the 
 name of my God in vain, - » 69 
 
 SERMON VI. 
 
 SeeJ^ing a competency in the wisdom of Providence, 
 Proverbs, xxx. 8. Give me neither poverty 
 nor riches ; feed me with food convenient 
 for me, - - - - 89 
 
 SERMON VII. 
 
 The danger of prosperity. 
 Proverbs, xxx. 9. Left I be full, and deny 
 thee, and fay, Who is the Lord ? or left I be 
 poor, and fteal, and take the name of my 
 Godinvain^ - - - lot. 
 
 SERMON VIII. 
 
 The danger of adversity. 
 Proverbs, xxx. 9. Left I be poor, and fteal, 
 and take the name of my God in vain, 113 
 
 SERMON IX. 
 
 On the religious educatio7i of children. 
 
 Preached in the Old Preft)yterian Church in 
 
 New York, to a numerous audience, on the 
 
 evening of the fecond Sabbath in May 1789. 
 
 Mark, X. 13. — 16. And they brought young 
 
 children to him, that he ihould touch them. 
 
CONTENTS. ^ vii 
 
 Pag. 
 and his difciples rebuked thofe that brought 
 them. But when Jefus faw it, he was muph 
 difpleafed, and faid unto them, Suffer little 
 children to come unto me, and forbid them not : 
 for of fuch is the kingdom of God. Verily ^ 
 I fay unto you, whofoever fhall not receive 
 the kingdom of God as a little child, he , 
 fliall not enter therein. And he took them 
 up in his arms, put his hands upon them, and 
 blelTedthem, - - - 126J 
 
 SERMON X. 
 
 A6tion Sermon. 
 Devotedfiess to God. 
 PsAL. cxvi. 16. O Lord, truly I am thy fervant ; 
 I am thy fervant, and the fon of thine hand- 
 maid : thou hast loofed my bonds, 146 
 
 SERMON XL 
 
 The righteous scarcely saved^ and the wicked 
 certainly destroyedm 
 
 1 Peter, iv. iS. And if the righteous fcarcely 
 be faved, where Ihall the ungodly and the 
 linner appear ? - - - 1 59 
 
 SERMON XIL 
 
 The yoke of Christ, 
 Matthew, xi. 30. For my yoke is eafy, and 
 my burden is light, - - 1*7* 
 
 SERMON XIIL 
 A6lion Sermon. 
 The glory of the Kedeemer in the perpetuity of his work* 
 Psalm, Ixxii. 17. His name fliall endure for 
 ever j his name ihall be continued as long 
 
vili CONTENTS. 
 
 Pag. 
 as the fun ; and men fhall be blefTed in hltn: 
 all nations fhall call him bleffed, * 194 
 
 SERMON XIV. 
 
 The petitiojis of tide insincere unaimiling. 
 Psalm Ixvi. 18. If I regard iniquity in my 
 heart, the Lord will not hear me, - 2.29 
 
 SERMON XV. 
 
 The absolute necessity of salvatio?i through Christ* 
 
 Preached before the Society in Scotland, for 
 
 Propagating Chriftian Knowledv^e, in the 
 
 High Church of Edinburgh, on Monday, 
 
 Jan. 2. 1758. / 
 
 Acts, iv. 11. Neither is there falvation in any 
 ^ other; for there is none other name under 
 heaven given among men, whereby we m^uft 
 be faved, - _ « 241 
 
 An inquiry into the scripture-meaning of charity ^ 280 
 
 SERMON XVI. 
 
 The trial of religious truth hy its moral influence. 
 Preached at the opening of the Synod of Glaf- 
 gow and Ayr, 0£l. 9. 1759. 
 
 Matthew, vii. 20. Therefore, by their fruits 
 fhall ye know them^, ^ - » 302r 
 
SERMONS 
 
 ON 
 
 INTERESTING SUBJECTS. 
 
 SERMON I. 
 
 MAN IN HIS NATURAL STATE. 
 
 Rev« iii. 17. 
 
 Because thou sayest, I am rich, and increased with 
 goods f a?id ha've ?ieed of nothing ; and knowest fiot 
 that thou art wretchedy and miserahle, and poory 
 and blind, a?id naked* 
 
 T N order to preach the gofpel with fuccefs, it is 
 -■- neceflary that we fhould begin, by eftablifhing 
 the great and fundamental truths, on which all tlie 
 rell are built, and to which they conllantly refer. 
 Nay, it is neceflary that we iliould often look back 
 to thefe, and fee that we be not off the foundation, 
 or that it be not weakly or imperfectly laid. Of this 
 fort, I take the guilt, mifery, and weaknefs, of our 
 Vol. IV. B 
 
ao MAN IN HIS NATURAL STATE. Ser. I. 
 
 nature to .be ; and therefore have chofen the words 
 now read, as the fubjeft of difcourfe, in which the 
 Spirit of God reproves the felf-fufiiciency, and felf- 
 righteoufnefs of the church of Laodicea. 
 
 Because thou sayest, I am rich, and increased ivith 
 goods y &c. I fuppofe you will all eafily under- 
 iland, that the words are figurative, and are fpoken 
 entirely with a view to the fpiritual flate of that 
 church. In this light, let us confider what is pre- 
 cifely their meaning. 
 
 We may either fuppofe, that this charge is 
 brought againft the church of Laodicea, becaufe 
 there were many there, under the profeflion of the 
 gofpel, who were, notwithftanding, flill in a natural 
 and unrenewed Hate — ftrangers to the power of re- 
 ligion, of which their being thus unhumbled, and 
 infcnfible of their guilt and mifery, was the evi- 
 dence ; and for which the remedy is prefcribed in 
 the following words : " I counfel thee to buy of 
 me gold tried in the fire, that thou mayeft be rich, 
 and white raiment, that thou mayeft be clothed, 
 and that the fhame of thy nakednefs do not appear : 
 and anoint thine eyes with eye-fal\^e, that thou 
 mayefl fee." 
 
 Or we may fuppofe, that this reproof was in a 
 great meafure applicable to them all, in general, 
 believers and unbelievers ; the beft of them being 
 exceedingly prone to truft in themfelves that they 
 were righteous ; inflead of that hum.ble dependence 
 on the merit and grace of their Redeemer, which 
 ought not only to be the refuge of the finner, but 
 the confidence of the faint. And there is no que- 
 llk):i that this is a proper caution to profcfling 
 
S-er. I. MAN IN HIS NATURAL STATE. II 
 
 Chriflians in every age, to beware of fplittir^- on 
 the rock of felf-fufficiencj. 
 
 But as this difpoiition reigns in the heart of every 
 one that is yet at a diftance from God — is the foun- 
 dation of their fecurity and impenitence — and is 
 what they muft be brought off from, before they 
 can be reconciled to -God"; it is for their benefit 
 that I chiefly deiign this difcourfe, though it may alfo 
 be ufeful, and fliall be in part, applied to the child- 
 ren of G od. It is an affecting thought, when pur- 
 fued to its confequences ; yet, alas ! it is unque- 
 ftionably true, that in every alTembly, fuch as thi*-', 
 of profefling Chriflians, there are not a fcv/, who 
 are in " the gall of bitternefs, and in the bond of 
 iniquity,'* under the wrath of God, and liable to 
 the condemning fentence of his law ; and at the 
 fame time, that the far greatefl part of them are 
 ignorant of it, and know not that they are wretched, 
 and poor ^ and hlmdy and naked. 
 
 In difcourfing farther upon this fubjecl", there- 
 fore, I fhall, 
 
 I. Endeavour to prove and illuftrate this trutli, 
 That all mankind are by nature in a ftate of fin and 
 mifery, under the bondage of corruption, and liable 
 $0 the wrath of God. 
 
 II. I fhall briefly fliew you, that being brought 
 to a lively fenfe, and genuine conviction of this, 
 is the firft, and aneceflary ftep, to the faving know- 
 ledge of God, in Chrifl. — And in the last place, 
 ^lall make fome practical improvement of the fub- 
 
 B z 
 
1^ MAN IN HIS NATURAL STATE. Ser. I. 
 
 I.> In the Jirst place, then, I am to prove and il- 
 luftrate this truth, That all mankind are by nature 
 in a ftate of fin and mifery, under the bondage of 
 corruption, and liable to the wrath of God. What 
 is faid in this paflage of the Laodiceans, is univer- 
 fally true of the pofterity of Adam. Unlefs an 
 inward and elTential change has been wrought upon 
 them by the grace of God, they are wretched, and 
 miserable, and poor, and blind, and naked. It is alfo 
 true of them, as well as of the Laodiceans, that they 
 know it not ; -but vainly prefume themfelves to be 
 rich, and increafed with goods, and to have need of 
 nothing. If thefe two things are jointly true of 
 many of you my hearers, there is nothing in which 
 you can have fo great a concern : therefore, j'^t me 
 earnellly befeech your moil ferious attention to 
 what jliall be faid ; as the fuccefs of this conviftion 
 is necelTary to your underflanding or profiting by 
 any other part of divine truth, as I fhall afterwards 
 Ihew you. 
 
 The proof of trie truth here aiTerted, can be only 
 of two kinds, i. From fcripture, which is the tefti- 
 mony of God declaring it. 2. From the vifible 
 llate of the world, and our own experience finding 
 it to be fo. 
 
 I. That all mankind are by nature in a ftate of 
 fin and mifery, appears from the exprefs and 
 repeated teftimony of the word cf God. And 
 this teftimony we have, not only in particular paf- 
 fages, carrying the truth, but in the ftrain and fpi* 
 rit of the whole, and the feveral difpenfations of 
 ^iyine providence tjhi,ei:e recorded, which are all 
 
Ser. I. MAN IN HIS NATURAL STATE. J 3 
 
 of triem built upon this fuppofition, and intended 
 to remedy this univerfal evil. 
 
 See what God declares, Gen. vi. 5. " And God 
 faw that the wickednefs of man was great in the 
 earih, and that every imagination of the thoughts of 
 his heart was only evil continually." And again, 
 ■** The imagination of man's heart is evil from his 
 youth." We may take the pfalmill David's tefti- 
 mony of himfelf, as a fample of the reft of man- 
 kind J and indeed he plainly intimates, that it is a 
 common calamity. " Who can underftand his 
 errors ? C^eanfe thou me from fecret faults. Be- 
 hold, I was Ihapen in iniquity, and in fin did my 
 mother conceive me." 
 
 We may take alfo the teftimony of the apcfllc 
 Paul, in his epiftle to the Romans, which iis the 
 more full to our prefent purpofe, that as he bad 
 never been at Rome, he is there laying the founda- 
 tion of religion in general, and the Chriftian dif- 
 penfation in particular, by a clear and explicit 
 proof of the need the wCrld had of a Saviour, from 
 its univerfal corruption and depravity. See, theiu 
 ■what he fays : " What then ? Are we better thai, 
 they ? No, in no wife, for we have before proved 
 both Jews and Gentiles,, that they are all under fi:i. 
 As it is written, There is none righteous, no rr r 
 one." And again, *•' Nov/ "vve know, that what, 
 things foever the law faith, it faith to them who are 
 under the law, that every mouth may be ftopped.. 
 and all the world may become guilty before Go:J., 
 For all have fmned, and come iliort of the glory 
 of Godr 
 
14 MAK IS' Hlg NATITRAL STATE. Ser. I^ 
 
 You may alfo fee that the apoftle traces this dif- 
 order to its very fource : " Wherefore as by one 
 man fin entered into the world, and death by {in : 
 and fo death pafFed upon all men, for that all have 
 finned." 
 
 I fliall add but one exprefs fcripture-teflimony 
 more : ** And you hath he quickened, who were 
 dead in trefpalles and fins." 
 
 Eut befides the particular pafiages of fcripture, 
 politively declaring this truth, the whole frame and 
 contexture of the fcriptures, and all the difpenfations 
 of divine providence recorded in them, are a proof 
 of the fame thing. Man is every where eorifidered as 
 in a fallen and finful ftatc. Every thing that is pre- 
 fcribed to him, and ever}^ thing that is done for him, 
 Foes upon thai fuppofition. It is not one itian, or a 
 fev/ men, that are in fcripture ealled to repentance^ 
 but all without exception. Now, repentance is 
 only the duty of a fmner. An innocent perfon 
 cannot repent ; he has nothing to grieve for in his 
 heart, or to forfake in his life. It is alfo proper to 
 obferve, that one of the fcripture-charafters of God 
 is, " merciful and gracious, flow to anger, for- 
 giving iniquity, tranfgrefTion, and fin." Now, he 
 could not be to us a forgiving God, and there would 
 be no need that he fhould be revealed under that 
 character, unlefs we were finners that flood in need 
 of pardon. Mercy, indeed, is the diftinguifhing at- 
 tribute of God, and this can only have refpect to 
 offenders. All the other perfeftions of God might 
 be exercifed towards pure and holy creatures ; but 
 mercy only towards finners. He might be a good, 
 holy, Jul}, wife, powerful God, to perfons iu a 
 
Ser. I. MAN IN HIS NATURAL STATE. \^ 
 
 ftate of innocence ; but he can fhew mercy only to 
 the guilty. 
 
 Do not the difpenfations of God's providence fhew 
 the fame thing ? He fent the flood, as a teflimony of 
 the wickednefs of the world, and for the punilhment 
 of a guilty race. Remember alfo the facrifices, which 
 were appointed, and accepted by God, from the 
 beginning of the world. Sacrifices are for atone- 
 ment and expiation. They are plainly a fubftitu- 
 tion in the room of ^ forfeited life. It is doing vio- 
 lence to common fenfe to make them any thing elfe. 
 The whole Jewifli ceconomy, which had in it fo 
 many facrifices, fo many offerings, fo many wafli- 
 ings, and purifications, does plainly fuppofe the 
 perfon ufing them to be infected with fin, or moral 
 pollution. Had not this been the cafe, they had 
 been extremely abfard and improper. 
 
 But the ftrongefl tellimony of alt that God hath 
 given to the guilt and corruption of mankind^ is his 
 fending his own Son into the world to redeem them, 
 b}' the facrifice of himfelf. To what purpofe re- 
 deem them, if they were not in bondage ? Why 
 fo collly an expiation, if our lives had not been for- 
 feited to divine juilice ? But that it was for this 
 purpofe that Chrill came into the world, is fo plain, 
 from the whole of the fcriptures, that I fliall feled: 
 but one paflkge out of many, to prove it : " Whom 
 God hath fet forth to be a propitiation, through 
 faith in his blood, to declare his righteoufnefs, for 
 the remiffion of fins that are pafl:, through the for- 
 fearancc of God." 
 
 What is faid already on this head, is a full proof 
 from fcripture, that man is now, by nature, in a 
 
l6 MAN IN HIS NATURAL STATE. Ser. I, 
 
 ftate of fm ; that he is alio, in confequence of thaf, 
 in a ilate of mifery, and liable to the wrath of God, 
 is proved by many of the fame paflages, and by 
 many others : " For the wrath of God is revealed 
 from heaven againil all ungodlinefs, and unrlgh- 
 teoufnefs of men, who hold the truth in unrigh- 
 tcoufnefs. For the wao^es of Gltl is death," &:c. But 
 I need not multiply pafTages to this purpofe ; for 
 in all God's difpenfations, the deferved punilliment 
 of finners is as evident as their finfulnefs itfelf. It 
 is indeed fully proved, from the effential perfections 
 of God, particularly his holinefs and juilice. He 
 is of purer eyes than that he can behold iniquity. 
 ** Evil cannot d^t^ell with him, nor fools," that is, 
 finners, " Hand in his fight." 
 
 Is not all this then, my brethren, a fufiicient proof, 
 from the teftimony of God, that man, in a natural 
 ftate, is finful and miierable ? Shall we affirm our- 
 felves to be whole, if he faith we are unfound ? 
 Do we know more than God ? Will we not give 
 credit to the fountain of truth ? Nor is it any ob- 
 jection to this, that we ourfelves know it not, or 
 are but little fenfible of it. One confiderable part 
 of the difeafe, is blindnefs of undcrflanding : fo 
 that we may, and muft till our eyes are opened, 
 be ignorant of our danger. We may think and fay, 
 that we are rich, and increafed in goods, and have 
 need of nothing, while we are wretched, and ?niser- 
 ablcy and hVmdy and naked. 
 
 2. The fame thing appears from the vifible ftate 
 of the world, and our own experience. Unbe- 
 lievers are apt to hear with indifference, and negleft 
 what they are tokl from fcripture-teftimony, unlefy 
 
Ser. I. MAN IN HIS NATURAL STATE. IJ 
 
 otherwife confirmed to them ; and it is with the un- 
 believer we have now to do. Befides, the eftablilh- 
 ment of this truth, upon other evidence than that of 
 fcripture, ought to have a powerful influence in in- 
 ducing men to believe the other truths in fcripture, 
 that are connedled with and founded upon it. I 
 think it, therefore, highly proper to lay before yoiji 
 what evidence we have of our loft ftate, from the 
 obfervation of the world, though the fcriptures had 
 been filent. I would likewife recommend to all, what 
 fliall be faid on this fubjeiS, to preferve your faith un- 
 shaken, and keep you from blafphemous, unbe- 
 lieving thoughts, if at any time you Ihould be 
 tempted to them, lince even unenlightened reafon 
 confirms the foundation of divine truth, and nature 
 and providence confpire in preaching the dc^lrine 
 ©f divine grace. 
 
 Now, doth . not our experience, as well as the 
 obfervation of others, fliew us that we are born in. 
 fin, and conceived in iniquity ? May we not fay 
 from our own knowledge, that the imaginations of 
 the heart of man, are only evil from his youth, and 
 that continually ? is there not a pronenefs and ten- 
 dency to evil, univerfally to be obferved in man- 
 kind ? and a backwardnefs and averfion to that 
 which is good ? Is not this apparent even in child- 
 ren, upon the firft dawn of reafon in their minds, 
 and the firft fight of choice or inclination in their 
 hearts ? Surely it muft be owned, that in that ear- 
 ly period, they are at leaft comparatively innocent. 
 If any among us is without fin, it ipuft be the 
 youngeft ; yet folly is hound in the heart of a child^ 
 How hard is it to guard them from evil, and to in- 
 
l8 MAN IN HIS NATURAL STATE. Ser. I. 
 
 fpire them with good difpofitions, even by the 
 Wifeil and earliell care, in their inflrudion ? and 
 even after the moll fuccef^ful pains, are there not 
 ftlll manj remaining blemiines, through the preva- 
 lence of corrupt nature, v/hich fliew, that the 
 ground-work itfelf was fauUy ? But, on the con- 
 trary, how eafily do men learn that which is evil ? 
 Do they need to be taught ? Is it not enough to 
 give them licence ? How juft is that defcription 
 in Jeremiah I *' They are wife to do evil, but to 
 do good they have no know^ledge." I am far from 
 denying, that men are improved and forwarded in 
 iin by inftru6tion and example, as well as in that 
 which is good : but it is plain, they are far apter 
 fcholars in the firll than in the lail: ; v.'hich plainly 
 ihews they are more powerfully difpofed to it by 
 nature. Nay, is it not evident, from the univerfal 
 experience and teilimony of thofe w^ho acl from a 
 principle of religion, that it is extremely difficult, 
 with all the care they can tajie, to refill the propen- 
 fity of nature to the contrary ? and that in the bed 
 it often gets the fuperiority, when they are off their 
 guard ? Is not this an evidence of the depravity 
 and corruption of human nature, and its tendency 
 to evil ? Are thofe who hate fm often overcome 
 by it, and fhall thofe who love it prefume to fay, 
 they are free from it? 
 
 If any fhould afk, How I prove that that courfe 
 of action to which human nature is inclined is evij, 
 without the affillance of fcripture ? I anfwer, from 
 reafon ; and that many ways : from its pernicious 
 effecls on focieties, and private perfons ; from the 
 teilimony of the world in general, wlien others tlta.u 
 
Ser. I. MAN IN HIS NATURAL STATE. I9 
 
 theiTifelves are concerned ; and from the teftimony 
 of every man's confclence in his own cafe. Who 
 is there that does not often feel in himfelf a power- 
 ful tendency to what he cannot but in his heart 
 condemn } Is not his confcience God's vicegerent ? 
 and doth not natural religion, as well as the religion 
 of Chf-ill, declare him corrupt ? So that I may fay 
 with the apoflle Paul, not citing the paffage as a 
 proof, but as an illuflration and defcription of the 
 tharadter and ftate of natural men, " For when 
 the Gentiles, which have not the law, do by na- 
 tm'e the things contained in the law ; thefe having 
 not the law, are a law unto themfelves, which 
 fhevy the work of the law written in their hearts, 
 tlieir confcience alfo bearing witnefs, and their 
 thoughts, the mean while, aCculing or elfe excufing 
 one another." 
 
 Thus there is as much light remaining with us 
 fmce the fall, as to fliew, that we are out of the 
 way, but not to bring us back to it again. 
 
 As a ferious confideration of the ftate of the 
 wicked may fhew us our natural impurity, fo it 
 hath been long ago difcovered, and confefled by 
 many of the ancient heathens, Who never heard of 
 the- name of Chrifl, nor knew of the remedy. 
 Thefe, difcerning by nature the perfe6lly pure 
 and holy nature of God, and comparing it with the 
 difpofitions prevalent in man, could not reconcile 
 them together ; but concluded, that a creature fo 
 corrupt could not come in that condition out of 
 the hands of its Creator. This diiJiculty fome of 
 tiiem endeavoured to folve by a ftate of pre-exift- 
 ence ; which bears fome refemblance to the true 
 
lO MAN- IN HIS NATURAL STATE. Scr. I. 
 
 folution given of it in the holj fcripture, viz. the 
 apoftacj of our firll parents ; which entailed a cor- 
 rupted nature upon their pofteritj, in which the 
 light of nature and revealed truth feem almofl 
 w^hoUy to coincide. 
 
 It is to the fame thing that I cannot help attri- 
 buting the pra6tice, that fo univerfally prevailed 
 over the heathen world before the coming of Chrift, 
 of offering sacrifices, to appeafe the wrath of the 
 Deity, fuppofed to be offended. That the cuf- 
 om of facrificing prevailed very generally, perhaps 
 univerfally among the heathen nations, at the great- 
 eil diftance from, and having no correfpondence with 
 each other, is a certain and unqueftionable fa<^^ 
 Neither do I fee to what cauie we can afcribe it^ 
 unlcfs to one of thefe two ; either an ancient tradi- 
 tion from the beginning of the world, and fpread 
 with the inhabitants through the feveral parts of it, 
 as they feparated and peopled it ; or to the common 
 condition of human nature, which dictated the fame 
 thing to perfons in fnch dillant places. 
 
 If the firll of thefe fuppofitions is embraced,' which 
 indeed I fuppofe to be the- truth, it appears that fa- 
 crifices were appointed by God to man in his fallen 
 Hate, for the pardon of fin, and that they had refer- 
 ence to the great propitiatory facrifice of Chrill up- 
 on tlie crofs. 
 
 If we prefer the lafl fuppofition, it would feem as 
 if the confcioufnefs of guilt had uniformly prompted 
 men in all ages and nations to offer up feme atone- 
 ment for their offences. In both cafes, it equally 
 ferves to prove the corruption and iinfulnefs of hu- 
 man nature ^ 
 
Ser. I. UAt^ IN HIS NATURAL STATE. 21 
 
 Now, as what hath been faid plainly proves 
 the impurity of man in his natural ftate, fo his 
 mifery and liablenefs to puniihment may alfo be 
 l^roved, both as a natural confequence of his fin- 
 fulnefs, and even more plainly by itfelf. There is 
 not only a confiderable degree of a6i:Lial mifery in 
 the world, but plain prefages of more to follow it 
 in the world to come. Need I take up much time, 
 an enumerating the feveral miferies and calamities 
 incident to human life ? Are not oppreflion and inju- 
 ry from one another, poverty, licknefs, pain and death, 
 the plain fruits of fin, and vifible tokens of God's 
 difpleafure ? Man, with fome marks of fuperiority 
 and excellence of nature, is even, by means of his 
 fuperiority, his knowledge, and forefight of his 
 ow^n fufFerings, more miferable, than any other of 
 the creatures, that is equally fubjecl to the ilroke 
 of death. 
 
 To the whole I ihall only fubjoin one conlidera- 
 tion more, which is applicable to both parts of 
 the argument I have often thought, that the na- 
 tural terror and fear, with which men are poireiTed 
 of the prefence of God, or any remarkable token 
 of his power, is nothing elfe but an indication of 
 ,guilt, or an apprehenfion of wrath. 
 
 You may fee fome incidents in ffcTipture, from 
 w^hich it is natural to conclude, that when God 
 makes any viiible nianifeflation of his glory, or 
 fends any of his angels or miniflers from heaven to 
 earth, thofe who are prefent are filled with the 
 utmoft dread and terror. 
 
 Thus, in the relation given of God's appearance 
 upon mount Sinai, it is faid, " And fo terrible was 
 
 Vol. IV, C 
 
22 MAN IN HIS NATURAL STATE. Ser. 1, 
 
 the figlu, that Mofes faid, I exceedingly fear and 
 quake." See another example, in Ifaiah : " Then 
 faid I, Woe is me, for I am undone, becaufe I am 
 a man of unclean lips ; for mine eyes have feen the 
 King, the Lord of hofts." And in the New Te- 
 ftament, in the apoftle John, " And when I faw 
 him, I fell at his feet as dead." 
 - And is not this always the cafe, in all ages, that 
 upon any remarkable appearance of an inhabi- 
 tant of the other world, or even when any fuch 
 thing is falfely apprehended, the inhabitants of this 
 world are filled, with extraordinary terror ? What 
 is this, do you imagine, but confcioufnefs of guilt, 
 and apprehenfion of vengeance ? 
 
 Irmocence has no enemy, and it has nothing to 
 fear. We are all in much the fame cafe with 
 Adam, immediately after his firft tranfgreffion ; 
 when he heard God's voice in the garden, he was 
 afraid, and fled, and hid himfelf. We read of no 
 fuch fear polTeffing him, while he retained his in- 
 nocence ; but as foon as he had finned, he began. to 
 dread an avenging God. 
 
 From all this, then, I would conclude, that reafon 
 accords with fcripture in faying, that " all have 
 finned and come fliort of the glory of God:" that 
 man, in a natural fiate, is " wretched, and mifer- 
 able, and poor, and blind, and naked." 
 
SERMON 11. 
 
 AN INDUCEMENT TO COME TO CHRIST. 
 
 Hev. iii. 17. 
 
 Because thoii sajcst, I am rich, and increased with 
 goods f and hat)e need of nothi?ig / and hiowesi ?iot 
 that thou art wn'tcbcdf ami mmrahk, andpoor^ 
 ojid blindy and nahcd* 
 
 ' TAVING, iu a former difcourfe, proved and 
 - A illullrated this truth, That all mankind are bj 
 nature in a ftate of fin and mifery, under the bond- 
 age of corruption, and liable to the wrath of God, 
 — I proceed now to the second thing propofed, 
 which was, to fliew you, that being brought to a 
 lively fenfe and genuine co'nvi£lion of this, is the 
 firft, and a neceffary ftep to the faving knowledge 
 of God in Chrilt. 
 
 On this I ihall not need to fpend much time, as 
 it is fo exceedingly plain, -^both in itfelf and from 
 what hath been already faid. It is, however, ne- 
 ceiTary to fet it cleaily before you, in order to lay 
 a foundation for the improvement of the fubjedt. 
 if the dodlrine of Chrift, and of him cruciiied^ 
 
 C 2 
 
24 AN INDUCEMENT TO COME Set. 2. 
 
 proceeds upon the fuppofition of our finful and fni- 
 ferable condition by natui'e ; then, furely, it can 
 neither be valued, embraced, nor improved, and 
 indeed I think hardly underftood, by thofe who 
 know not this their natural ftate. What Chriil 
 hath done, and promifes to do in our behalf, is 
 defigned as a remedy for our diftrefled condition ; 
 and therefore, till the diilrefs is known, the re- 
 medy will be fet at nought. If a phylicidn fhould 
 offer his care and fkill for the recovery of a man, 
 who efleemed himfelf in perfefl health, would he 
 not deride the propofal, fo long as he continued ia 
 that opinion ? If any man fhould offer a charit- 
 able fupply of clothes and food, to one who 
 imagined himfelf immenfely rich, and gloried in 
 his riches, would he not look upon it as the groffeft 
 infult ? 
 
 Jull fo is the gofpel treated by all fuch as fee 
 not their mifery. What is the fubllance of the 
 gofpel ? * To you, O men, I call, and my voice 
 is to the fons of men. Behold, I preach to you 
 Chrift crucified, a Saviour fuited to your neceffi- 
 ties, able to fave to the uttermoft all that come to 
 God through him. He is well fitted to be a Me- 
 diator between you and yx)ur offended Maker. 
 He hath offered himfelf up, a facrifice to the juflice 
 of God for your lins, by the merit of which you 
 may be faved from deferved and impending ruin. 
 He offers himfelf as a guide, to dire6l your feet in 
 the way of peace j to (land by you in the difficul- 
 ties and dangers to which yo.u are expofed, and to. 
 give you, by his communicated flrength, a com- 
 plete victory over all your enemies.' 
 
^er. 2. TO CHRIST. 25 
 
 What reply doth the unconvinced flnner make 
 to all this ? Why, he faith, * I know nothing of 
 this mifery you fuppofe, .wherefore then a Saviour ? 
 I fee no iin, what neceffity, then, for an atone- 
 ment ? I fear no wrath, therefore will feek for 
 no interceflbr. My eyes are open, therefore I will 
 have no guide. I know of no enemies, ^-nd there- 
 fore will not enter into contention with a iliadow, 
 or flee when no man purfueth.' 
 
 Theie, my brethren, are, either directly or im- 
 plicitly, the thoughts of men in a fccure and un- 
 convinced flate ; and Vv'hile they are fo, they can 
 fee no form nor comelinefs in the Saviour, nor any 
 beauty, that they fliould defire him. 
 
 It is otherwife v^'ith the broken in fpirit. He 
 fees his own vilenefs and unworthinefs, and there- 
 fore cannc! lift his eyes to God, but through the 
 atoning blood of Chrill. He fears the avenger of 
 bloody and therefore flees to the city of refuge. The 
 meilage of the gofpel is to Inm indeed glad tidinos 
 of great joy, and he counts it a faithful faying, 
 and worthy of all acceptation. 
 
 The juftice of this reprefentation you may fee 
 from what our Saviour hiuifelf fays of the end of 
 his coming : " They that be whole need not a 
 phylician, but they that are fick : But go ye and. 
 learn what that meaneth, I will have mercy and 
 not facrifice ; for I am not come to call the righ- 
 teous, but fmnejrs to repentance." 
 
 See alfo the terms of his invitation : <^ Come 
 unto me, all ye that labour and are heavy laden^. 
 and I will give you reft." 
 
 Appetite^ and knowledge of ncjcefllty, is firH 
 
 c r 
 
26 AN INDUCtMENT TO COME Sef. 2» 
 
 required, or fuppofed, to the beftowing of gofpel- 
 bleflings : " Ho ! every one that thirdeth, come 
 ye to the waters." 
 
 I fhall only add, that we find, by the inftances re- 
 corded in fcripture of fuch as w^ere converted by 
 tlie preaching of the gofpel, that their converfioa 
 took its rife from conviction of fin : " Now, when 
 they heard this, they were pricked in their heartS;, 
 and faid unto Peter, and to the reft of the apoflles. 
 Men and brethren, v/hat fiiall we do ?" See alfo 
 the inflance of the jailor : " Then he called for a 
 light, and fprang in, and came trembling, and fell 
 down before Paul and Silas : And brought them 
 out, and faid. Sirs, what mud I do to be faved?" 
 
 Repentance unto life, and the return of the lin- 
 ner to God, proceeds from the fame caufe, in every 
 acre. Who are the perfons who believkigly apply 
 to Chriil for the pardon of their fms, but thofe 
 ■W"ho fee they are undone without him ? Who are 
 the perfons in Vvdicfe eyes he is moil precious, and 
 who maintain the moll habitual dependence upon 
 him ? Are they not thofe who have been moft 
 cfFeCtually humbled, and fee their own infulFiciency 
 for any thing that is good ? 
 
 From all this I conclude, that none can come to 
 Chriil by faith, but thofe who fee themfelves to be 
 VjretcJjedy and miserahh, and hhndy and nahed. 
 
 Let us rov/ make fome improvement of what 
 hath been faid upon this fabje£l:, for your inftruc- 
 tion and dire6lion. 
 
 I. I would improve what has been faid on this 
 fubjefl, for difcovering the danger of many among 
 
Ser. 2. TO cpiRisT^ 27 
 
 us, who have never yet been brought to a juft fenfe 
 of their chara6ler and flate. Even the general be- 
 lief that fuch often have in the fcriptures, may 
 ihew them what they have to fear. I might, no 
 doubt, firll of all obferve, how very guiltv and 
 niiferable thofe are, who are moft notorious for 
 fms of the grolTefl and moft fliameful kind. But 
 my fubjecl leads me more dire(!^ly to coniider, who 
 are, in general, unrenewed, than to mark the feve- 
 ral degrees of guilt in particular fmners. From 
 the text, therefore, and the illuftration of it, I am 
 authorifed to declare to you, and / beseech you to 
 hear it with application^ That all fuch as were never 
 brought to a real difcovery and inward fenfe of 
 their miferable condition by nature, are ilill in a 
 ilate of Vv^rath, and ftrangers to the power of 
 religion, whatever may be their profeffion, and 
 whatever may be their prefent peace. O ! how 
 eafy is it to lay afleep a natural confcience, and 
 to keep a deceitful corrupt heart in a flate of eafe 
 and fecurity ? Some formality in outward duty, 
 fome moderation in fin, fo to fpeak, the natural 
 decay and weaknefs of human pafTions, or youth- 
 ful lufls, in a characler formed by human pru- 
 dence, and regulated by health, credit, or gain, is 
 often made to fupply the place of a heart renewed 
 by the Spirit and grace of God. But confider, I 
 befeech you, that though fome may be tenfold 
 more the children of the devil than others, yet all 
 by nature are the fervants of fin ; and " except a 
 man be born again, he cannot fee the kingdom of 
 God." It is not only fuch as are profane or un- 
 clean, fuch as riot in brutifh fenfuality, fuch as 
 
a8 AN INDUCEMENT TO COME Scr. 2» 
 
 are tlie plagues of human fociety, who live in 
 brawls and contention, but all in whoin an elien- 
 tial change has never been wrought, that are thus 
 concluded under condemnation. 
 
 . It is ufual for men to take encouragement from 
 fleeing others worfe than themfelves, and to confi- 
 der all the threatenings in fcripture as levelled 
 againfl: the chief an^l capital offenders j but my 
 text is chiefly dire£led to fuch as fay they are 
 *' rich, and increafex:! with goods." Can you fay, 
 then, T[\.y brethren, that you have been brought 
 under genuine convi6bions of fin ? Have you been 
 obliged to fall down proflrate before God, when 
 fitting upon the throne of his holinefs ? Have you 
 found the fentence of death in yourfelves, and dif- 
 covered no remedy but in Chrill ? If tliis has 
 never been your cafe, you have reafon to fear, that 
 you are yet " in the gall of bitternefs, and in the 
 bond of iniquity." 
 
 But I mull tell you alfo, that this is matter of 
 feeling more than of profeffion. It is not enough 
 to fpeak honourably of Chrill, or of his works. 
 Many do fo, who never felt their neceffity, or fe- 
 rioufly and in good earned applied to him. It 
 were a happy thing, if all among our hearers, who 
 call for evangelical preaching, who quarrel with 
 us when they think we do not preach the Saviour's 
 crofs, the loll ft ate of man, and ths do6lrine of free 
 grace, were experimentally acquainted with thefe 
 truths. Many fuch have only been accuftomed to 
 hear the Redeem r fpokcn of with reverence. 
 They may be able to imitat-^ the language of fome- 
 
Ser. 2. TO CHRIST. i9 
 
 of his fervants, though thej know very little of 
 that brokennefs of fpirit which accompanies true 
 repentance. 
 
 But left this fhould be in any meafure miftaken, 
 I muft make thefe two obfervations : the first is, 
 that a lively fenfe and deep convi6lion of lin is, 
 properly fpeaking, but a negative mark of true 
 religion ; giving us to know, that the unhumbled 
 are yet impenitent. For it is certain, that many 
 have been under very ftrong convidions, nay, have 
 been driven to the very borders of defpair with 
 terror, who yet never were effectually changed, 
 but ftifled thei^: convidions, and returned to their 
 former fecurity of heart, and carelefTnefs of life. 
 
 Secondly, There may be fome, on the other hand, 
 who are truly horn of God, in whom the terrors of 
 conviction have not been very remarkable. This 
 happens moil frequently in the cafe of thofe who 
 are called in their infancy, or early years, and 
 who have had the advantage of a careful and pious 
 education. It would be deftruCtive of the com- 
 forts of God's children to lay down one method, 
 in which he always proceeds. lie is free and fove- 
 reign in the manner of his dealing with (inners ; and 
 foftens fome hearts by kindnefs, as well as others 
 by correction. So that if the end be brought about, 
 we need be lefs folicitous about the fteps of his 
 procedure. Yet I think humility of fpirit is in- 
 feparable from real religion ; and if it be lefs vi-» 
 fible in the anguiih of repentance, it will be ftill 
 manifeft in the temper of the penitent. 
 
 3. Let me now, for the improvement of this 
 
3© AN INDUCEMENT TO COME Ser. 2. 
 
 fubjeft, lay down a few of the bell and moll folid 
 evidences of genuine conviclion of Hn. And, 
 
 (i.) It is a good lign that conviftion is genuine, 
 when there is a clear and deep apprehenlion of the 
 evil of lin, as well as the dcmger of it ; when the 
 mind dwells not onlj on the atrocity of particular 
 crimes, but on the aggravation of all lin as fuch ; 
 when the linner is truly offended with himfeli, for 
 departing from his Maker's fervice, breaking his 
 holy laws, forgetting or defpiiing his innumerable 
 mercies. There may be, and there is often, an 
 apprehenlion of fuffering when there is little fenfe 
 of the evil of lin : but the conviclion is then ge- 
 nuine, when it makes the linner not only remem- 
 ber what he has done, but confefs what he has de^ 
 fcrveJ. 
 
 (2.) It is a good evidence, when the fenfe of the 
 evil of lin abides and grows, even though the fear 
 of, VN^rath may in a great meafure have abated. 
 
 It is obfervable, that conviction of lin ufually 
 takes its rife from fome grofs or heinous a£ls, which 
 firll alarm the confcience, and in fuch <a lituation 
 the attention of the penitent is fixed on nothing elfe 
 but the enormities of his life. If this view con- 
 tinues, and produces its effe6ls, he is foon brought 
 to fee and confefs the inherent vanity of his heart, 
 the worldlinefs of his afFe6lions, and the unprofit- 
 ablenefs of his converfation. It is a very common 
 thing, for perfons who fcem to have fome fenfe of 
 the commilTion of crimes, to have little or no fenfe 
 at all of the.negle6l of duty, and of living daily to' 
 themfelves. It was a heavy charge, however, 
 brought by the prophet agalnft BelQiazzar : " And 
 
S^T. 2. TO CHRIST. ^ 
 
 the (jod in whofe hand thy breath is, and whofe 
 are all thy ways, haft thou not glorified." Where- 
 ever there is true repentance, though there may be 
 the greateft peace of mind, there will be alfo a 
 deep and growing fenfe of the evil of fin, and the 
 obligation of being habitually devoted to God. 
 
 (3.) It is a good evidence, when there is a con- 
 tinued and growing efteem of the neceffity and va- 
 lue of the mediation of Chrift. It was to fave fin- 
 ners that he came. A fenfe of fin is necelTary to 
 our recei\dng him ; and in proportion to its ftrength 
 will certainly be our attachment to him. This, 
 indeed, is the great and vital principle of the fpi- 
 ritual life : " I am crucified with Chrift ; never - 
 thelefs I live ; yet not I, but Chrift liveth in me : 
 and the life which I now live in the fielli, I live by 
 the faith of the Son of God, who loved me, and 
 gave himfelf to die for me." 
 
 (4,) The beft and fureft mark of real conviction 
 of fin, is, if it leaves you poflefled of a deep hatred 
 and abhorrence of it, and a daily folicitude to fly 
 from it. Some may counterfeit a fenfe of the evil 
 of fin to their own hearts ; may have a real fear of 
 its bitter confequences, and' even a prefumptuous 
 reliance on Chrift for pardon ; and yet may, in 
 fome inftances, adhere to the pradlice of it. 
 
 Floods of tears from fuch a perfon avail no- 
 thing : but he hath certamly truly forrowed for fin, 
 who in his praftlce forfakes it ; that is to fay, he 
 is not willingly fubjedl to any known fin ; but fays. 
 with Elihu_, " That which I fee not, teach thou 
 me ; If I have done iniquity, I will do no more." 
 
3^ AN INDUCEMENT TO COME Ser. 2. 
 
 3. Let Tne befeech all ferious perfons, to im- 
 prove this fubje£t for the trial of their Hate. Ex- 
 amine, by the principks above laid down, the 
 reality and the progrefs of religion in your fouls. 
 Have you a growing fenfe of the evil of fin, and 
 of your own unworthinefs ? This is at once an 
 evidence, and a mean of growth in grace. He 
 that thinks leaft of himfelf is highefl in God's ac*- 
 count ; and the more a believer increafes in holi- 
 nefs and real worth, the more he increafes in hu- 
 mility. As it is an evidence, it is alfo a mean of 
 further improvement ; for he that hath the deepeft 
 fenfe of his unworthinefs and weaknefs, will cer- 
 tainly live moll by faith on the merit and grace of 
 his Redeemer. 
 
 Therefore, Chriilians, try yourfelves by this im- 
 portant fign. Whether do you, by religious duties, 
 build yourfelves up on felf-righteoufnefs, or do you 
 only learn by them, how far you fall Ihort of what 
 is incumbent on you ? What innumerable evils 
 compafs you about I and therefore how much you 
 have need of mercy inftead of reward! -Do you 
 look upon the works of righteoufnefs which you 
 have done, as fomething by which you merit at 
 the hand of God ? or do you look upon them as 
 the evidence of his own work in you, and for you, 
 and give him the glory to whom it is due ? 
 
 4. I fhall now conclude the whole, w4th a 
 few dire«Slions for producing and preferving this 
 profitable fenfe and convi6lion of iin. And, 
 
 (i.) Let mc beg of every hearer, the ferious eon- 
 fidqration of himfelf and his ways. Many have 
 
Ser. 2. TO CHRIST. 51 
 
 no fenfe of their fiiifulnefs, bccaufe they have no 
 knowledge of themfelves at all ; but go through 
 the world in uninterrupted thoughtleffnefs and un- 
 concern. Is there any thing of greater moment 
 tha^n the ftate of your minds, and your hope to- 
 wards God ? Inattention is perhaps a more uni- 
 verfal caufe of impiety, than high-handed and ob- 
 ilinate profanity. Would you biit ferioufly con- 
 iider your ways, and lay to heart . the :.things that 
 belong to your peace, I would count it a hopeful 
 circumllance, and expeft you would fpeedjly fdt 
 your danger, and God in his mercy would lead you 
 to the cure. . 
 
 2. Give yourfelves much to reading, and hearing 
 the word of God, The entran'ce of his ivord giveth 
 light. It is j)roiitable for do£lrine, for reproof, 
 and correction : but it is particularly necelTary for 
 conviction ; for by the law^ is the knowledge of 
 (in. What wonder, if thcfe who never open a 
 Bible, and feldom enter iiito the' houfe of Gbd, 
 fliould be ignorant of their guilt and mifery ? The 
 word of God fhews his right in you, pleads his 
 caufe, and challenges your apoftacy. It is exceeds 
 ingly rar(i that thofe who have fairly turned their 
 backs upon God's inftituted 'worlhip, are difturbed 
 in their fecurity ; but are fuiTered to fleep on till 
 they ileep the deep of death. But it frequently 
 happens, that thofe who attend ordinances, even 
 from no higher principle than curioiity, cuflom, or 
 form, find that the w^ord of God is a^re and havi^ 
 mer, that breaketh the rock in pieces ; " that it is 
 quick and powerful, fharper than any two-edged ' 
 fword, piercing, even to the dividing afunder of 
 
 Vol. IV. D 
 
34 AN INDUCEMENT, &C. Scr. 2. 
 
 foul and fpirit, and joints and marrow, and is a 
 difcerner of the thoughts and intents of the heart." 
 
 3, In the last place, Let me befeech you often 
 to feat yourfelves in the immediate prefence of God, 
 or rather, frequently to recolleft, that you can no 
 where go from his fpirit, or fly from his prefence. 
 There is, if I may fpeak fo, a light and glory in 
 the prefence of God, that difcerns and difclofes the 
 works of darknefs. We may often excufe or pal- 
 liate our conduct to men, and even hide its de- 
 ibrmity from our own view, when we could not 
 juftify it to ourfelves, if we refleft, that ** it is 
 open and manifeft in the fight of God." If, there- 
 fore, there is any thing in your practice, which 
 you are inclined to palliate, and apt to excufe— 
 fuppofe you were Handing at the judgement-feat of 
 Chrift, where all of us ihall Ihortly be, and think, 
 whether your excufes will then Hand the tell of his 
 impartial fearch. 
 
 " If our hearts condemn us not, God is greater 
 than our hearts, and knoweth all things." It is 
 therefore the duty and intereil of every finner, to 
 take fhame and confufion of face to himfelf, and 
 atpply to the " blood of fprinkling, which fpeaketh 
 better things than the blood of Abel." 
 
SERMON V. 
 
 TRUST IN GOD. 
 
 ISAlAH, 1. iO. 
 
 Jll^o is among ^ou that fmr^h ih§ Lord, that oheycth 
 the votes of bis servant y that walketh in darkness^ 
 and hath no light P kt him trust in the nam^ of the 
 Lord, afidstay upon his God* 
 
 IT is faid of every real believer, that he walks 
 by faith, and not by fight. If this is true, it 
 will follow, that his faith muil be expofed to a va- 
 riety of trials, while he continues in a world of fenfe. 
 Thefe trials arife from the flate of his own mind, 
 from his outward condition, from the flate of the 
 world with which he ftands connected, and from 
 the mutual iniluence of all thefe one upon another. 
 From this jfituation it is eafy to fee, that there are 
 •few duties, for the exercife of which a good man 
 will have greater or more frequent occalion than 
 that of truft and reliance upon God. Truil is the 
 duty and the refuge of the needy, of the dependant, 
 of the weak, of the timorous, and the diilrefled. 
 How many are included under one or more of theCp 
 
 D 2 
 
36 TRUST IN GOD. Ser. 3. 
 
 chara6lers I or rather, who is it that can fay he is 
 'altogether excluded ? 
 
 Agreeably to this, we need but open the facred 
 volume, to perceive how frequent the exhortations 
 are to truft in God, and how many views are given 
 us of his power, wifdom, mercy, and faithfulnefs, 
 to encourage us to an uniliaken reliance. At the 
 fame time, I am forry to fay, that there are few 
 duties which are more imperfectly undcrftood by 
 many profefling Chriftians. Even pious perfons 
 often fin both on the right hand and on the left, 
 that is to fay, both by diffidence and prefimiption. 
 I have, therefore, laid hold of this opportunity, 
 and made choice of this paflage of fcripture, in or- 
 der to open and illuilrate a little this important 
 duty of a fervant of God. How feafonable ^t is, 
 vou will ealily perceive j for in the facrament of 
 the Lord's Supper we have fet before us Chrifl Je- 
 fus, tlie unfpeakabls gift of God, the great pledge 
 of his love, and the great foundation of our re- 
 liance upon him, not only for his faving mercy in 
 general, but for every necelTary bleffing in our way 
 to eternal reft. 
 
 This paflage of fcripture is alfo well fuited to 
 the fubject. It was fpcken to the Jews in a lax 
 and dilfolute age, wlien many had turned their 
 backs upon the fervice of God, had deferted his 
 ordinances and defpifed his fervants, which is al- 
 ways an occafion both of affliftion and teinptation 
 to his own children. This appears from the firll 
 words of the chapter : <* For thus faith the Lord, 
 Where is the bill of your mother's divorcement, 
 whom I have put away ? and v/hich of my 
 
Ser. 3. TRUST IN GOD. 37 
 
 creditors is it to whom I have fold you ? Be- 
 hold, for your iniquities you have fold yourfelves, 
 and for your tranfgreiTions is your mother put 
 away." As alfo from the 3d and 4th verfes : " I 
 clothe the heavens with blacknefs, and I make 
 fackcloth their covering. The Lord God hath 
 given me the tongue of the learned, that I fhould 
 know how to fpeak a word in feafon to him that 
 is wearv." 
 
 In difcouriing further on this fubjeft, it is pro- 
 pofed, through the affiftanceof divine grace, 
 
 I. To open a little the charadler and flate of 
 thofe who arc called upon and exhorted to trufl in 
 the name of the Lord, 
 
 IL To explain the duty of trull, and point out 
 the foundation of it. 
 
 in. To apply the fubjccl for your inllrudion 
 and comfort. 
 
 L In the fist place, tlien, I am to open a little 
 the character and flate of thofe who are here called 
 upon and exhorted to trull in the name of the 
 Lord. 
 
 Their defcrlption is as follows : '* Who is among 
 you that feareth the Lord, and obeyeth the voice 
 of his fervant ; that walketh in darknefs, and hatli 
 no light ? let him trull in the name of the Lord, 
 and ftay himfelf upon his God." It will help u« 
 10 enter into the fpirit and meaning of'fFie prophet's 
 words, if we keep in view the flate of the Jewifli 
 church, hinted at a little while ago. "=* Who iij- 
 amiong you ;" that is, if there is one or more, if 
 tlierc is a fmall felect number in the midil of gene,- 
 
 R3 
 
38 TRUST IN GOD. Ser. 3^ 
 
 ral corruption and depravitj, who have kept their 
 garments unpolluted, though iniquity abounds, and 
 the love of many waxeth cold ; — ** that feareth 
 the Lord ?" You know it is common in fcripture 
 to defcribe religion in general by fome particular 
 leading branch of it. The fear of God is often made 
 life of for this purpofe, as in that paflage, " There 
 fnall be no want to them that fear hiviy It may, 
 therefore, fignify thofe who have a iinccre and un- 
 feigned regard to the commandments of God, and 
 have chofen him as their portion and hope ; thofe 
 who delire and deferve to be diftinguiflied from the 
 profane defpifer, the fecure formalifl, or the dif- 
 guifed hypocrite ; thofe, in a word, who are, and 
 %vho defire to appear, to ufe the Itrong language 
 of fcripture, upon the Lord's ilde in e\'^ry llruggle, 
 and who rcfolve, with Jofhua, that whatever others 
 do, for their part they will ferve the Lord. 
 
 But I cannot help thinking, we may alfo, with 
 rreat fafety, explain the words in a clofer and ftri6ler 
 lenfe, and fuppofe, that by fearing the Lord is to be 
 underilood a due reverence for his infinite majefty, 
 a humble veneration for his facred authority. This 
 is a moft excellent fence or guard to the confcience 
 in an evil time, and a noble prefervative from the 
 fpreading infection and infinuating poifon of pre- 
 vailine or fajfibionable fins. It is alfo the ufual cha- 
 Ta6ler of a diflblute age, to have call off fear, to treat 
 the molt facred things with fcorn, and to look up- 
 • on that holy folicitude to avoid fm, which appears 
 in the carriage and language of a child of God, as 
 a mark of meannefs or weaknefs of mind. In 
 fuch an age, qtiQ who fears God is well defcribed 
 
Ser. 3- TRUST IN GOD. 39 
 
 by the prophet Ifaiah : " But to this man will I 
 took, even to him that is poor and of a contrite 
 fpirit, and trembleth at my word." 
 
 The next part of the character is, " and obeyeth 
 the voice of his fervant 5" that is to fay, is willing 
 to hearken to the mejGTage of God, by the mouth o£ 
 his fervants. The words of the text, no doubt, 
 may be confidered as primarily referring to the in- 
 fpired prophets, who bore an immediate commif- 
 fion, miraculoudy attefted, from God. Many, even 
 of thefe, were fet at nought, their meflage derided, 
 and their perfons infulted, when they attempted to 
 ftem the tide of prevailing vice, or boldly denoun- 
 ced the divine vengeance againll high-handed fin- 
 ners. But the fincerely pious obeyed their voice, 
 I Ihall make no fcruple to apply this to ourfelves, 
 and tlie prefent age. Our blefled Redeemer hath 
 eftabliihed in his church a ftanding miniflry, and 
 the regular adminiftration of ordinances. And 
 though we have this treafure in earthen veflels, yet 
 in no other way doth he nov/ communicate his will, 
 and vouchfafe his prefence to his people, but by 
 the reading and hearing of his word, and attendance 
 upon his inftituted worfnip. It will, no doubt, 
 therefore, be a part of the character of a good 
 man, that he will love the ordinances, and obey 
 the voice of the fervants of God ; that he will con- 
 sider him who hath fent them, and receive inftruc- 
 tion, not as the word of man, but, as it is in deed 
 and in truth, the word of God. 
 
 On the other hand, when iniquity prevails, when 
 irreligion and profanenefs lift up their heads, one 
 of the moll ufual concomitants, and one of the 
 
40 TRUST IN GOD. Ser. ^ 
 
 furcft proofs of it, is a negleft of ordinances, and 
 contempt of thofe who are concerned in their ad- 
 miniilration : how far this is at prefent the cafe, I 
 leave to yourfelves to judge. While I fpeak this, 
 my brethi'cn, I do by no means delire to fee an ig- 
 norant people, diftrafted by the gloomy terrors of 
 fuperllition, or led blindfold by the enchanted cord 
 of implicit faith. But fure I am, there is an ex- 
 treme on either hand, and thofe who truly fear the 
 Lord, will honour the perfons,. and obey the voice, 
 of fuch as plead his caufe and fpeak in his name. 
 You may reil affared, that though they neither 
 deferve nor claim any authority On their account, 
 yet fo long as they Hand in the divine counfels, and 
 fpeak the divine word, their melTage will be at- 
 tended with this awful fanftion, " He that defpi- 
 felh you, defpifeth me ; and he that defpifeth me 
 defpifeth him that fent me.*' 
 
 The laft part of the chara£ler here drawn, whick 
 lays the foundation for the fubfequent diredion, is, 
 ** that walketh in darknefs and hath no lights ^ 
 Darknefs and light, belides their literal, have 
 often a metaphorical fenfe in fcripture. They are, 
 indeed, ufed with a good deal of latitude and va- 
 riety. But I think their metaphorical figniiication 
 may be reduced to thefe two general heads. 
 
 I . Sometimes light lignifies knowledge, and dark- 
 nefs fignifies ignorance ; as in Eph. v. 8. " Ye were 
 fometimes darknefs, but now are ye. light in the- 
 Lord : walk as children of light." Afts, xxvi. i8.. 
 " To turn tliem from darknefs unto light, and from 
 the power of Satan unto God.'* Job, xxxvii. ic?. 
 
Ser. 3- TRUSf IN GOD. 41 
 
 '* Teach us what we lliall fay unto him, for we 
 cannot order our fpeech by reafon of darknefs." 
 
 %, Sometimes darknefs lignifies diflrefs or trouble, 
 and the correfpondent fignification of light is de- 
 liverance and joy ; as, 2 Sam.xxii. 28. 29. ** And 
 the afflicted people thou wilt fave : but thine eyes 
 are upon the haughty, that thou mayeft bring them 
 down. For thou art my lamp, O Lord j and the 
 Lord will lighten my darknefs." Job, xix. 8. 
 *' He hath fenced up my way that I cannot pafs ; 
 he hath put darknefs in my paths." Pfalm xcvii. 
 II. " Light is fown for the righteous, and glad- 
 nefs for the upright in heart." EiUier, viii, 16. 
 " And the Jews had light, and gladnefs, and joy, 
 and honour." 
 
 None of thefe fenfes is to be excluded in the 
 paflage before us. Believers may walk in dark- 
 nefs, when ignorant or uncertain as to what nearly 
 concerns them, as well as under diftrefs and trouble. 
 They have alfo a mutual influence upon, produce, 
 and are produced by, one another. For illuflrat- 
 ing this a little more particularly, obferve, that a 
 good man may walk in darknefs, i . When he is 
 in doubt or uncertainty as to his intereft in the di- 
 vine favour. 2. When he is under the preffure of 
 outward calamity. 3. When the ftate of the church 
 is fuch, that he cannot underilarid or explain, in a 
 fatisfying manner, the courfe of divine providence. 
 Thefe particulars I have it not in view to enlarge 
 much upon, but only to explain them fo far as is 
 neceffary to lay a foundation for what fliall be af- 
 terwards offered on the duty to trufl in God. 
 
 I, then, A good man may walk in darkneis 
 
42 TRUST IN GOD. Ser. 5. 
 
 "when he is in doubt or uncertainty as to his Intereft 
 in the divine favour. I apprehend that fome meafure 
 of hope in God's mercy is elTential to true piety, 
 and not only the right, but the pofleffion of every 
 child of God. Faith and defpair are beyond all 
 queflion inconfiflent. Faith and hope are infe- 
 parable. Yet certainly the excellent ones of the 
 earth may be fometimes involved in great perplexi- 
 ty and doubt. This is plain from fcripture-ex- 
 amples, from daily experience, and from the na- 
 ture and reafon of the thing. How violent a llrug- 
 gle do we often find the pfalmiH Bavid in, between 
 hope and fear ! " O my God, my foul is call down 
 in me ; therefore will I remember thee from the 
 land of Jordan, and of the Hermonites, from the 
 hill Mizar." How many do we fee every day 
 under a fpirit of bondage, who, though they ftUl 
 cleave to God as their portion, yet are often full of 
 fears, and feldom dare confidently affirm their in- 
 tereft in, or relation to him. And indeed how can 
 it be otherwife ? While we are here, our fan61i- 
 fication is but imperfe6l ; and, alas ! with regard to 
 many, it is often hard to determine, whether we 
 Ihould not write upon it, Mcne tekei^ as effentially 
 defe£live. 
 
 Sin feparates between God and his people, and 
 caufes him to hide his face from them. Nay, 
 fometimes, though there be no particular or provo- 
 king crime, as the caufe of his controverfy with 
 them, he may withdraw from them the light of 
 his countenance, to exercife their vigilance, or to 
 Xry their patience. I know, my brethren, that the 
 diftrefs' of ferious fouls, when mourning after au 
 
Ser. 3. TRUST IN GOD. 43 
 
 abfent or an angry God, crying to him in fecret, 
 and following hard after him in his ordinances, is 
 by many treated with the highefl degree of con- 
 tempt. But furely, if peace of mind, from a well- 
 founded hope of the divine favour, is the greatefl 
 of all prefent blefTmgs ; and if this; from the va- 
 riablenefs of our own condu£l, is fometimes more, 
 fometimes lefs flrong, and fometimes wholly fuf- 
 pended : when this lail is the cafe, it mull occalion 
 inexprelTible concern j and there can be no great- 
 er evidence of irreligion and impiety, than to call 
 it in queftion. 
 
 2 . A good man naay walk in darknefs, when un- 
 der the prefTure of outward calamity. This, in a 
 real believer, is never wholly feparated from the 
 former. Even in itfelf, indeed, no affliftion for 
 the prefent is joyous, but grievous. The diforders 
 of this feeble frame, poverty and ftraitnefs of pro- 
 vilion, unjuft flander and reproach, muft be deep- 
 ly and fenfibly felt by every good man, even as he 
 is a man. To this may be added, the lofs of rela- 
 tions, and concerns for the fufFerings of others of 
 every kind, which is always moil diftrelling to the 
 beft and tendered fpirits. But outward calamities 
 by thofe that fear God, are felt moll fenlibly when 
 they are conlidered as the rod of his anger, and 
 bring fin to remembrance. 
 
 When he vifits his own children with any of his 
 fore judgements ; when he follows them with 
 breach upon breach, they are ready to fay, " Sure- 
 ly he is fetting me up as a mark for his arrows, he 
 is counting me his enemy," They are often at a 
 lofs to underiland the caufe of his controverfy with 
 
44 TRUST IS GOD. Sen 3. 
 
 them ; and they alfo find it often extremely diffi- 
 cult to bring their minds to a patient and fubmiffive 
 refignation to his holy will. To thofe who know 
 their duty, and defire through divine grace to com- 
 ply with it, it is no fmall difficulty to be obliged to 
 ftruggle with a rifing and rebellious heart within, 
 as well as fufFering from without, and to be alter- 
 nately calling in queftion the certainty either of the 
 love of God to them, or of their love to him. 
 
 3. A good man may fometimes walk in dark- 
 nefs, from the afpedl of providence, and the ftate 
 of the Redeemer's kingdom. The works of God 
 are fought out of them who have pleafure in 
 them. But when they are not able to penetrate 
 the depths of the divine counfels, this becomes 
 often a fource both of diftrefs and temptation. 
 When wicked men are fuffijred to profper at their 
 will ; when the good are opprelfed by the power 
 and tyranny, or perfecuted by the malice, of their 
 enemies ; when the mod generous attempts for the 
 revival of truth and righteoufnefs are rendered abor- 
 tive ; when the profeffing fervants of God are di- 
 vided into parties, or marffialled imder names, and 
 their zeal made to fpend itfelf in unneceffiiry, lin- 
 ful, and hurtful contentions ; when offences come, 
 and tliofe of the higheft profeffion or attainments 
 are fuffisred to fall into grofs crimes, by which the 
 mouths of enemies are opened to blafpheme ; then 
 may, and nnuft we adopt the words of the pfalmift r 
 Pfal. Ixxiii. ic. — 14. " TJierefore, his people re- 
 turn hither ; and waters of a full cup are wrung 
 out unto them : And they fay, How doth God 
 know ? and is there knowledge in the Moft High ? 
 
Ser. 3» TRUST in^ god, 45 
 
 Behold, tbefe are the ungodly who profper in the 
 world ; they increafe in riches. Verily, I have 
 cleanfed my heart in vain, and wafhed my hands 
 in innocency. For all the day long have I been 
 plagued, and challened every morning.*' 
 
 I PROCEED now to the second and chief thing pro- 
 pofed from this paffage, which was, to explain the 
 duty of truft in God, and to point out its founda- 
 tion. 
 
 Truft, in the moft general view we can take of 
 it, may be thus explained. It is a reliance or con- 
 fidence in God, that however difcouraging appear- 
 ances may be for the prefent time, yet, by his 
 power and wifdom, our delires and expeftations 
 fliall take place, whether as to deliverance from 
 trouble, or the obtaining of future bleflings. When 
 we can attain this happy frame of fpirit, it is an 
 inconceivable relief and eafe to the mind under fuf- 
 fering, and is excellently exprefied by the pfalmift : 
 Pfal.lv. 22. " Caft thy burden upon the Lord, 
 and he ihall fuftain thee ; he Ihall never fuffer the 
 righteous to be moved." Let us then endeavour 
 to explain the grounds of this as dillinftly as pof- 
 iible ; and God grant that it may be done, not 
 only in a clear, but in a folid and fatisfying man- 
 ner, fo as to aflift you in the pradtice of real and 
 vital religion. 
 
 I have already faid, that our expe6lation is from 
 the power and wifdom of God. May we then 
 reafonably expe61, and is it our duty to believe, 
 that we fliall receive all that we defire, and that is 
 
 Vol. IV. E 
 
4^ TRUST IN COD. Ser. 3. 
 
 ivithin the reach of divme power and wifdom ? 
 Thefe have no bounds at all. We know tjhat no- 
 thing is too hard for the Almighty. He doth ac- 
 cording to his will in the armies of heaven, and 
 among the inhabitants of the earth. This fuggells 
 to us, that there is fomething more neceffarj, in 
 order to laj a proper foundation for truft, viz. his 
 goodnefs, to make our expectation probable ; and 
 his promife, to make it certain. Even created be- 
 ings can often do what they will not. This holds 
 particularly with regard to God, whofe power is 
 directed in its exercife by his goodnefs, and limit- 
 ed by his wifdom. His goodnefs, in general, en- 
 courages us to go to him with a perad venture, or, 
 who can tell whether he may not be gracious ? 
 But in order to make our truft both diftindt and 
 flrong, we muft go to his promife j *' for he is 
 faithful, and keepeth covenant and truth for ever." 
 Ti*uft, then, my brethren, refts ultimately on the 
 promife. It muft be preclfely commenfurate, or 
 of the fame extent with the promifes. Whoever 
 doubts or calls in queftion the certainty of what 
 God hath promifed, is chargeable with diftruft ; 
 and whoever expecls to receive, in kind or degree, 
 more than he has promifed, is fo far guilty of pre- 
 fumption. This is the general rule, and I think it 
 carries fuch evidence with it, that every one muft 
 be fenlible it is juft, who hath heard it with any 
 meafure of attention. 
 
 But the great dijfficulty yet remains, which is, 
 to apply this rule to the various cafes that occur in 
 the -fpiritual life, and to tell any particular perfon 
 
Ser. 3. TRUST IN GOD. 47 
 
 what it is his duty firmly to believe, and hope he 
 fhall receive from God, and what it would be pfc-- 
 fumptuous and fiinful in him to fix his expeftation 
 on. This is plainly of the greater importance, 
 that the more particular our truft is, as to the ob- 
 je6l of defire, it is the more powerful a fupport to 
 the mind. At the fame time it frequently hap- 
 pens, that the more particularly our defires are 
 formed, the foundation of our hope appears the 
 more uncertain and quellionable. On this account^ 
 you may obferve, that it is of the greatefl moment 
 to underfland the nature and tenor of the promifes, 
 or rather, indeed, to explain the foundation of 
 truth ; and to explain the nature and tenor of the 
 promifes, is one and the fame thing. 
 
 For this end, it may be proper to diHinguiili the 
 promifes of God, as ta futurity, into two heads, 
 abfolute, and conditional. By abfolute promifes, 
 in this place, I underfland only thofe that are fo in 
 the mofl unlimited fenfe, that is to fay, revealed 
 as part of the fixed plan of providence, fufpend- 
 ed on no terms but what all, of every charafter, 
 may expe<5l will certainly come to pafs. Such are 
 the promifes after the flood, that fummer and win- 
 ter, feed-time and harveft, fhould not fail ; the co- 
 ming of Chriil in the flefli, at the fulnefs of time, 
 to the ancient patriarchs, and to us ; the downfall 
 of Antichrift ; the prefervation of a church on 
 earth, let its enemies be or do what they will ; the 
 calling of God's ancient people the Jews ; and the 
 coming of Chrift to judge the world at the laft day, 
 Thefe are all called promifes in fcripture ; and fo far 
 
48 TRUST IN GOD. Ser. 3. 
 
 as they can be of any ufe to the people of God, 
 either for diredion in duty, or reftraint from fm, 
 or confolation under trial, they are to be depended 
 on in the moil abfolute manner ; for they reft upon 
 the certainty of the holy fcriptures, and the truth 
 of the unchangeable God, who " is not a man that 
 he fliould lie, nor the fon of man tliat he fhould 
 
SERMON IV, 
 
 TRUST IN GOD. 
 
 Isaiah, 1. io». 
 
 JVho is a7nong you that fear eth the Lordy that ooeyeth 
 the voice of his servant, that walketh in darkness^ 
 and hath no light ? let him trust in the name of the 
 Lord J and stay upon his God^ 
 
 HAVING, in a former difcourfe, opened the 
 charader and ftate of thofe who are called 
 upon and exhorted to truft in the name of the 
 Lord, and entered upon the fecond thing propofed, 
 which was to explain the duty of truft in God, and 
 to point out its foundation ; and having in this 
 view conlidered the nature of abfolutc promifes, I 
 proceed, 
 
 II. To coniider the nature and ufe of ccnditlonal 
 promifes. Thefe I am -obliged, for greater diilinft-. 
 nefs,, to divide into three diiferent heads, i. There 
 are promifes made to perfons of fuch or fuch a clia- 
 racier, or in fuch or fuch a ftate. 2. There are 
 promifes, the performance of which is fufpended 
 on our compliance with fomething previoufly re- 
 quir.ed^. as the condition of obtaining them... 3,^. 
 
50 TRUST IN GOD. Ser. 4v 
 
 There are promifes, not only fufpended on both 
 the preceding terms, but upon the fuppofition of 
 fome circumilances in themfelves uncertain, or to 
 us unknown. Let us conlider each of thefe with 
 care and attention. 
 
 I . There are promifes made to perfons of fuch or- 
 fuch a character, or in fuch or fuch a flate, which. 
 are therefore to be applied, and refled on, accord- 
 ing to the evidence of our being of this charafter, 
 Qr in this flate, is clear or obfcure. In this I have 
 particularly in view, the bleflings of falvation, the 
 pardon of fin, peace with God,, the-fpirit of fane- 
 tification, and a right to everlafting life. Thefe all 
 lie in an unbroken chain and infeparable connexion, 
 and might have been more briefly exprefTed by an 
 intereft in Chrifl the Saviour, who is the author,, 
 fource, and fum of thefe blefliDgs ; " for all the 
 promifes of God in him,, are yea,, and in him ameiip. 
 to the glory of God by us.*' Let no judicious at- 
 tentive hearer be furprifed or diffatisfied, that. I have 
 ranked thefe among conditional promifes ;. for you 
 may obferve,. that I have exprefled myfelf thus,, 
 they are promifes made to perfons of fuch or fuch a 
 charafter, or in fuch or fuch a ftate. In this, 
 they certainly (Uffer from the promifes, properly 
 abfolute,^ mentioned above. It is far from my in- 
 tention to do injury to that fundamental truth, That 
 falvation is by grace. I efleem that dodtrine which 
 proceeds upon a felf-right€0us fyflem, to be con- 
 trary to the word, of God,, and mod pernicious to. 
 the fouls of men. There is nothing at all required 
 in fcripture to be performed by us, as a purchafing 
 or meriting condition. Every gracious. ajSt of the 
 
Ser. 4» TRUST IN GOD-. ^I 
 
 divine government in our favour, is the fruit of the 
 Redeemer's purchafe ; and every holy difpofitioii 
 wrought inrus, is the effect of his almighty grace. 
 But it is certain, at the fame time, that in order to 
 eur accepting thofe Mcillngs, we muft be truly and 
 deeply humbled, and fee ourfelves to be incapable 
 and helplefs. We muil be unfeignedly willing 
 to renounce all claim of merit, and accept of falva- 
 tion as it is offered in the gofpel ^ that is, in its full 
 extent, and in the free and. fovereign manner of its 
 communication.. So far, furely,^^, we muft fay, thei 
 promifes of the gofpel are conditional, or wholly 
 pervert the word of God. I know of no promifes, 
 then, to the unbelieving and impenitent, unlefs you 
 call that a promife, that they fliall have " their 
 portion in the lake of fire that burneth with brim-, 
 ftone ; and that the fmoke of their torment afcend- 
 eth up for ever and. ever.'* 
 
 Hear it, my dear brethren, it is the needy, thir- 
 ily, feniible foul, that is invited to come and 
 find reft : '^ Ho ! every one that thirfteth, come 
 ye to the waters ; and he that hath no money, come 
 ye, buy and eat ; yea come,, buy wine and mijk 
 without money and without price. Gome unto me,, 
 all ye that labour and are heavy laden, and I will 
 give you reft.'* If any ftiall think fit further to fay, 
 that the very deftination of the veflels of mercy is. 
 of God's fovereign pleafure, that convidion itfelf 
 is by a day of his power, and that faith which in- 
 tereftsus in Chrift's raghteoufnefs is his gift ; I agree 
 to the whole, but obferve, that it is improperly irL- 
 troduced here. No ufe can poftibly be made of the 
 divine, decree in the application of tke pro.mifes». 
 
52 TRUST IN GOD. Ser. 4. 
 
 It is inverting the order of things. Can any man 
 fay, * I trufl in the mercy of God, becaufe I have 
 been ordained to everlafhing life ?' No man can de- 
 rive comfort from this, till by his effediial calling 
 it is publifhed, and begins to be accompliihed ; and 
 then he may look back with wonder and gratitude 
 to that everlalling love, by which he was chofen in 
 Chrift, before the foundation of the world. Can 
 you judge of the fruit of a tree by looking upon 
 the root ? No, but you judge of the flrength and 
 deepnefs of the root, by the fulnefs of the fruit, 
 and the vigour and verdure of the branches. From 
 an improper mixture of what belongs to the fecret 
 will of God, and what belongs to us as our duty, 
 much error and confufion arifes. 
 
 Now, my brethren, as to the application of thefe 
 promifes of pardon and peace, the humbled {inner, 
 the man among us who walketh in darknefs and 
 hath no light, who is burdened with a fenfe of 
 guilt, and difcouraged by the threatenings of the 
 law, the accufations of confcience, and the pure and 
 holy nature of God, who perhaps has all this ag- 
 gravated by diftrefs and trouble, is called to trull in 
 the name of the Lord, and flay himfelf upon his 
 God^ He is invited to confider and re 11 upon the 
 extent of the call, the immutability of the promife, 
 and the riches of divine grace. If he is fo far 
 from pleading any merit in himfelf, or being diiia-. 
 tisfied with the plan of fq,lvation kid down in the 
 gofpel, that he is making every thing an argument 
 againft himfelf, and dare not lay hold of, or appro-, 
 priate fuch mercy ; this is jufl the effe£l of dillrull, 
 au^ he is caUei.1^ iu the Urongeil manner^ in the text. 
 
Ser. 4. TRITST IN GOU. 5 
 
 •fi 
 
 to " tnift in the name of the Lord, and flay upon 
 his God." With how many gracious afTurances 
 for this purpofe is the fcripture filled. John, vi, 37* 
 " All that the Father hath given me fhall come to 
 me ; and him that cometh unto me I will in no wife 
 call out." Heb. vii. 25. " Wherefore he is able 
 alfo to fave them to the uttermofl that come to God 
 by him, feeing he ever liveth to make interceiiion 
 for them." Rev. xxii. 17. ** And the fpirit and 
 the bride fay. Come. And let him that heareth fay. 
 Come. And let him that is athirll come. And 
 whofoever will, let him take of the water of life 
 freely." All things, Chrift excepted, are to be 
 renounced, and the all-fufficiency of a Redeemer ia 
 to be the foundation of our hope. The penitent 
 will fay with the apoftle, Phil. iii. 8. " Yea, 
 doubtlefs, and I count all things but lofs for the ex- 
 cellency of the knowledge of Chrifl Jefus my 
 Lord : for whom I have fufFered the lofs of alt 
 things, and do count them but dung, that I may- 
 win Chrift, and be found in him, not having mine 
 own righteoufnefs which is of the law, but- that 
 which is through the faith of Chrift, even the righ-^ 
 teoufnefs which is df God by faith." 
 
 2. There is a fecond clafs of promifes, the per- 
 formance of which is fufpended on our previous 
 compliance with fomething required as the condi- 
 tion of obtaining them. In thefe we are not only 
 called to accept of the divine mercy, but com- 
 manded to obey the divine will. The order ia 
 which I have placed thefe, wdll, I hope, prevent 
 you from mifunderftanding or mifapplying what 
 may be faid on them. This clafs includes all the pro-. 
 
54 TRUST IN GOD. Ser. 4. 
 
 mifes in fcripture regarding the daily progrefs of a 
 believer in his fanclification and conformity to God, 
 as well as the increafe of his comfort and peace. I 
 am fenfible that as the reconciliation of a finner to 
 God, and his right to what is called in fcripture the 
 promise of eternal life, is of free and unmerited 
 mercy, fo, no doubt, all the inferior or fubordinate 
 promifes flow from the fame fource j nay, in a cer- 
 tain meafure, they are entirely upon the fame foot- 
 ing with thofe formerly mentioned j that is to fay, 
 final perfeverance, real growth in the fpiritual life, 
 and neceffary comfort, are the fure and purchafed 
 portion of every one that is born of God. Rom. 
 viii. 29. " For whom he did foreknow, he alfo did 
 predeflinate to be conformed to the image of his 
 Son, that he might be the firft-born among many 
 brethren." But in the diftribution of thofe gifts, 
 particularly in their meafure, there is not only an 
 unknown regard to the good pleafure of God, but a 
 known and ellablifhed regard to our condu£l; in 
 duty. Thus, the abundant fupply of the Spirit is 
 the fruit and return of diligence in prayer. Matth. 
 vii. 7. " Alk and it fliall be given you, feek and 
 ye fliall find, knock and it Ihall be opened unto 
 you.". See alfo Ezekiel, xxxvi. 25. compared 
 with the 37th, " Then will I fprinkle clean water 
 upon you, and ye fliall be clean ; from all your 
 filthinefs, and from all your idols will I cleanfe 
 you," &c. " Thus faith the Lord, Yet for all 
 this will I be inquired of by the houfe of Ifrael, to 
 do it for them." Thus alfo inward confolation, as 
 well as outward fecurity, is exprefsly promifed as 
 the efFed and reward of uniformity and diligence ia 
 
Ser. 4. TRUST IN GOD. 5.5 
 
 duty. Ifaiah, xxxii. 17. " And the work of righ- 
 teoufnefs ftiall be peace, and the effe6l of righteouf- 
 nefs quietnefs and afTurance for ever." As the 
 counterpart and illuftration of this, you fee, that a 
 departure from the path of duty brings on the 
 threatened, or perhaps I ought to call it the pro- 
 mifed, rod of correction. Pfal. Ixxxix. 30. — ^^, 
 '* But if his children fhall forfake my law, and not 
 walk in my judgements ; if they break my fla- 
 tutes, and keep not my commandments ; then will 
 I vilit their tranfgrefTions with the rod, and their ini- 
 quities with ftripes. Neverthelefs, my loving-kind- 
 nefs will I not take from him, nor fufFer my faith- 
 fulnefs to fail." In the fame manner. If. xl. 30. 
 31, " Even the youths Ihall faint and be weary, 
 and the young men fliall utterly fall : But they 
 that wait upon the Lord Ihall renew their ilrength ; 
 they fliall mount up with wings as eagles ; they 
 fhall run and not be weary, they fliall walk and not 
 faint." Agreeably to all this, you know, our 
 blelTed Lord prefcribed watchfulnefs and prayer as 
 the great prefervatives againft temptation, and who- 
 ever experts either fpiritual fl:rength or comfort, 
 while he relaxes his diligence in the way of duty, 
 is guilty of that fin which is called in fcripture 
 tempting God-; and fliall afluredly meet with a 
 dreadful difapp ointment. 
 
 My brethren, as much of the daily exercife of 
 real believers regards their progrefs in fan£liiication, 
 and their peace and comfort, it is proper that you 
 fliould carefully attend to the tenor of thefe pro- 
 mifes, and to what ought to be your reliance upon 
 
55 TRUST IN GOD. Ser. 4.- 
 
 them. I ill all fum up, in a few particular^, -vvliat I 
 apprehend to be of moft importance. 
 
 1. Truft in thefe promifes implies felf-denial, 
 and a deep fenfe of your weaknefs. Thefe pro- 
 mifes would be unneceflary and fuperfluous, were 
 we not infufficient of ourfelves for any thing that 
 is good. Truft in God ftands dire£lly oppofed 
 to all felf-dependence. Proverbs, iii. 5. " Truft in 
 the Lord with all thine heart, and lean not to thine 
 own underflanding." How jealous God is, if P 
 may fpeak fo, of the honour that is due to him in 
 this refpefl, may be feen from the many foul and 
 fhameful crimes into which he permitted fome of 
 his beft faints to fall, when they w'ere off their guard 
 by floth, or, ftili more, provoked him by pride and 
 prefumption. Noah's drunkennefs, Mofes's pallion, 
 David's adultery and murder, and Peter's denial of 
 iiis Mafter. i Cor. x. 11. 12. " Now all thefe 
 things happened unto them for enfamples j and they 
 are written £on our admonition, upon whom the ' 
 ends of the world are come. Wherefore, let him 
 that thinketh he ftandeth, take heed left he fall." 
 For this reafon the apoftle Paul fays with great pro- 
 priety, and with great force, which is equally ap- 
 plicable to himfelf and other believers, a feeming 
 paradox, i Cor. xii. 10. ** For when I am weak, 
 then I am ftrong." 
 
 2, As we are to put no truft in ourfelv^es, fo we 
 are to exercife the moft unftiaken confidence of our 
 being able to difcharge any duty, or undergo any 
 trial, by the help of the Almighty. O ! how ready 
 are we to fin on both hands I How often do v/e pre- 
 fume upon our own ftrength, and forget the neceffity 
 
Ser. 4. TRUST IN GOD. 5y 
 
 of applying for divine aid ? And on the other 
 hand, how prone are we to timidity or defpon- 
 dence in difficuh cafes ? When corruptions have 
 long kept their ground, we are ready to dread their 
 influence, and to make but little out of the pro- 
 mifes" in fcripture, that we fliall be made ** more 
 than conquerors through him that loved us." We 
 have learned, by fad experience, that in us dwelletli 
 no good thing ; and yet it is long before we will 
 attend to the lelTon that follows hard upon it, " My 
 grace is fufEcient for thee, and ftrength fliall be 
 made perfeft in weaknefs." 
 
 3. As thefe promifes are exprefsly made to the 
 diligent, you m^uft ftill remember that your own at- 
 tention and application to duty is elTentially necef- 
 fary, and that the affiilance promifed from on high, 
 is always reprefented in fcripture as an argument 
 and encouragement to diligence, and not a warrant 
 or excufe for lloth. Philip, ii. 12. " Work out 
 your own falvation with fear and trembling, for it 
 is God that worketh in you both to will and to do 
 of his good pleafure." It is alfo well worthy of 
 notice, that the fame prophet, Ezekiel, who fays, 
 chap, xxxvi. 26. "A nev/ heart alfo will I give you, 
 and a new fpirit will I put within you," changes 
 the form of his expreiBon ; and in another place, 
 chap, xviii. 31. 32. fpeaks in the following terms : 
 " Call away from you all your tranfgreflions 
 whereby ye have tranfgrcffed ; and make ye a new 
 heart and a new fpirit ; for why will ye die, O 
 houfe of Ifrael ? For I have no pleafure in the 
 death of him that dieth, faith the Lord God^ 
 Vol. IV. F 
 
38 TRUST IN COD. Ser. 4. 
 
 wherefore turn yourf elves, and live ye." In confe- 
 quence of this, 
 
 4. In the last place, truil in God will make us 
 ready to acknowledge, that when we fail in duty, 
 when we forget or break our rcfolutions, the fault 
 is certainly in ourfelves. It is impoffible to excufe 
 cr jullify ourfelves in any degree, without laying 
 the blame, in the fame proportion, upon God, and 
 calling in queftion his faithfulnefs and truth. But 
 whatever our treacherous hearts may finfuUy fug- 
 geft, we are not flraitened in God, but llraitened in 
 our own bowels. We find him pleading his own 
 caufe, in this refpeft, in manypailages of fcripture. 
 Ifa. lix. I. ** Behold, the Lord's hand is not fhort- 
 ened, that it cannot fave ; neither his ear heavy, 
 that it cannot hear; but your fins have feparated 
 between you and your God, and your iniquities 
 have hid his face from you, that he will not hear." 
 Upon the whole, trufl in thefe promifes is no other 
 than an humble and diligent application to duty, 
 under a deep fenfe of weaknefs; and dependence 
 on promifed llrength, accompanied with a firm per- 
 fuafion, that ** in the name of the Lord w^e Ihall 
 *' tread down our enemies," and go on from 
 llrength to ftrength, " till we appear before God in 
 Zion." 
 
 3. Another clafs of promifes are thofe that are 
 fufpended, not only on the fame conditions with the 
 two former, but upon feme other circumflances in 
 themfelves uncertain, or to us unfeen. Thefe are 
 temporal mercies, or rather temporal profperity, 
 fleliverance from prefent diflrefs, and abundance or 
 affluence of outward enjoyments. Perhaps we ir.ay 
 
Ser. 4. TRUST IN GOD. 59; 
 
 alfo add, fpiritual confolation, and fenfible joy in 
 God. I find no temporal promife precifely fixed 
 to the fervant of God but this, " Bread iliall be 
 given him, and his water fhall be fure ;" and it is 
 certainly his duty, in the moft flraitening circum- 
 flances, to maintain a confident dependence on the 
 power and wifdom of Providence for necefiaryfup- 
 ply. I do not condemn thofe, who, when reduced 
 to extremity, have aftually pleaded this divine pro- 
 mife, and againit hope have believed in hope : and 
 I am perfuaded inilances have not been wanting,. 
 of relief furniihed in a manner next to miraculous. 
 But as to every other degree of temporal profperity, 
 God hath referved it in his own hand to give or 
 with-hold it at his pleafure, that is, as he fees it 
 will be moll for his glory, and the benefit of his 
 people. It is lawful, then, my brethren, for you. 
 to endeavour to procure, by honeft induflry, the in- 
 creafe of your fiibftance, to look well to the flate of 
 your flocks and your herds, and to alk by prayer 
 the bleffing of God upon your labours. It is lawful, 
 and it is your duty, by regularity and care, to pre- 
 ferve life and health, as well as to alk of the Father 
 of your fpirits recovery from ficknefs, or deliver- 
 ance from any other kind of diftrefs. But you are 
 not warranted to believe that thefe petitions fiiall be 
 granted in hand, or in your own time and meafure, 
 even though you afk them in fincerity wath the 
 prayer of faith. There may be reafons for with- 
 holding them, and jet you may be accepted in your 
 prayers. An infinitely wife God knows befl what 
 is for your good, and he only hath a right to de- 
 termine in what part of his own fervice, where, 
 
 F2 
 
6o TRUST IN GOD. Ser. 4. 
 
 and how long, he fhall employ you. Truft in God, 
 therefore, in this refpedl, implies a careful attention 
 to the tenor of the promifes with regard to temporal 
 mercies, and not to look for, or, even if poflible, de- 
 fire what he hath not promifed to bellow. 
 
 If I am not millaken, we fliall find it of moment, 
 upon this fubjeft, to obferve, both what he hath 
 not, and what he hath certainly promifed. He has 
 no where promifed that his people Ihall be the 
 richeft or the greatefl on earth ; but he hath cer- 
 tainly promifed to blefs their proviiion, and affured 
 them that a little that a jull man hath ihall be bet- 
 ter than the riches of many wicked. He has not 
 promifed that they Ihall be free from fufferings ; 
 but he hath certainly promifed to fupport them by 
 his own prefence under their diilrefs. Ifa. xliii. 2. 
 " When thou palTeil: through the waters, I will be 
 with thee ; and through the rivers, they fhall not 
 overflow thee ; when thou walkeft through the fire, 
 thou fhalt not be burned ; neither lliall the flame 
 kindle upon thee." The- truth is, he hath promifed 
 that " all things ihall work together for their 
 good." In one word, they have indeed all mercies 
 promifed, only they themfelves are not in a con- 
 dition at prefent to judge what they may ufe with 
 fafety, and what not. As the heir of an opulent 
 eilate, though he is proprietor of all, yet is laid 
 under reflraint while in infancy and non-age, be- 
 caufe he would foon ruin himfelf if it were com- 
 mitted to his ov/n management ; fo the believer, 
 though an heir of God, and joint-heir with Chriil, 
 yet till he is meet for the inheritance, he muil be 
 at his Maker's and Redeemer's difpofal. Take in. 
 
Ser. 4. TRUST IN GOD. 61 
 
 therefore, only this limitation, and then fee his ex- 
 tenfive charter: i Cor. iii. 21. " For all things 
 are jours ; whether Paul, or x\pollos, or Cephas,, 
 or the world, or life, or death, or things prefent, or 
 things to come ; are all yours ; and ye are Chrift's, 
 and Chrill is God's." What, then, is the duty of a 
 child of God ? It is to breathe after more and 
 more fub million to the divine will, and to annex 
 this refervation to every petition of a temporal nature,, 
 ** Neverthelefs, not my Vvdll, but thine be done." 
 And O ! my brethren, how happy the perfon who 
 hath feen the weaknefs of human judgement ; who 
 waits the intimation of God's will, before he will 
 fuffer his deiires to failen with eagcrnefs on any 
 earthly comfort, and who endeavours to keep him- 
 felf free from perplexity, by an humble and fub>- 
 miilive reliance on the all-fufliciency of God. 
 
 I obfeni-ed, in entering on this part of the fubjecf,. 
 that fpiritual confolation, or fenfible joy in God, h 
 to be confidercd as a pronrife of the fam.e clafs, 
 which muH:, therefore, be alked with fubmiffioi^, 
 and is difpenfed according to the good pleafure of a 
 gracious but fovereign God. I am fenfible, as has 
 been formerly obferved with another view, that 
 fome degree of comfort necelllirily follows from 
 a believer's relation to God ; but many pious per- 
 fons feem to delire and to expecl: feniible comfort in 
 a higher meafur^ than God ftes it meet to give 
 them, or than h proper for them in the prefent 
 {late. It is with fpiritual profperity as with, tem- 
 poral, every one cannot bear it. Therefore, it is 
 our duty ftill to be fenfible that we have much more 
 comfort and peace than we deferve ; and as we de— 
 
6^ TRX/ST IN GOD. Ser. 4, 
 
 fire and Urive for greater degrees of it, to accom- 
 pany thefe defires with much humility and religna- 
 tion to the will of God. 
 
 I PROCEED now to the last thing propofed, which 
 was, to make a pra6lical application of this fubje^t 
 for your inflrudlion and diredlion. 
 
 I. From what has been faid, you may fee what 
 judgement you ought to form of inward fiiggeftionSy 
 and llroiig or particular impreflions upon your. 
 minds. There are fome extremely prone to inter- 
 pret a text of fcripture fuddenly fuggelled to their 
 minds, or any Urong impreflion made on them, as 
 an immediate melTage from God, to be directly ap- 
 plied to themfelves : Others, in oppolition to this^ 
 as enthufiaillcal and vifionary, feem to give up 
 every expe3:ation of being able to fay with the 
 pfalmilt, ** I blefs the Lord who hath given me 
 eounfel ; my reins alfo inflru£l me in the night-fea- 
 fon." I beg, therefore, that you may obferve, 
 that the fuggeftion of a paffage of fcripture of it- 
 felf gives no title to the immediate application of it;, 
 becaufe the great deceiver -may undoubtedly fuggefl 
 fcripture, as wc find he could reafon from it in our 
 Saviour's temptation. We are, in every fuch cafe, 
 to confider the tenor of it, if it be a promife or en- 
 couragement, that is, how and in what manner it 
 may be fafely applied. If any thing happens to 
 be fuggefled that exprefsly fuits bur prefent con- 
 dition, either by fetting home the obligation of 
 duty, with particular evidence upon th<i confcience, 
 or pointing out the grounds of comfort, it ought to 
 be thankfully acknowledged as from the Spirit of 
 God. For example, if a peiion under the power 
 
Ser. 4. TRUST IN GOD. 6^ 
 
 of a fpirit of bondage, and fear of divine wrath^ 
 hath fuggefted to him any of the extenfive gracious 
 aflurances of mercy to the chief of finners, it is his 
 duty to lay hold of it. It is diredlly fuited to his 
 condition, and would be the very thing that a wife 
 and judicious paflor would recommend to him for 
 his relief. He may, therefore, without hefitation, 
 blefs God for it, if it is brought with power and effi- 
 cacy upon his heart. In the fame manner, if a perfon 
 under trouble had fuggefted to him any of the pro- 
 mifes of fupport under it, furely he ought, in the 
 difcharge of his duty, firmly to rely on the accom- 
 pliiliment of that part of the word of God. But 
 in the reflex examination of a perfon's character or 
 flate, to apply the fudden fuggeftion of a promife or 
 privilege, perhaps of a conditional nature, is cer- 
 tainly both linful and dangerous : Sinful, becaufe 
 without warrant ; and dangerous, becaufe leading 
 to delulion. 
 
 2. From what hath been faid, you may fee what 
 it is that we ought to feek. for with the greateft ear- 
 neftnefs, and may hope to obtain with the greateft 
 confidence. Recolle6l, I befeech you, the order in 
 which I hare mentioned the promifes of God as 
 the objects of truft and reliance. Firft of all, the 
 promifes of falvation, deliverance from the guilt of 
 ftn, and a right to everlafting life ; next, whatever is 
 neceflary to the prefervation and improvement of 
 the fpiritual life ; and then, in the third place, pro- 
 per accommodation and fuitable provifion in our 
 paflage through the prefent world. They are rank- 
 ed according to their value in themfelves, and the 
 value which we ftiould put upon them. Let us, there- 
 fore, take care that we never violate this order^ 
 
64 TRUST IN GOD. Ser. 4% 
 
 which is neceffary, not only becaufe of their com- 
 parative value, but becaufe of their mutual influence 
 oae upon another. It is in vain for us to expeft 
 to attain to the habit or pra6lice of holinefs, till we 
 are united to God by faith in Jefus Chrift. All 
 the promifes of the gofpel are ratified in him. All 
 the divine fulnefs is treafured up in him. Every 
 divine gift is difpenfed by him. Therefore, he 
 fays, John, xv. 4. -** Abide in me, and I in you. A3 
 the branch cannot bear fruit of itfelf, except it abide 
 in the vine ; no more can ye, except ye abide in 
 tne." And the apoftle Paul, Gal. ii. 20. " I am cru- 
 cified with Chrift : 'neverthelefs I live ; yet not 
 I, but Chrift liveth in me ; and the life which I 
 now live in the flefli, I live by the faith of the Son 
 of God, who loved me, and gave himfelf for me." 
 In the fame manner, nothing can be more prepo - 
 fterous, than to fix our afFeclions upon temporal 
 miercies, or our attention upon the promifes that re- 
 late to them, fo as to lofe view of our intereft in 
 God*s favour, and the progrefs of our fanftification. 
 All the temporal promifes in fcripture are made 
 to the children of God as fucb, and for carrying on 
 the purpofes of his grace in them. Your heavenly 
 Father knoweth that ye have need of thefe things. 
 There is no promife in the whole volume of infpi- 
 ration to the wicked and impenitent. " There is 
 no peace, faith my God, to the wicked." He will 
 eitlier rebuke them in his wrath, and chaften them 
 in his hot difpleafure, or give them up to a curfed, 
 hardening, flupifying profperity, than which no 
 ftate on earth is more to be dreaded. Chriftian ! 
 never fuffer an anxiety about your outward ftate to 
 fupplant,.or ^o before, or even to be fcparatexi from. 
 
Ser. 4. TRUST IN GOD. 63 
 
 a concern that you may not be found wanting when 
 weighed in the balance of the fanfluary. 
 
 3. Let me befeech you to adore the wifdom, ju- 
 ftice, and mercy of God, in the order he hath efta- 
 bliflied, according to the different nature of the pro- 
 mifes. That which is of moft, nay, properly 
 fpeaking, of unfpeakable value, and radically con- 
 tains all the reft, is placed firft in order, and offered 
 in the moft free and gracious manner, without mo- 
 ney and without price. Salvation is preached to 
 the chief of fmners, and a Saviour held forth as able 
 to fave to the uttermoft all that come to God by 
 him. Many ufes might be made of this j but the 
 fingle ufe I intend to make of it at prefent, as con- 
 nected with the duty of truft, is to filence the com- 
 plaints of envy and impatience. How prone are 
 many to look with an evil eye upon the more ex- 
 tenfive pofleflions, and greater apparent outward 
 comfort, which others enjoy ? Does it not aftonifti 
 you to think how much unbelief and ingratitude 
 there is in thofe repining thouglits ? Meannefs of 
 rank, and poverty of ftate, are no hinderance at all 
 to an intereft in Chrift, and a right to everlafting 
 life. Nay, the gofpel is preached to the poor. 
 Many a Lazarus has been carried by the angels to 
 Abraham's bofom, while the rich and luxurious 
 have lifted up their eyes in torments. Will you, 
 can you, dare you complain ? Will you envy the 
 man of the world his ftately palace, his elegant 
 furniture, and his fumptuous fare ? What is the 
 ampleft portion in the prefent life, compared with 
 the fure mercies of David ? What child of God 
 
66 TRUST IN GOD. Ser. 4. 
 
 would exchange with any wicked man, a prifon for 
 a palace, or a fcaffold for a throne ? 
 
 I befeech you to add to all this, that, even with 
 regard to prefeut peace or comfort, there is no com- 
 parifon between a good man and a bad. " A man's 
 life doth not confifl in the abundance of the things 
 which he poffelTes." This is a truth, not only often 
 repeated in the facred oracles, but written in the 
 cleareft and moll legible characters in the hiftory of 
 providence. Nay, even independently of virtue or 
 religion itfelf, every human calamity, whether ariiing 
 from ficknefs, reproach, contention, fear, or ungra- 
 tiiied delire, rao;es with p-reater violence in the 
 higher, than in the lower llations of life. A vain 
 and conceited monarch once fent to alli at an hea- 
 then oracle. Who was the happieft man on earth ? 
 and met with a deferved difapp ointment in the re- 
 ply. If you fliould put a queilion much more pro- 
 fitable, as well as much more eafily refolved. In 
 what rank of life the moil exquiiite human mifery 
 has been found ? I have no doubt but it ouoht to 
 be anfwered. Upon a throne. Experience will al- 
 ways ratify the wife man's obfervation : " Better 
 is a dinner of herbs where love is, than a flailed ox 
 and hatred therewith." A fanditied lot is an inefli- 
 mable treafure. The bleffing of God on a cruife 
 of oil, and a pot of meal, is better than inexhauiJ- 
 ible mines of gold and filver. What caufe of con- 
 tentment and patience to the child of God ! 
 
 In the last place, you may learn from what has 
 been faid on the fubjeft, what is the plaineft, the 
 fhorteft, and indeed the only fure way to deliver- 
 ance from dillrefs or calamity, of whjitever kind. 
 
Ser. 4. TRUST IN GOD. 67 
 
 It is to flj to the mercy of God through the blood 
 of Chriit, to renew the exercifes of faith in him y 
 and, in proportion as it pleafes God to fill you with 
 all joy and peace in believing, you will perceive 
 every other covenant-bleffing flow clear and un- 
 mixed from this inexhaufted fource. It will lead 
 to repentance, humiliation, and fubmiffion. The 
 fan£lified ufe of the aflliftion will be obtained, and 
 this brings deliverance of itfelf ; for no rod will be 
 continued longer than it has anfwered its end. At 
 any rate, when fuffering is neceffary, grace, to fuifer 
 with patience, fiiall not be with-held. Would you 
 have any more ? and is not this remedy always at 
 hand ? Can the pooreft man fay it is not within 
 reach of his purfe ? It is, at once, elfe^iual and 
 univerfal. It was once faid in contempt of a wor- 
 thy and pious minifter, that he made fo much of 
 the blood of Chrift, that he would apply it even to 
 a broken bone. But bating what may be thought 
 indecent in the expreiTion, chofen on purpofe to 
 bring a good man into ridicule, the thing itfelf, I 
 make bold to affirm, is a great and a precious 
 truth. Faith in the blood of Chrill makes a man 
 fuperior to all fufferings. It foftens their afpeft, 
 it abates their feverity, nay, it changes their nature. 
 When a man is under diftrefs or calamity of any 
 kind, and coniiders it only in itfelf, and indepen- 
 dently of his relation to God, it retains its old na- 
 ture, and taftes with all the bitternefs of the origi- 
 nal curfe ; but when it is confidered as limited in its 
 nature, in its.meafure and its continuance, by a kind 
 Saviour, the believer fubmits to it with patience, 
 as a part of his CiJcator's will j bears it with pa- 
 
 ^- 
 
6S TRUST IN GOD. Ser. 4. 
 
 tience in his Redeemer's flrength, and fometimes is 
 enabled to embrace it with pleafure, as ferving to 
 carry him to his Father's prefence. Is this going 
 too far ? No, my dear brethren ; thefe are great 
 realities, to which the word of God, and the expe- 
 rience of his faints, bear united evidence. Many 
 liere prefent, I doubt not, have been witneffes of 
 this truth in the carriage of their relations now 
 with God ; and not a few, I truft, will repeat the 
 teftimony to fucceeding ages. I conclude all with 
 that animated paffage of the apoftle Paul, 2 Cor. 
 iv. 16. 17. " For which caufe we faint not; but 
 though our outward man perifli, yet the inward 
 man is renewed day by day. For our light afflic- 
 tion, which is but for a moment, worketh for us a 
 far more exceeding and eternal weight of glory." 
 
SERMON V. 
 
 ON THE PURITY OF THE HEART, 
 
 Proverbs, xxx, 7. 8. 9. 
 
 Two things hai)e I required of thee ; deny me thhn ««? 
 before I die : Remove for from me vanity and 
 lies -i give me 7ieither poverty nor riches ; foed me 
 luithfoood convenient for me^ lest I he full and deny 
 thee, and say. Who is the Lord? or lest I be pooK^ 
 and steal J and take the name of my God in vain-, 
 
 My Brethren, 
 
 ^/'^UR dependent condition as creatures, and 
 \^ much more our dangerous condition as iin- 
 ners, expofed to daily temptation, renders prayer 
 a duty of the moft abfolute neceflity. You muft 
 all be fenfible, how frequent and prefling the ex- 
 hortations to it are in the holy fcriptures. And 
 indeed there cannot be a better evidence of a right 
 temper of mind, than an habitual difpofition to the 
 cxercife of this duty. 
 
 But as prayer is a neceflary duty, we ought to 
 give the greater attention to the manner in which it 
 is performed. We ought to aik only for fuch things 
 
 Vol. IV. G 
 
 .y?-^- 
 
 
'jQ ON THE PURITY OF THE HEART. Ser. 5. 
 
 as are truly fafe and ufeful. We ought alfo to of- 
 fer up our prajers with importunity, or referve, 
 according to the nature and comparative importance 
 of thofe bleffings we defire to obtain. All our 
 wants are perfectly known to God ; he is alfo the 
 beft judge of what is fit for us ; and therefore our 
 petitions fhould be well weighed, and expreffed in 
 fuch terms, as, at the fame time that they inti- 
 mate our delires, leave much to himfelf, as to the 
 meafure and manner of fatisfying them. 
 
 We have an excellent example of this pious and 
 prudent condu6l, in the prayer of the prophet Agur, 
 juft read in your hearing. All his requefts are 
 fummed up in tvvo general heads. Thefe he feems 
 to iniift upon, as abfolutely neceflary to ailv, with 
 that humble, holy confidence which is founded on 
 the divine promife, that if w.e.alk any thing agree- 
 able to his will, he heareth us. He feems alfo to 
 aik them as what would fully fatisfy him, and be 
 fuificient for the comfort of the prefent life, and 
 the happinefs of the life to come. " Two things,'* 
 fays he, " have I required of thee ; deny me 
 ihem not before," or, as it ought rather to be tran- 
 fiatcd, '' until I die," 
 
 Thefe two requeflFi are conceived in the follow- 
 ing terms : " Remove far from me vanity and lies ; 
 give me neither poverty nor ricl es." The firil:, 
 viz. " Remove far from me vanity and lies," evi- 
 dently relates to tlie temper of his mind, and the 
 ftate of his foul. The fecond, viz. " Give me nei- 
 ther poverty nc- ' relates to his outward con- 
 dition or clrcumffa he prefent life. There are 
 •two things in the ^ciciai ilruclure of tliis compre- 
 
Sen. 5' ON the purity of the heart. 71 
 
 henfive prayer, that merit your particular atten- 
 tion. First, The order of his requefl:,— beginning 
 with what is of mofl importance, the temper of 
 his mind, and his hope towards God ; and then 
 adding, as but deferring the fecond place, what re- 
 lated to his prefent accommodation. 
 
 Secoiidly, The connection of his requefls. The 
 choice he makes as to his temporal condition, is in^ 
 immediate and dire£i: fubferviency to his fan6li« 
 iication. This is plain from the arguments with 
 which he prefTes, or the reafons which he afligns^ 
 for his fecond petition ? " Give me neither pover- 
 ty nor riches, left I be full and ^^'aj thee, and fay. 
 Who is the Lord ? or left I be poor, and fteal, and 
 take the name of my God in vain.'* 
 
 My brethren, I am perfuaded, that this fubje£l- 
 can hardly be, at any time, unfeafonable to a Chrif- 
 tian aflembly, as our mifplaced, excefliv-e, and un- 
 reafonable deiires are the greateft enemies to our 
 progrefs in holinefs, as well as to our comfort and 
 peace. Perhaps, however, there are fomc circum- 
 ftances that render it peculiarly proper for this 
 auditory. Young perfons are very apt to cherifli 
 vaft and boundlefs deiires as to outward things ; 
 and, having not yet experienced the deceitfulnefs 
 of the world, are apt to entertain excellive and ex- 
 travagant hopes. The truth is, rich and poor, 
 young and old, may here receive a leiTon of the ut- 
 moft moment. 
 
 Let me therefore intreat your attention, while 
 I endeavonr to open a^d improve this paftage of 
 the holy fcriptures,' beginning, at this time, with 
 
 G 2 
 
7« 0N7HE PURITY OF THZ HEART. Ser. 5v 
 
 the firlt requeft : " Remove far from me vanity 
 and lies." 
 
 In difcourfing on wIuqIi, I will endeavour, 
 
 I. To explain the import of it, or fhew at what 
 it chiefly points, and to what it may be fuppofed to 
 extend. 
 
 II. Apply the fubje£l for your inftni^lion and* 
 dire£lion. 
 
 I. I AM to explain the import of the prophet's 
 |jrayer, or fhew at what it chiefly points, and to. 
 what it may be fuppofed to extend, in the petition, 
 -' Remove far from me vanity and lies.'^ The 
 vvord vanity^ efpecially when it is joined, as it ig 
 irequently in fcripture, with lying y or lies, is of a 
 very large and comprehenfiVe fignification. The- 
 Word in the original, tranflated vanity , properly 
 iignifies lightness ov emptiness ; and lies {igmiy false" ^ 
 hood, in oppofition to truth, 
 
 I imagine we fliall have a clear conception, both 
 of the meaning aad force of this phrafe, if we make 
 •^.he following remark : God himfelf is the greats 
 fountain of life and exiftence ; the great I AM, as 
 he emphatically ftyles himfelf to Mofes ; the origin 
 nal and the only reality, ii I may fo fpeak. All^ 
 other beings have only a dependent and precarious 
 ^xiflence ; io that the creation itfelf, though his<: 
 own v/ork, compared to him, is vanity; " Vani- 
 ty of vanities, faith the preacher, vanity of vani- 
 ties, all is vanity." Therefore, in a particular 
 manner, the word is often ufed to denote the folly 
 of all idolatrous worlhip, or the giving the refpeft 
 fl^nd. honour tp any thing clfe which is due to God. 
 
Ser. 5. Oy THE PURITY OF THE HEART. 73 
 
 alone ; " They have moved me to jealoufy with 
 that which is not God ; they have provoked me 
 to anger with their vanities. Are there any among- 
 the vanities of the Gentiles, that can caufe rain ? or 
 can the heavens give iliowers ? art thou^ not he, O 
 Lord our God ?" 
 
 Sometimes it is ufed to denote the folly or un" 
 profitableness of any vice, and particularly of an ill-i 
 founded conceit of oilrfelves, as well as of all fraud, 
 and diilimulation, in word or a6lion. So that this 
 prayer for our fouls, ihort as it appeal's to be, when 
 confidered in its full extent, will be found to con- 
 tain a great vai'iety of important matter. This I 
 fliall endeavour to give you a brief account of, un- 
 der the following particulars, 
 
 I. We are hereby taught to pray, that we may 
 be preferved: by divine grace from all falfe and er- 
 roneous principles in religion, fo as we may nei- 
 ther be deceived by them ourfelves, nor any xvay 
 inllrumental in deceiving others. This, by w^hat 
 has been faid of the ufe of the. words in fcripture, 
 appears to be implied in the requell ; and it is of 
 more moment than fame are willing to allow. 
 The underdanding being the leading facidty, an 
 error there fpreads its unhappy influence through, 
 the whole tem.per and life., Whereas, on the con- 
 trary, light in the mind produces fidelity and lecu- 
 rity in the confcience, and tendernefs in the con- 
 verfation. You may obferve, that through the 
 whole hiftory of the Old and New Tellamejit, idc-. 
 latry, or a departure from the knowledge and wor-* 
 fliip of the true God, is the leading iin, and tht^. 
 fjciutful fourcs of every other vicious pradice, We^ 
 
 G3 
 
fif- ON THE PURITY 01' THE HEART. Ser. 5; 
 
 iometlmes, indeed, feem to ftand afloniflied at the 
 cxceflive pronenefs of the ancient Jews to this fin. 
 But we need only a little refteftion to difcover, . 
 that an evil heart of unbelief continues the fame 
 at bottom, and daily produces the like dangerous 
 ciFe6ls. How prone have men been in all ages, to - 
 depart from the fimplicity of the truth ! In how 
 many different ihapes have they perverted it ! One 
 age, or one, country, has been polluted by one er- 
 ror, and another by an oppolite, impelled by the 
 unliable and irregular fancies of men of corrupt, 
 minds. In the 1 ail age,, the great theme of the 
 carnal reafoner was, to attempt to expofe the fcrip- 
 ture-doclrine of God's certain knowledge, and pre- 
 cife ordination of all events ; and in this, fate and 
 Tieceflity have become the flrong-hold of inlidelityj . 
 and are embraced, or feem to be embraced, by 
 «^very enemy of true religion without exception. 
 Error, iliifting its ground,, indeed, is but natural ; 
 for lying vanities are innumerable ; but the true 
 God is the fame " • yellei:day, to-day, and for , 
 ever.'^ 
 
 At this very time,. how abounding and preva<*. 
 .lent is infidelity, calling in queftion the mofi; im- 
 portant and fundamental principles, both of natural • 
 and revealed religion ! And how properly is this 
 defcribed by the exprefilon in the text, vmiity and 
 lies ; for it always takes its rife from the pride and . 
 vanity of the human heart ! Sometimes from a pride 
 of underfi:anding, which afpires to pafs judgement 
 on things far above its reach,, and condemn things - 
 long before they are examined and underllood j . 
 fomctimes,.. alfo, from a pride of. heart, or feli!» 
 
Ser. 5. ON THE PURITY OF-THE' HEART. 
 
 fufliciencv, that is unable to endure the himiblincr 
 aad mortifying view, giv^n us in fcriptnre, of our 
 character and ft ate. O how readily do men turn. 
 afide ^om the truth I With what greedinefs do- 
 ti^ey di-ink in the flattering but deftrucbive poifon I 
 Need I point- otit to you the fatal effeds of . fucu 
 principles taking place ? It ioofens the obligations 
 to obedience, takes off. the tdgQ of the reproofs of 
 confcience -, and thus removing rellraints, leaves 
 men, in the emphatical language of the holy fcrip- 
 tare, "to walk in the ways of their own hearts, 
 and in the fight of their own eyes." 
 
 But in this requeft, "remove far from me va- 
 nity and lies," I would not have you confine. your 
 views to the moil grofs infidelity and avowed oppo- 
 fi^tion to God.. P^ay alfo, that you may be pre- 
 ferved from error, or miftake of any kind ; but 
 efpecially fuch as have the greateft: influence on the 
 f^bflance of. religion. 
 
 A clear apprehcnfion of the holy nature and 
 righteous government of God, the infinite evil of 
 fin,, the. foundation of our peace in the blood of the 
 atonement, and tbe renewing of our natures by the 
 Holy Ghoft, feenl . to me abfolutely necefiary to 
 true and undefiled religion ; and they are the truths 
 which particularly ferve to exalt the Creator, and 
 l^y til 3 creature in the duft. When, therefore, we 
 confider how grateful to corrupt nature every thing- 
 is that tends to fofl;er pride, to create fecurity, and 
 fet the mind . at eafe in the indulgence of fin ; we 
 muft be fenfible of how great importance it is, to 
 pray for divine dire£lion, and divine prefer^-ation. 
 Nothing is more dangerous to men than confideuc^^ 
 
•-6 OiJ THE puraTY of the heart. Ser. 5, 
 
 and prefumption ; nothing more ufefiil in faith and 
 practice, than humility and felf-dental. 
 
 2. This prayer implies a dclire, that we may be 
 prefervcd from fetting our afFe^lions on fuch objefts 
 as are but vain and unfatisfying, and •will, in the 
 end, dlfappoint our expectation. I take this to be 
 not only a part, but a very important part of the 
 prophet's meaning. The world is the great fource 
 of temptation ; the powerful and unhappy influence 
 of which we may daily fee, or rather, all of us 
 daily and fenfibly feel. What is it poffefTes the 
 fancy, mifleads the judgement, inflames the affec- 
 tions, confumes the time, and ruins the foul, but 
 thefe prefent enjoyments, of which the wifell of 
 men, after a fall trial of them, hath left us their 
 chara£ler, vamtv oj^ vanities ? 
 
 I am feniible, that I have now entered upon a 
 fubje£t which is far from being difficult to enlariJ-e 
 upon, and yet, perhaps, very difficult to treat with 
 propriety, or in fuch a manner as to have the in- 
 tended elFett. There is nothing more eafy than, 
 in a bold declamatory way, to draw pi(5lures of the 
 vanity of human life. It hath been done by thou- 
 funds, when, after all their broken fchemes, and 
 difappointed views, they have juft fuffered fliip- 
 wreck upon the coaft of the enchanted land of hope. 
 But from fuch men we may expect to hear the lan- 
 guage of defpair, racher than of experience ; and 
 as it is too late for the inllru<Stion of the fulTerers, 
 fo it very rarely has any elFefl in v/arning others 
 to avoid the danger. What I would, therefore, 
 willingly attempt, is, to confider this matter in a 
 fober fcriptural light, if fo bp that it may pleaTo- 
 
Ser. 5. ON THE PURITY OF THE HEART. ^7 
 
 God to carry conviftion to our hearts, and make it 
 truly ufeful, both to fpesker and hearei's. 
 
 Let me,, therefore, my brethren,, point out to 
 you, precifely, wherein the vanity of the world 
 lieth. The world, in itfelf, is the workmanfhip 
 of God, and every thing that is done in it is by the 
 ordination or permiidion of God. As fuch, it. is 
 good, and may he ufed in fubfervience to his ho- 
 nour, and our own peace. But through the cor- 
 ruption of our nature^ the creature becomes the 
 rival and competitor of the Creator for our hearts. 
 When we place our fupreme happinefs upon it^^ 
 inftead of making it a mean of leading us to God, 
 then its inherent vanity immediately appears* 
 When men allow themfelves in the indulgence of 
 vicious pieafures, how juflly may they be called 
 "janity arid lies ! They are fmiling and inviting to. 
 appearance ; but how dreadful and deftru6llve ia 
 their efFefts ! " Whoredom and wine, and nev^ 
 wine, take away the heart.'* Thofe who refufe to 
 be confined by the laws of piety and fobriety,^ 
 vninly thinlc they are walking at liberty, when 
 they are bringing themfelves into fubje^Stion to the- 
 feverell and moft inflexible of all mailers. Read 
 the. jufl and ftriking defcription,. by Solomon, of- 
 the effefis of whoredom ; and reilecl on the innu- 
 m^erable calamities brought, in every age, on per- 
 fpns and families by unbridled lufl. See alfo the 
 effects of intemperance and excefs : ** Wine is 
 a mocker, Urong drink is raging ; and whofoevec- 
 is deceived thereby is not wife." Atid again^. 
 *♦ The drunkard and glutton (hall come to poverty. 
 X^ook not upoa the wine when it is. red, when it ' 
 
7 8 ON THE PURITY OF THE HEART. Ser, 5. 
 
 giveth its colour in the cup, when it moveth itfclf 
 aright ; at laft it biteth like a ferpent, and ftingeth 
 like an adder.'* Think on the unhappy confequen- 
 ces of diflionefty and fraud. " Bread of deceit is 
 fweet to a man, but afterwards his mouth iliall be 
 filled with gravel." — You may alfo fee, in innumer- 
 able pafTages of fcripture, that oppreflian of others, 
 as it is a fm of the deepefl dye, fo it is often re- 
 markably overtaken, and punifhed in the courfe of 
 providence, even in the prefent life. " Enyy thou 
 not the opprefTor, and choofe none of his ways ; for 
 the forward is abomination to the Lord, but his 
 fecret is with the righteous. The curfe of the Lord 
 is in the houfe of the wicked, but he bleffeth the 
 habitation of the juft." 
 
 But there is fomething more in this requeft, than 
 being preferved from pradices direftly vicious ; 
 for the fetting of our hearts upon worldly things, 
 and making them our chief portion and delight, is 
 certainly feeking after vanity and lies. They are 
 far from affording that happinefs and peace which 
 v:g demand of them, and expert from them. ** A 
 little that a righteous man hath, is better than the 
 riches of many wicked." Can there be any thing 
 more comfortable to experience, than that ftrong 
 expreiTion — " Thou prepared a table for me in the 
 prefence of mine enemies, thou anointtfl my head 
 with oil, my cup runneth over." You may alfo find 
 in the word of God, many warnings of the folly of 
 thofe who travel in the path of ambition, and put 
 their truft in man. " Surely men of low degree 
 are vanity, and men of high degree are a lie. Put 
 not your trufl in princes, nor in the fon of man, in 
 
Ser. 5. ON THE PURITY OF THE HEART. 79 
 
 whom there is no help. Happy is he that hath the 
 God of Jacob for his help, whofe hope is in the 
 Lord his God." But the moft comprehenfive re- 
 mark of all upon this fubjed is, that human life 
 itfelf is fo exceedingly precarious, that it mufl write 
 * vanity and emptinefs' on every thing, the pof- 
 feffion and ufe of which is confined to the prefent 
 ftate, ** Behold, thou hall made my days as an 
 hand-breadth." What a flriking pidlure does our . 
 Lord draw of the vanity of human happinefs, in 
 that parable of the ground of the rich man, which 
 brought forth plentifully ! " And he thought within 
 himfelf, faying, What jGiall I do, becaufe I have no 
 room where to beftow my fruits ?" — And while 
 this man is feduloufly employed in making provifion 
 for a long and happy life, " God faid unto him, 
 Thou fool, this night fhall thy foul be required of 
 thee, then whofe fhall thofe things be which thou 
 haft provided ?" 
 
 The whole of the preceding reprefentation may 
 be fummed up in this excellent fentence of the 
 wife man : " The wicked worketh a deceitful 
 work ; bnt to him that foweth righteoufly ihall be 
 a fure reward." 
 
 Now, my brethren, need I add, how prone we 
 are to be led aftray, in a greater or lefs degree, by 
 fuch " vanity and lies ?" — I do not iniift upon the 
 many victims which, in every age, have been feen 
 to fall by the deftruftive hand of vice. How many 
 have bsien ruined by luft, flain by intemperance, or 
 beggared by dilhonefty ! But I entreat you particu- 
 larly to obferve, that when we fet our affections im- 
 moderately upon any earthly objc^ or enjoyment^ 
 
So ON THE PURlTy OF THE HEART. Ser. 5, 
 
 or when they arc not truly fanclified, how much 
 tliey difappoint our expectation in pofleflion, and 
 "what fcenes of diflrefs we prepare for ourfelves 
 by their removal. 
 
 3. This requeft, ** remove far from me vanity 
 and lies," implies, that God would gracioufly pre- 
 ferve us from deceiving ourfelves, and thinking our 
 character better, and our flate fafer, than it really 
 is. When we take a view of the ftate of the world, 
 and the condu£l of thofe who have not yet call off 
 all belief of eternity and a judgement to come, it is 
 impoffible to account for their fecurity, but by a 
 great degree of felf-deceit. We may fay of them 
 with the prophet Ifaiah, ** He feedeth of afhes : a 
 deceived heart hath turned him afide, that he cannot 
 deliver his foul, nor fay. Is there not a lie in my 
 right hand ?" And from the reprefentation given 
 by our Saviour, it is plain, that many fliall continue 
 in their miflake, and only be undeceived at the lafl 
 day : *' Not every one that faith unto me, Lord, 
 Lord, fliall enter into the kingdom of heaven." 
 How awful a refleClion this ! How dreadful a dif- 
 appointment, to difcover our mifery, only when 
 there is no more hope of efcaping it I Is there 
 not a pofTibility of this being the cafe with many 
 of you, my brethren ; and do you not tremble at 
 the thought ? I would not wifli any, in general, 
 to give way to a fpirit of bondage, or flavilh fear ;• 
 but the beft of the children of God have often dif- 
 covered this holy jealoufy of themfelves : " Who 
 can underftand his errors ? Cleanfe thou me from 
 fecret faults. Keep back thy fervant alfo from 
 prefumptuous fins«j let them not have dojiunion 
 
vSer. 5. ON THE PURITY OF THE HEART. 8 1 
 
 over me ; theu fhall I be upright, and I fliall be in- 
 nocent from the great tranfgreffion." And again, 
 ** Search me, O God, and know my heart ; try 
 me, and know my thoughts ; and fee if there be 
 any wicked way in me, and lead me in the way 
 everlafting." 
 
 This leads me naturally to add upon this fubjecl, 
 tliat we ought to pray for prefervation from felf- 
 deceit, as to particular branches of our charafter 
 and conduct, as well as our general fliate. Many, 
 even upon the whole good men, are occafionally 
 and infenlibly brought, for a feafon, under the di- 
 rection of iinful paffions. They may be indul- 
 ging themfelves, without fufpicion, in v^'hat is not- 
 withftanding really provoking to God, injurious or 
 ofFeniive to others, and, in the ilTue, hurtful to their 
 own peace. They may be making an enjoyment 
 a talent, a relation an idol, when they think they 
 are keeping within the bounds of duty. They may 
 be indulging a Iinful refentment, when they think 
 they are promoting the glory of God. Many an ex- 
 cufe for negledling commanded duty, from prudence 
 or difficulty, fatisiies ourfelves, which will not ftand 
 in the day of trial. What reafon for the prophet's 
 prayer in the fenfe juft now affigned, " Remove 
 far from me vanity and lies." 
 
 4. In the next place, this requefl implies, a deiire 
 to be preferved from pride and felf-conceit upon 
 any fubject. There is not any thing that affords a 
 ftronger evidence of our being unacquainted with 
 ourfelves, and our own flate, than that propenfity 
 to pride and vanity, which is fo common to us all. 
 It is thought by many, that pride was the fin of tlie 
 
 Vol. IV. H 
 
82 ON THE PURITY OF THE HEART. Ser. 5. 
 
 ano-els, that caft them down to hell. It is plain, 
 that pride was the main ingredient in the iirft fm of 
 man. And perhaps it is a juft and proper defcrip- 
 tion of all fm as fnch, that it is a dethroning of God, 
 and fetting up felf to be loved, honoured, and ferved, 
 in his room. This fm is by no means confined to 
 the word of men, in whom it hath an abfolute do- 
 minion J but retains and difcovers an unhappy influ- 
 ence in the very bell. Every thing may be the 
 fuel of pride : our perfons, our performances, our 
 relations, our pofleffions ; nay, fo pliable, and at 
 the fame time fo prepofterous is this difpofition, 
 that men are found fometimes proud of their very 
 \4ces and defe6ts. But how ill do pride and vanity 
 fuit fuch poor mortals as we are, who feem born 
 but to die ! who, after paffing through a longer 
 or Ihorter feries of weaknefles, difappointments, and 
 troubles, mufl at laft be laid in the filent grave, 
 to moulder in the dull. We are dependent crea- 
 tures, who have nothing, and can have nothing, 
 but what we receive from the unmerited favour of 
 God. We are unwife and ignorant creatures, who 
 know nothing to the bottom, and therefore are liable 
 to coptinual miilakes in our conduft. Thofe amone 
 us who have the greateft comprchenlion of mind, 
 and know moft, as it ferves to Ihew the comparative 
 ignorance of the bulk of mankind, fo it ferves to 
 convince themfelves how little they do know, and 
 how little they can know after all, compared with 
 what is to them unfearchable. 
 
 But, above all, we are fmful creatures, who have 
 rendered ourfelves, by our guilt, the juft objects of 
 divine difpleafure. Is there any who dares to plead 
 
Ser. 5. ON THE PURITY OF THE HEART. Sjf 
 
 exemption from this charafter ? And do pride and 
 vanity become thofe to whom they manifeftly be- 
 long ? Can any thing be more foolifh, than in- 
 dulging fuch difpolitions ? There is a very jufl ex- 
 preflion of one of the apocryphal writers : " Pride 
 was not made for man, nor a high look for him that 
 is born of a woman." Indeed they are fo evidently 
 unfuitable to our ftate and circumftances, that one 
 would thiuk we fliould need no higher principle 
 than our own reafon and obfervation to keep us free 
 from them. We do, however, need the moll ear- 
 nefl and afliduous addrelTes to the throne of grace, 
 to have all pride and vanity removed from us. 
 How hateful is pride to God ! We are told, " he 
 refiileth the proud.'* On the contrary, no difpo- 
 fition is more amiable in his light than humility. 
 " He giveth grace to the humble." And ao-ain : 
 " To this man will I look, even to him that is poor 
 and of a contrite fpirit, and trembleth at my word." 
 *'For thus faitlithe high and lofty One,. that inha- 
 biteth eternity, whofe name is holy, I dwell in the- 
 high and holy place ; with him alfo that is of a con- 
 trite and humble fpirit, to revive the fpirit of the 
 humble, and to revive the heart of the contrite 
 ones." 
 
 It muft, therefore,, be the duty and intereft of 
 every good man, not only to refift pride and vanitv, 
 but to make it a part of his daily fupplication to 
 God, that he may eife6lually be delivered from, 
 both. 
 
 5. In the last place, this requefl implies a de- 
 ure to be delivered from fraud and diffimulation of 
 every kind. It is one of the glorious attributes of 
 
 H2 
 
84 ON THE PURITY OF THE HEART. Ser. 5. 
 
 God, that he is a God of truth, who will not, and 
 who cannot lie. He alfo requires of all his fer- 
 vants, and is delighted with, truth in the inward 
 parts. But there feems to be fome difficulty in 
 this part of the fubje^l, more than in the others. 
 Some will fay, * Why pray to be delivered from 
 fraud and dlffimulatiop ? This might be an exhor- 
 tation to the iinner, but cannot be the prayer of the 
 penitent. If they are fincere in their prayer, it 
 feems impoffible there can be any danger of fraud. 
 Fraud implies deliberation and defign ; and though 
 it may be concealed from others upon whom it is 
 exercifed, it can never be concealed from the perfon 
 in whom it dwells, and by whom it is contrived.' 
 This is the very language of fome reafoners, who 
 infer from it, that though there are many other fins 
 to which a man may be liable without knowing it, 
 yet this can never be the cafe with diffimulation. 
 
 But, my brethren, if we confider how apt men 
 are, upon a fudden temptation of fear or fliame, or 
 the profpe^t of fome advantage to themfelves, to de- 
 part from Uriel veracity, and even to juftify to their 
 own minds fome kinds and degrees of deceptions, 
 we fhall fee the abfolute neceffity of making this a 
 part of our j^rayer to God. Nay, perhaps I may 
 go further and fay, that we are as ready to deceive 
 ourfelves in this point as in any other. 
 
 Upon this important fubje£l there is one coniide- 
 ration to which I earneftly intreat your attention. 
 Thorough finccrity, iimplicity, and trutli, upon 
 every fubjedl:, have, in the world, fo much the ap- 
 pearance of weaknefs j and, on the contrary, being 
 able to manage and over-reach others, has fo much 
 
Scr. 5. ON THE PURl i :. ^. xilE HEART. 8j: 
 
 the appearance of fuperior wlfdon?, tliat men are 
 ^ery liable to temptation from this q-iartcr. It is 
 to be lamented that our language itfdf, if I may 10 
 Ipeak, has received a criminal taint ; for in com- 
 mon difcourfe the exprellion, a plain nvell'7neaning 
 marly is always apprehended to imply, together with 
 lincerity, fome degree of weaknefs ; although, in- 
 deed, it is a character of all others the moil noble. 
 In recommendation of this character, let me obferve, 
 that in this, as in all the particulars mentioned 
 above, " the wicked vvorketh a deceitful work ; 
 but he that walketh uprightly w^alketh furely." 
 Suppofmg a man to have the prudence and difcre- 
 tion not to fpeak without neceffity, I affirm there is 
 no end which a good man ought to aim at, Vv liicli 
 may not be more certainly ,^ fafely, and fpeedily ob- 
 tained by the ilriilefl and moH inviolable fincerity, 
 than by any a£l of diilimulation whatever. 
 
 But, after all, what fignify any ends of prcfeni 
 conveniency, which diffimulation may pretend to 
 anfwer, compared to the favour of God, which is 
 forfeited by it ? Hear what the pfalmifc fays : 
 ** Who ftiall abide in thy tabernacle, who iliall 
 dwell in thy holy hill ? He that w^alkcth upright- 
 ly and. worketh righteoufnefs, and fpeaketh the 
 truth in his heart." Let us, therefore, add this 
 to the other views of the prophet's comprchenlive 
 prayer, " Remove far from me vanity ZK-wd lies." 
 
 For the improvement of this part of the fiibje^l-, 
 obferve, 
 
 I. Yon may learn from- it, how to attain, not 
 only a jaflnefs and propriety, but a readinefhi uti<£- 
 fulnefs in the duty of prayer. 
 
 H3 
 
86 ON THE PURITY OJ THE HEART. Ser. 5» 
 
 Nothing is a greater hindrance, either to the 
 fervency of our affections, or the force of our ex- 
 preffions in prayer, than when the object of our 
 defires is confufed and general. But when w^e per- 
 ceive clearly what it is that is needful to us, and 
 how much we do need it, this irives us indeed the 
 fpirit of fupplication. Perhaps it is more neceffary 
 to attend to this circum.ftance, in what we aik for 
 our fouls than for our bodies. When we want any 
 thing that relates to prefent conveniency, it is clear- 
 ly underftood, becaufe it is fenfibly felt. There 
 is no difficulty in crying for deliverance from po- 
 verty, jficknefs, reproach, or any other earthly fuf- 
 fering ; nay, the difficulty here is not in exciting 
 our defires, but in moderating them ; not in produc- 
 ing fervour, but in promoting fnbmiffion : But in 
 what relates to our fouls, becaufe many or moil 
 temptations are agreeable to the lleffi, we forefee 
 danger lefs perfe6tly, and even feel it lefs fenfibly ; 
 therefore, a clofe and deliberate attention to our 
 fituation and trials, as opened in the preceding dif- 
 coLirfe, is of the utmofl moment, ** both to carry 
 us to the throne of grace, and to direct our fpirit 
 when we are there." 
 
 2 . What hath been faid will ferve to excite us 
 to habitual watchfulnefs, and to direft our daily 
 oonverfation. The fame things that are the fubje^ts 
 of prayer, are alfo the objects of diligence. Prayer 
 and diligence are joined by our Saviour, and ought 
 never to be feparated by his people. Prayer with- 
 out watchfulnefs is not fincere, and watchfulnefs 
 without prayer will not be fuccefsful. The fame 
 Tiews of fm and duty, of the flrength and frequency 
 
Ser. 5. ON THE PURITY OF THE HEART. 87 
 
 of temptation, and the weaknefs of the tempted, 
 lead equally to both. Let me befeech you, then, to 
 walk circumfpeftly, not as fools, but as wife. Main- 
 tain an habitual diffidence of yourfelves. Attend to 
 the various dangers to which you are expofed. 
 Watch fulnefs of itfelf will fave you from many 
 temptations,, and will give jon an inward warrant, 
 and humble confidence, to alk of God fupport under, 
 and deliverance from fuch as it is impoffible to 
 avoid. ^ 
 
 3. In the last place, iince every thing compre- 
 hended in the petition in the text, is viewed in the 
 light of falfehood and deceit, fuifer me, in the 
 moil earneft manner, to recommend to my hearers^, 
 and particularly to all the young perfons under my 
 care, *^ an invariable adherence to truth, and the 
 moft undifguifed limplicity and fincerity in the 
 whole of their converfation and carriage." I do 
 not know where to begin or end in fpeaking of the 
 excellency and beauty of fmcerity, or the bafenefs 
 of falfehood. Sincerity is amiable, honourable, 
 and profitable. It is the moll Ihining part of a 
 commendable character, and the moft winning apo- 
 logy for any mifcarriage or unadvifed adlion. 
 There is fcarcely any a£lion in itfelf fo bad, as 
 what is implied in the hardened front of him who 
 covers the truth with a lie : Befides, it is always a 
 fign of long practice in wickednefs. Any man 
 may be feduced or furprifed into a fault ; but none, 
 but the habitual villain can deny it with fteady^ 
 calmnefs and obllinacy. In this refpeft we unhap- 
 pily find fome who are young offenders, but old 
 finiiers. 
 
88 ON THE PURITY OF THE HEART. Ser.- ^^ 
 
 It is not in religion only, but even among world- 
 ly men, that lying is counted the utmoil pitch of 
 bafenefs ; and to be called a liar, the most insupport- 
 able reproach. No wonder, indeed, for it is- the 
 very effence of cowardice to dare to do a thing 
 which you have not courage to avow. The very 
 worll of linners are fenfible of it themfelves, for 
 they deeply refent the imputation of it ; and, if I 
 do not millake, have never yet arrived at tlie ab- 
 furdity of defending it. There is fcarcely any 
 other crime but fome are profligate enough to 
 b6all of it i but 1 do not remember ever to have 
 heard of any who made his boaft, that he was a 
 liar. To crowrt all, lying is the moll wretched 
 folly. Juftly does Solomon fay, " A lying tpngue 
 is but for a moment." It is eafily difcovered. 
 Truth is a firm confiftent thing, every part of which 
 agrees with, and ftrongly fupports another. But 
 lies are not only repugnant to. truth, but repugnant 
 to each other; and commonly the means, like a 
 treacherous thief, of the detedlion of the whole. Let 
 ine,, therefore, once more recommend to every one 
 of you, the noble character of fmcerity. Endea- 
 vour to eflablilh your credit m this refpe<5l fo en- 
 tirely, that every word you fpeak may be beyond 
 the imputation of deceit ; fo that enemies may 
 themfelves be fenfible, that though you fhould 
 a,bufe th^m, you will never deceive them. 
 
SERMON VI. 
 
 SEEKING A COMPETENCY IN THE WISDOM 
 OF PROVIDENCE* 
 
 Proverbs, XXX. 8. 
 
 Give me neither poverty nor riches i feed me with food 
 convenient for me, 
 
 I Proceed now to confider the fecond branch 
 of the prophet's prayer, which regards his out- 
 ward condition or circumflances in the prefent 
 world. On this fubjed he expreffes himfelf thus : 
 ** Give me neither poverty nor riches." 
 
 Do not think, my brethren, that this is a fubjed 
 of little importance, or that it is unconnected with the 
 fpiritual life. On the contrary, there are few things 
 of more moment, than to have our defires of temporal 
 bleflings limited and direded in a proper manner. 
 Not only is worldly-mindednefs the everlafting 
 ruin of thofe who are entirely under its dominion ; 
 but even gocxl men are liable to many temptations 
 from the fame quarter. They may hurt their own 
 peace, give offence to others, or lefl'en their ufe- 
 fulnefs, by a fmful attachment to the world, or by 
 
90 SEEKING A COMPETENCY IN Ser. 6. 
 
 a criminal negligence in not giving a prudent and 
 proper attention to it. Be not furprifed that I 
 have mentioned the laft of thefe as vyrell as the firft^ 
 for the prophet prays for deliverance from the 
 temptation arifing from both extremes. Idlenefs 
 and floth are as contrary to true religion, as either 
 avarice or ambition ; and the habit, when once ta- 
 ken, is perhaps more difficult to remove. 
 
 In order to treat this fubjedt with the greater 
 diftin^tnefs, I ihall, first, lliew you what we may 
 learn in general from this prayer ; j-^ro/^i//^,- explain 
 the particular object of the prophet's defire j and, 
 in the last place, make application of what may 
 be faid by recommending it to your choice. 
 
 I, In ihz first place, then, we may learn in ge- 
 neral from this requeit, that it is lawful to pray for 
 temporal bleffings. It is not unworthy of a Chrif- 
 tian, whofe converfation is in heaven, to aik of 
 God what is necelTary to his fupport and preferva- 
 tion in the prefent life. If J were to mention all 
 the examples of this in fcripture, I fliould tranfcribe 
 a great part of the Bible. Though inferior in their 
 nature and value to fpiritual blelTmgs, they are 
 neceffary in their place ; and it is upon this footing 
 they are exprefsly put by our Saviour : " Youc 
 heavenly Father knoweth that ye have need of all 
 thefe things." They are needful to the prolonging 
 of our natural life till v/e iinifli our work, and are 
 fitted for our reward. Therefore, though miracles 
 are a kind of fufpeniion of the laws of nature, and 
 the ordinary courfe of providence, yet we find God 
 fometimes working a miracle to fupply the wauts 
 
Ser. 6. THE- WISDOM of providence. 91 
 
 of his fervants. It had been no more difficult for 
 God to have kept Elijah from hungering, |;han to 
 have made the ravens fetch him provilion ; or to 
 have made, as in another cafe, a barrel of meal, 
 or a cruife of oil, the lailing and fufficient fupport of 
 a whole family. But he choofes rather to fupply 
 the wants of his people, than caufe them to ceafe, 
 that he may keep their dependence conftantly in 
 their view, and that a fenfe of their neceffities may 
 oblige them to have continual recourfe to him for 
 relief. 
 
 Again, we may here learn, that God is the real 
 and proper giver of every temporal, as well as of 
 every fpiritual bleffing : a fentiment this of the utmoft 
 confequence, to be engraven upon the heart. We 
 have here an inftance, out of many, in which truths 
 known and confefled by all have notwithflanding 
 little hold upon the mind. How few are truly 
 fenfible of their continual obligations to the God of 
 life ! Confider, I befeech you, that whatever you 
 poflefs of any kind, it is the gift of God. He 
 holdeth your foul in life, and guards you by his 
 providence in your going out and in your coming 
 in. He covereth your table and filleth your cup. 
 Have you riches ? It is by the bleffing of the God 
 of heaven : " The bleffing, of the Lord," faith So- 
 lomon, " it maketh rich. But thou ffialt remem- 
 ber the Lord thy God, for it is he that giveth thee 
 power to get wealth." Have you credit and repu- 
 tation ? It is God that hideth you from the llrife 
 of tongues : " Thou ffialt be hid from the fcourge 
 of the tongue; neither ffialt thou be afraid of de- 
 ilru6lion when it cometh." Have you friends ? It 
 
^2 SEEKING A COMPETENCY IN Ser. 6. 
 
 is he that giveth you favour in their fight. Have 
 you talents and parts ? It is the inspiration of the 
 Almighty that giveth thee underflanding. 
 
 II. Let* us now explain the particular tenor of 
 this petition, and point out the obje<5l of the pro- 
 phet's defire : " Give me neither poverty nor 
 riches." It is plain we are not to fuppofe the pro- 
 phet, in any degree, refufing fubmiffion to the will 
 of God, by his thus making choice of a particular 
 ftate of life. Doubtlefs he refolved to be at God's 
 difpofal, and believed that he was able to fan^lify 
 to him, a ftate of the highcft profperity, or of the 
 deepeft adverlity. It was no diftruft of God, but 
 felf-denial and diffidence of his own ftrength, that 
 fuggefted this prayer. Therefore, in adjufting his 
 defires and expectations, he pitches upon that ftate 
 that appeared to him liable to the feweft fnares. 
 Thus our blefled Saviour, though it is his will that 
 we fliould fear no enemy when going out in divine 
 llrength, yet teaches us to pray, " Lead us not in- 
 to temptation.'* 
 
 Poverty and riches are here mentioned as the two 
 extremes ; in neither of v/hicli we ftiould wifti to 
 be placed, but in a fafer middle between the two ; 
 fo as, if it pleafe God, we may neither be urged 
 by preffing neceftity, nor over-loaded with ifucli 
 abundance, as we may be in danger of abuiing. 
 
 But perhaps fome will fay, *■ Where is the middle? 
 how ftiall we be able to determine what we ought 
 to defire, f^nce there is fo immenle a diftance, and fo 
 many intermediate degrees between the extremity 
 of want, and the countlefs treafures of the wealthy ?' 
 
Scr. 6, tHE WISDOM OF ?R(rviSENtE. 93 
 
 But, my brethren, if wfe do Hot hearken to the 
 illuiive calls of ambition, avarice, iand lull, it is hy 
 no means difficult to apprehend the meaning of th» 
 prophet, and apply it to perfons of every railk. 
 Regard, no doubt, is to be had to the various fta- 
 tiofts in which God hath thought fit to place us. 
 This difference of ftation requires fupplies of the 
 tonveniencies of life, fuited to the part we are 
 bound to act. That manner of life which would 
 be decent and liberal in one ftation, would be rec- 
 koned mean and fordid in another. Therefore, 
 what would be plenty and fnlnefs to perfons in in- 
 ferior ilatioris, would be extreme poverty to per- 
 fons placed, and called to aft, in higher and more 
 exalted fpheres. But after wt3 have taken in the- 
 confideration of every difteretice that may happen 
 on this fcore, there is fomething in the prayer that 
 belongs in common to persons of oil statiojiSy name- 
 ly, that we fhould be modefl in our defires after 
 temporal good things, and take care not to afk only 
 to gratify a fenfual inclination, but for what is 
 really neceffary or ufeful to us. The lafl: is reafon- 
 ' able and allowable ; the other is uiireafonable, and 
 juftly condemned by the apoftle James : ** Ye aftl 
 and receive not, becaufb ye aik amifs, that ye niay 
 confume it upon your lufls." 
 
 But the firft part of this requeft is explained by 
 the lafl, contained in the words, *' Feed me with 
 food converaent for me.^' That we may be able 
 to enter into the true fpirit of this petition, I Ihall 
 jufl compare it with fome other fcriptural forms of 
 prayer on the fame fubj eft, and then endeavour id 
 Vol. IV. I 
 
94 SEEKING A COMPETENCY IN Set. 6. 
 
 point out what I take to be the chief inftrudion 
 •intended to be conveyed to us by it. 
 • As to the fcripture- forms of prayer for temporal 
 provifion, the precedence is undoubtedly due to 
 that excellent form left us by our Saviour, in which 
 we find this petition, " Give us this day our daily 
 bread." You may next attend to the prayer ]3ut 
 up by Jacob in ancient times : " And Jacob vowed a 
 vow, faying, If God will be with me, and will 
 Jieep me in this way that I go, and will give me 
 bread to eat, and raiment to put on, fo that I come 
 jigain to my father's houfe in peace, then fliall the 
 Xord be my God." It is more than probable that 
 the apoille Paul alludes to Jacob's expreffion, in his 
 
 . .excellent advice to all Chriflians : " But godlinefs 
 with contentment is great gain ; for we brought 
 nothing into this w^orld, and it is certain we can 
 carry nothing out ; and having food and raiment, 
 let us be therewith content. But they that will be 
 rich, fall into temptation and a fnare, and into 
 piany foolilh and hurtful lulls, which drown men 
 in dellrudlion and perdition ; for the love of money 
 is the root of all evil, which while fome coveted 
 after, they have errad from the faith, and pierced 
 
 , themfelves through with many forrows." 
 
 It is obvious to remark, that all thefe prayers 
 and this apoftolie counfel run in the fame ftrain. 
 They all begin and are founded upon a regard to 
 God, and. a mind rightly difpofed towards him: 
 •* If the Lord," fays Jacob, " will be with rne." 
 *'. Remove," fays Agnr in my text, " far from 
 pic vanity aud lies." Our Saviour begins his pray- 
 er with petitions for the glory of God, with which 
 
Ser. 6. THE wiseom of providence. g^ 
 
 (he happinefs of our fouls is infeparablj connected ; 
 and the apoflle maintains godliness as the great 
 fource of contentment with our portion in this life. 
 We may further obferve, that there is the fame 
 method obferved in all thefe prayers. The expref- 
 fions vary a little, but the requeft is the fame. 
 Jacob wiihes for the divine protection, with food 
 to eat, and raiment to put on ; Agur, for food con- 
 venient for him ; and in the Lord's prayer, we alk. 
 for our daily bread. There is no fpecifying of 
 any particulars, no mention made of this or the 
 ether quantity of proviiion. Their delires are fum- 
 med up in this general requeft, and the quantity 
 and quality wholly referred to the good pleafure of 
 God.' It is certain that God hath fometimes grant- 
 ed to his own people, riches in great abundance ; 
 and, at the fame time, has given his bleffing to en- 
 joy them, and honoured the poiTeflbrs, by enabling 
 tliem to glorif)'- him in the ufe and application of 
 them. But the direct delire of riches I do not 
 think hath any v.^arrant from precept or example 
 ill his w^ord ; and when they are bellowed as a 
 bleffing, and not a curfe, it is commonly on thofe 
 who, by their fuperior concern about the better 
 •^art, fhew that they will put them to their proper 
 ufe, as in the cafe of Solomon, recorded in the firft 
 book of Kings : " In Gibeon the Lord appeared 
 to Solomon in a dream by night j and God faid, 
 Aik what I fhall give thee. And he faid. Give thy 
 fefvant an underftanding heart. And the fpeech 
 pleafed the Lord, that Solomon had alked this 
 thing. And God faid, Becaufe thou halt alked 
 this thing, and hall not alked for thyfelf long life, 
 
 J2 
 
9^ SEEKING A COMPETENCT IN Set. 6^ 
 
 neither hafl afked riches for thyfelf, nor haft aiked 
 the life of thine enemies, but haft aiked for thyfelf 
 under ft anding, to difcern judgement : Behold, I 
 have done according to thy words ; lo, I have given 
 thee a wife and an underftanding heart, fo that 
 there was none like thee before thee, neither 
 after thee fliall any arife like unto thee. And I 
 have alfo given thee that which thou haft not aiked, 
 both riches and honour." 
 
 Now, this I take to be the main inftruftion in- 
 tended to be given us with refpe£t to our prayers for 
 temporal mercies, that we fhould not pretend to fet 
 bounds to God, but leave the meafure of them to 
 his determination. 
 
 For further explainmg this truth, and at the 
 fame time recommending it to your regard, be 
 pleafed to attend to the following obfervations. 
 
 I. Conlider, that God, infinitely wife, as well 
 as gracious, is certainly the beft judge of what is 
 moft iit and convenient for us. We know fo littl6 
 of ourfelves, that we really know not how we 
 fhould behave, if placed in particular circumftan- 
 ces, until we are tried. The world has adually 
 feen many examples of thofe, who were loud in 
 4heir accufations of others, behaving worfe when 
 placed in the fame ftationa. And indeed I ihould 
 naturally expeft, that an impatient, envious, dif- 
 obedient fubjc6t, would^ if raifed to power, be a 
 cruel, infolent, unjult oppreflbr j that a petulant, 
 peevilb, obftinate fervant, would make a capricious, 
 feverc, unreafonable mafter. 
 
 If we were to carve out our own lot, and to have 
 al) our own defires gratified, there is great reafoi* 
 
Ser. 6. THE WISDOM of frovidence. 97 
 
 to prefunie, we would throw ourfelves into the mofl 
 dilagreeable circumftances with regard to our fouls, 
 and probably confult but ill for our peace and com- 
 fort in this world. 
 
 Let me put a few queftions to every one that fe- 
 cretly murmurs at his Hate. Are you fure, that 
 if you v/ere advanced to a place of power and trufl, 
 you would be able to carry with prudence, rcfolu- 
 tion, and integiity ? Are you fure, that if you 
 were fupplied with riches in great abundance, you 
 would not allow yourfclves to wallow in pleafurc, 
 or to fwell in pride ? Are you fure, that if you 
 were raifed to high rank, furrounded by flatterers, • 
 and woriliipped by fervauts, you would, in that 
 Handing, b€havc v.'ith humility and condefcenfion ; 
 or that prefled on all hands by bufinefs, company^ 
 or amufements, you would ftill religioufiy fa"\'c 
 your time for converfe v/itli God ? 
 
 A life of piety in an exalted ftation is a cOntinuai 
 conflicl with the ftrongefl oppolition. What fays 
 experience upon this fubje£l ? Solomon did nol 
 wholly, and to the end, refill the temptation of 
 riches and dominion. In the whole compafs of 
 hiftory, facred and profane, I do not remember 
 any example of a man's behaving better in point 
 of morals, in a profperous, than in an afHicled flate, 
 excepting one that hath this appearance, viz. Ci- 
 cero, the Roman orator. His condu6l in profperi- 
 ty was full of dignity, and feemed wholly directed 
 to the public good ; whereas in adverfity, it v/as 
 to the laft degree mean and abjecl. But probably 
 the reafon of this was, that pride, or rather vanity, 
 was his ruling paffion, and the great motive to hi^; 
 
 13 
 
f 
 
 98 SEEKING A COMPETEJTCY IN Ser. 6. 
 
 illuftrious a6lIons ; and when he fell into advei-litj, 
 this difpofition had no fcope for its exerclfe. 
 
 Chriftians, the Lord knoweth om* frame, and is 
 well acquainted with what we are able to bear, and 
 confeqiientlj what ftate of life will be upon the 
 whole moll convenient for us. It is, therefore, 
 our intereil, as well as duty, to refer ourfelves en- 
 tirely to him, and leave him to choofe for us. This 
 is not only the do£lrine of fcripture, but fo agree- 
 able to reafon and good fenfe, that it has been ac- 
 knowledged by fever al of the heathen philofophers, 
 who have ex][Treffed themfelves in terms perfeflly 
 iimilar to thole of the infpired writings. The 
 prayer which Socrates taught his pupil Alcibiades, 
 is very remarkable : — That he Ihould befeech the 
 I^ipreme God to give him what was good for him, 
 iliough he fliould not alk it ; and to with-hold from 
 him whatever would be hurtful, though he fhould 
 be fo foolifli as to- pray for it. 
 
 2. As God is certainly the beft judge of what is 
 good for us, fo refignation to him is a moll accept- 
 able expreffion both of our worfhip and obedience. 
 Single duties are particular av^s ; reiignation is the 
 very hahii of obedience. The wildom and good- 
 nefs of God are acknowledged in the moll authen« 
 
 o 
 
 tic manner,, when his holy and fevereign provi-- 
 dence is humbly fubmitted to, a-id cordially ap- 
 proved. Every impatient complaint is an im- 
 peachment of Providence ; every iiTegular deiire is 
 an acl of rebellion againfl Cod. Therefore,, a 
 fubmiiTive temper mufl be highly pleaflng to God, 
 and is the way to glorify him n the Tiofl unexcep- 
 tionable manner. The rather indeed, as it is im-^ 
 

 Sen 6, THE WISDOM OF PROVIDENCE. , g<) 
 
 poflible to attain this temper, but by lincerely lay- 
 ing hold of the covenant of peace, which is ordered 
 in all things and fure. This teaches us the grounds 
 of fubmillion : This procures for us the grace of 
 fubmiflion : This ftains the pride of all human 
 glory : This changes the nature of our poffeflions , ^ 
 to us, and us to them : This fpiritualizes a world- " " 
 
 ly mind, and makes us know, in our own expe- 
 rience, that all the paths of the Lord, to his own 
 people, are mercy and peace. 
 
 3. Such a temper of mind will greatly contri- 
 bute to our own inward peace. It w^U be an effec- 
 tual prefervative from all unrighteous courfes, and 
 unlawful, or even dilhonourable means of increafing 
 our worldly fubil:ance, and confequently fave us 
 from the troubles or dangers to which men expofc 
 themfelves by fuch pra£tices. It will preferve us 
 from perplexing anxiety, and many uneafy fears 
 for futurity. It will bring us the near and fure 
 way to the greatefl of all earthly bleffings, a con- 
 tended mind. 
 
 Such will be the fweet and delightful effefts of* 
 depending upon God, and leaving it to him to fur- 
 niih our fupplies as he fees mofl convenient for us. 
 Whoever can pray with the prophet, ** Give me 
 neither poverty nor riches, feed me with food con- 
 venient for me," may be fully aifured, that his de- 
 fire Ihall be gratified, as it is perfectly agreeable 
 to the will of God. 
 
 I conclude with reading to you our Saviour's ex- 
 hortation on this ^u>-ie6l r " Therefore, I fay un- 
 to you. Take no i nought for your life, what ye ^^ 
 
 fhaii eat, or what ye fhall driiik ; nor yet for your 
 
100 SEEKING A COMPETf.NaY, &C. Ser. 6. 
 
 bcdj* what ye ihall put on. Is not the life more 
 than uieat, and the body than raiment ? Behold 
 the fowls of the air ; for they fow not, neither do 
 they reap, nor gather into barns ; yet your heaven- 
 ly Father feedeth them. Are not ye much better 
 thin they ? But feek ye lirft the kingdom of God, 
 and his rit^hteoufncfs ; end all tliefe thincrs lliall be 
 added unto you." 
 
SERMON VII. 
 
 THE DANGER OF PROSPERITY, 
 
 Proverbs, xxx. 9. 
 
 Zest I he full and deny theCy and say. Who is the 
 Lord ? or lest I be poor, and steal ^ and take the 
 na7ne of my God tn vain, 
 
 I Proceed now to confider the arguments hy 
 which the prophet enforces his wife and well- 
 conceived prayer. Thefe, in conne6bion with the 
 two branches of the prayer, ftand thus : ** Give me 
 not riches, left I be full, and deny thee, and fay, Who 
 is the Lord ? And give me not povert}^, left I be poor, 
 and fteal, and take the name of my God in vain." 
 If Agur's prayer is conceived in the moft modeft 
 and humble terms, the reafons with which he fup- 
 ports it are every way becoming a truly wife and 
 good man. You fee in them a prevailing concern 
 for the honour and glory of God, and his own pre- 
 fervation in the paths of piety and virtue. You fee 
 in them a humble fenfe of his own weaknefs, and 
 the danger of temptation \ he, therefore, deiires to 
 
102 THE DANGER OF PROSPERITY. Ser. 7, 
 
 be placed in fuch a ftate of life, as will expofe him 
 to the feweft trials. An excellent difpoiition this, 
 and highly worthy of our imitation. How happy 
 would it be for us all, if a delire to pleafe God, 
 and preferve our integrity, lay always neareft our 
 hearts, and had a conftant and commanding influ- 
 ence on every Hep we took in our journey through 
 life. 
 
 Neither riches nor poverty are bad in themfelves. 
 Neither of them is any recommendation, or hin- 
 drance to the favour of God, who is no refpefter 
 of perfons ; there are good and bad in all ranks. 
 Men may be rich, and yet pious j or poor, yet llri£t- 
 Jy jufl and honeft. It is, I confefs, often done, yet 
 it is highly criminal to look upon all that are rich 
 in this world as profane ; and it would be equally 
 fo to look upon all that are poor as deftitute of in- 
 tegrity. Yet it is undeniable, that, from the cor- 
 ruption of the human heart, thefe two extremes do 
 often become flrong temptations to the particular 
 fins mentioned in the text ; which we fhall now 
 confider feparately, in the order in which they lie 
 in the paflage before us. 
 
 ** Give me not riches, left I be full, and deny 
 thee, and fay. Who is the Lord?" 
 - As to the fa6l, that riches do often lead to pro- 
 fanity and contempt of God, experience and the^ 
 ilate of the v/orld prove it m a manijer ti^O^piam to 
 be denied. We not only fee, that thofe "who are 
 born and educated from their infancy in the higher 
 Tanks of life, are moft prone to neglect the duties 
 of religion ; but thofe who, from a low or mean 
 condition, are remarkably raifed in the courfe of 
 
Ser. 7. THE DANGER OF PROSPERITY. lo^ 
 
 providence, do often change their temper with their 
 Hate, and lliew the unhappy influence of riches in 
 leading them to a forgetfuhiefs of God. Ai'e there 
 not fome, who were regularly in God's houfe when 
 they but barely fubfifted, who have not time for it 
 now, when they are bufy and wealthy ? Are 
 there not fome families where the worlhip of God 
 was conftant and regular in early life, while they 
 were undiftinguifhed, and now it is no more to be 
 heard in their fumptuous palaces and elegant apart- 
 ments ? Shall I fay, that any worm of the earth 
 is become too confiderable to fall down before the 
 omnipotent Jehovah ! ^ 
 
 I may add, as being of great importance in the 
 prefent fubjeft, that fuch changes do often take 
 place gradually and infenfibly, very much contrary 
 to men's own expedlations ; fo that we really do 
 not know ourfelves, nor can we determine, before 
 trial, how far we would Fefift or yield to the force 
 of temptation. The prophet Eliiha foretold to 
 Hazael, the cruelties he would be guilty of "when 
 raifed to an higher ftation ; to which he replied 
 with difdain and abhorrence, " What ! is thy fer- 
 vant a dog, that he Ihould do this great thing ? 
 And Elifha anfvvered. The Lord hath fhewed me 
 that thou fhalt be king over Syria." The conduct 
 of the children of Ifrael in their profperity, is but 
 an emblem of the general condu<Sl of the children 
 of men. " But Jefhurun w^axed fat, and kicked. 
 Thou art waxed fat, thou art grown thick, thou 
 art. covered with fatnefs : Then he forfook - God 
 which made him, and lightly efto^med the rock of 
 kis falvationj" 
 
504 THE DANGER OF PROSPERITY. Ser. 7, 
 
 What hath been faid might be fufficient to fliew 
 the propriety of the prophet's prayer ; for if fuch 
 hath been often, or generally, the influence of 
 worldly greatnefs upon other men, why Ihould any 
 be fo confident U.s to prefume it would be otherwife 
 with themfelves ? But perhaps it may afford mat- 
 ter of ufeful inflrudlion, to inquire a little further 
 into the fubje£t, to trace the caufes of this efFed:, 
 and fhew how and why riches become an induce- 
 ment to irreligion and profanenefs, for this will 
 beft enable us to apply the remedy. When I fpeak 
 of examining the. caufes of this effect, I confefs 
 that no rcafon can be given for it, but what reflefts 
 great difhonour upon human nature in its prefent 
 ftate. Were we to judge of the matter by the dic- 
 tates of found reafon, we fhould naturally expeft to 
 £nd it direftly contrary. God is the author of 
 every blefTmg which men poffd's, and his gifts fhould 
 lead us ta gratitude and acknowledgement. It 
 fecms natural to fuppofe, that thofe who arc 
 moft highly favoured in the courfe of providence, 
 fliould difcover the greateft fenfe of obligation, and 
 be ready to make every dutiful return. One Would 
 think, that though the poor fhould be impatient, 
 furely the rich will be content and thankful. Is . 
 not this reafonable ? Had any of you bellowed 
 many favours upon others, would you not expert 
 that their gratitude fhould bear feme proportion to 
 the number and value of benefits received ? Had 
 any of them been remarkably diflinguifhed from 
 the refl, would you not expe6l from them the moft 
 inviolable fidelity and attachment ? Strange, that 
 our conduft fbould be fo direftly oppolite in the 
 
Ser. 7. THE DANGER OF PROSPERITY. I05 
 
 returns we make for the goodnefs of our Maker I 
 that thofe who are diftinguidied from others by 
 the largeft pofTeiBons, and the gi-eateil fulneis of 
 all temporal mercies, iliould be the moft prone to 
 wickednefs of all forts ; but efpecially that they 
 fliould be peculiarly inclined to forgetfulnefs and 
 contempt of God I Yet fo it is in truth. But 
 however dilhonourable it is to human nature, let 
 us fearch into it a little, and perhaps we may dif- 
 cover the caufe of impiety in perfons in affluent 
 circumftances, and the danger the prophet would 
 avoid, by attending to the following obfervations. 
 
 I . An eafy and affluent fortune aiFords the means, 
 not only of pampering our bodies, but of gratifying 
 all our lulls and appetites. They are as ftrong pro- 
 bably in perfons of inferior flations, but Providence 
 has rendered the gratification more difficult, and in 
 fome cafes impoffible. Many work through necef- 
 fity, who would be as idle and flothful as any, but 
 for the fear of want. Thefe will be the firft 
 and readiefl to reproach the rich, and call them 
 idle drones, who revel in that abundance for which 
 they never toiled ; and to put to their own credit that 
 which is wholly owing to the reftraints under which 
 they are laid. Many are generally fober, becaufe 
 they cannot afford ti'-e charges of intemperance, 
 who want nothing but the means to riot in the moft 
 brutal fenfuality. But to perfons of great wealth, 
 the objeds of defire are always placed in full view, 
 and are evidently within their reach : fo that the 
 temptation has uncommon force, and few are able 
 entirely to refift it. 
 
 Vol. IV. K 
 
lc6 THE DAMGER OF PROSPERITY. Scr. 7. 
 
 2. The indulgence of pleafure infenfibly induces 
 a habit, and leads men to place their happinefs in 
 lucli enjoyments. Habit, you know, is vely power- 
 ful, aiid while the habit acquires ftrength, the 
 power of refinance is gradually weakened. Thefe 
 gratifications confume fo much time, that there is 
 little left to refledl upon God, and our relation to 
 him. I reckon it none of the leaft temptations to 
 perfons in high rank, that not only their felf-indul- 
 gence, but the attendance and obfequioufnefs of 
 others, fo engrofTes their attention, and wafles their 
 time, that they have few opportunities of calm and 
 fober refle6lion ; or at leaft can eafily efcape from 
 it, and take refuge in company and amufement. 
 Add to this, that a great variety of fenfible obje6ls 
 and enjoyments render the mind, not only lefs at- 
 tentive to things of a fpiritual nature, but indeed 
 lefs able to underftand them. 
 
 3. Obferve further, that when the better part is 
 thus neglefted, and no care taken of the cultivation 
 of the mind, every vice will fpring and fhoot up in 
 the foul, as briars and thorns do upon uncultivated 
 ground. Sin, my brethren, is natural to us ; it is 
 the produce of the foil ; if it is not deftroyed, it 
 will not die ; if it is but negle6led, it will thrive. 
 Now, whenever perfons fall under the power of 
 vice, they begin firft to excufe, and then to vindi- 
 cate it. Thofe who are under the government of 
 luft, foon find it their intereft that there was no 
 fuch thing as religion and virtue. Whatever we 
 wifli, we are eafily led to believe to be true. Loofe 
 and atheiftical principles then find a ready admit- 
 tance, and tire fv/allowed down greedily. This is 
 
Ser. 7. THE DANGER OF PROSPERITY. I07 
 
 a fhort Iketcli of the fleps by which people in af- 
 fluent and eafy circumftances are often led to deny 
 God, and to fay, " What is the Almighty that we 
 fhould ferve him, and what profit fhould v/-e have it 
 we pray unto him?" Loofe principles are, at lirfl:, 
 more frequently the effeft, than the caufe of loofe 
 praftices ; but when once they have taken deep 
 root, and obtained full dominion in the heart, they 
 have a dreadful and fatal influence on the devoted 
 vi6lim. 
 
 But, my brethren, I find a flrong inclination to 
 make another remark, though perhaps it may be 
 tliought of too refined and abilraft a nature. It ib', 
 that the danger of afRuence in leading to contempt 
 of God, arifes from the nature of all fin as fuch . 
 The original and fir ft fin of man, was plainly afred-. 
 ing independence. They defired and expected to be 
 as gods, knowing good and evil. And fiiill fin pro- 
 perly confiils in withdrawing our allegiance from, 
 and throwing off our dependence upon God, and 
 giving, as it were, that efteem, love, and fervice to 
 ourfelves, in one fliape or another, that is due only 
 to him. . ' 
 
 NoWjobferve, that afiluence nourifliesthismiftake, 
 and fuffering kills it. The more every thinrr a- 
 bounds with us, the more our will is fubmitted to, 
 and our inclinations gratified on every fubje(5l ; the 
 more we look upon ourfelves as independent, and 
 forget our obligations to God. Whereas, on the 
 other hand, difappointments and calamities open 
 our blind eyes, and make us remember what we 
 are. Was not th^ proud monarch of Babylon ia«> 
 
 K 2 
 
lo8 THE DANGER OF PROSPERITY. Ser^ 7. 
 
 fpired with this delufive fenfe of independence, 
 when he expreffed himfelf thus : " At the end of 
 twelve months he walked in the palace of the king- 
 dom of Babylon. The king fpake and faid, Is not 
 this great Babylon, that I have built for the houfe 
 of the kingdom, by the might of my power, and 
 for the honour of my majelly ?" But mark the 
 more powerful word of the King of kings : " While 
 the word was in the king's mouth, there fell a voice 
 from heaven, faying, O king Nebuchadnezzar ! to 
 thee it is fpoken, the kingdom is departed from 
 thee." That this is the proper fource of worldly 
 greatnefs, may be feen in the temper fuch perfons 
 ufually acquire and fettle in, which is pride, info- 
 lence, and contempt of others. Nay, it appears ftill 
 more clearly in fome few inftances, in which the 
 intoxication comes to its height, and the poor deluded 
 mortal literally afpires to be confidered and treated 
 as God. It may feem incredible, but we have the 
 moil autheatic evidence that hiftory can afford, that 
 fome men have dem.anded and received divine wor- 
 fhip. This was the cafe, not only with Alexander 
 the Great, who was really an illuftrious prince, but 
 with fome of the later Roman emperors, who were 
 the meaneft and bafeft of all men. No wonder, 
 then, that profperity makes men negle61; God, when 
 it prompts them to fit down upon his throne, and 
 rob him of the fervice of his other fubjedls. 
 
 .Before I proceed to the other part of the pro- 
 phet's argument, fuffer me to make a few remarks, 
 for the improvement Of what has been already faid^ 
 And, 
 
Ser. 7. THE DANGER OF PROSPERITY. I09 
 
 I. See hence the great malignity and deceitful- 
 nefs of fin. It hardly appears more ftrongly from 
 any circumftance, than that which has been the fub- 
 je<^ of this difcourfe, viz. that the gifts of God, in 
 the courfe of his providence, are fo far from exci- 
 ting our gratitude, in proportion to their number 
 and value, that, on tlie contrary, thofe who receive 
 most are ufually ??iost profane. They make his fa- 
 vours inflruments of rebellion againft him, and re- 
 turn contempt for his indulgence, and hatred for his 
 love. 
 
 Let us not take occafion from this to gratify our 
 own envy, by particular or perfonal reproach againfl 
 thofe who are great, or have become rich amongft 
 ourfelves ; but let us ad; a far Avifer and jufter part, 
 and be humbled for the finfulnefs of our nature, and 
 warned of the deceitfulnefs of fin. We may feel 
 the feeds of this difpofition in us all. You find the 
 wife man charging a fimilar ingratitude upon man 
 in general. " Becaufe fentence againft an evil 
 work is not executed fpeedily, therefore the heart 
 of the fons of men is fully fet in them to do evil.'* 
 And do you not obferve every day, nay, has it not 
 turned into a proverb, that we think light of our 
 mercies, fpiritual and temporal, when they are com- 
 mon and abundant ? And what is the true and 
 proper interpretation of this, but that the greater 
 God's goodnefs is to us, commonly the lefs is our 
 gratitude to him. 
 
 2. Let me befeech you to make a wife improve- 
 ment of the advantages you enjoy over one another. 
 
 K3 
 
no THE Danger of prosperity. Ser. 7. 
 
 Let them excite in you a holy emulation to teftify 
 your fenfe of fuperior bleffings, by fuperior piety 
 and ufefulnefs. Do you excel others in any re- 
 fped ? Are you fuccefsful in trade ? Have you 
 rifen to reputation ? Are you exalted to offices of 
 dignity ? Are you endowed with capacity of 
 mind ? Can you remember the time when thofe 
 were your equals who are now your inferiors ? Do 
 not look with infolence upon others, making odious 
 and perhaps unjuft comparifons. Do not fwell in 
 pride and felf-complacence, as if by your own 
 power you had made yourfelv€S to differ, but rather 
 look the other way, to God, who is the maker both 
 of rich and poor, and pray that your thankfulnefs 
 and 'duty to him may exceed that of the poor man, 
 as much as his liberality to you exceeds what he 
 has thought proper to bellow upon him. This af- 
 fords me an opportunity of relating a little piece of 
 private hillery,. that happened in Great "Britain, and 
 appears to me very worthy of remembrance, and 
 very conducive to the ends of edification. 
 
 A gentleman of very confiderable fortune, but a 
 ilranger to either perfonal or family religion, one 
 evening took a folitary walk through a part of his 
 Own grounds. He happened to come near to a 
 mean hut,, where a poor man with a numerous fa- 
 fnily lived, who earned their bread by daily la- 
 bour. He heard a voice pretty loud and continued. 
 Not knowing what it was, curiofity prompted him 
 to liften. The man, who was pioufly difpofed,. 
 happened to be at prayer with his family. So (ron 
 as he could diftinguifh tlie words,, he heard hini 
 
Ser. 7. THE DANGER OF PROSPERITY. Hf 
 
 giving thanks with great affedion to God, for the 
 goodnefs of his providence, in giving them food 
 to eat, and raiment to put on, and in fupplying 
 them with what was neceffary and comfortable in 
 the prefent life. He was immediately, no doubt 
 by divine power, ftruck with aftonifliment and con- 
 fufion, and faid to himfelf, Does this poor man, 
 who has nothing but the meaneft fare, and that pur- 
 chafed by fevere labour, give thanks to God for 
 his goodnefs to himfelf and family, and I, who en- 
 joy eafe and honour, and every thing that is grate- 
 ful and defirable, have hardly ever bent my knee^ 
 or made any acknowledgement to my Maker and 
 Preferver ? It pleafed God that this providential 
 occurrence proved the mean of bringing him to a 
 real and lafting fenfe of God and religion. 
 
 Let ^11 perfons in health, quiet, and plentiful cir- 
 cumftances, learn from the preceding difcourfe^ 
 what it is they ought clearly to guard againft* 
 Pride, fecurity, forgetfulnefs of God, are peculiarly- 
 incident to that flate. " Lo this," faith the Lord 
 to Jerufalem, " was the iniquity of thy lifter So- 
 dom, pride, fulnefs of bread, and abundance of 
 idlenefs was in her, and in her daughters ;. neither 
 did fhe ftrengthen the hand of the poor and needy. "^ 
 A ferious refleftion on the obligation fuch lie under 
 to God for what they have received in their conti- 
 nued dependence upon him, and the inftability of 
 all earthly things, would fave them from the hurt- 
 ful influence of worldly profperity. To enforce 
 this, I fliall only read the apoftolic charge to Timo- 
 thy : " GhargQ them who are rich in this world. 
 
Iia THE DANGER OF PROSPERITY. Ser. 7. 
 
 that they be not high minded, nor trull in uncertain 
 riches, but in the living God, who. giveth us all 
 things richly to enjoy ; that they do good, that they 
 be rich in good works, ready to diftribute, willing 
 to communicate ; laying up in ftore for themfelves 
 a good foundation againft the time to come, that 
 they may lay hold on eternal life." 
 
SERMON VIII. 
 
 THE DANGER OF ADVERSITY. 
 
 Proverbs, xxx. 9. 
 
 Xeit I he pQOff and steal, and take the name of my 
 God in vain. 
 
 I Proceed now to confider the argument by 
 which the prophet urges the second branch of 
 his requeft, which, in conne6lion, runs thus: 
 " Give me not poverty, left I be poor, and Ileal." 
 Having not only explained the general principle 
 that runs through the whole of this fubjeft, but 
 alfo very particularly pointed out the' dangers at- 
 tending an opulent and wealthy ftate, I Ihall en- 
 deavour to do the fame thing with refpeft to a ft ate 
 of poverty and ftraitnefs. While I attempt this, I 
 am fincerely forry that there is fo much propriety in 
 the fubjed ; and that it is fo well fuited to the cir- 
 cumftances of the inhabitants of this place. You fee 
 the prophet confiders the great and general tempta- 
 tion to which the poor are expofed, to be difhoneft, 
 byuiing fraudulent means of relieving their wants^^or 
 
114 THE DANGER OF ADVERSITY. Scr. 8. 
 
 bettering their condition. You fee alfo, he confi- 
 ders this temptation in its progrefs, not only in- 
 clining them to a6l unjuftly, but fometimes pro- 
 ceeding to the terrible degree of concealing or fup- 
 porting the fraud bj falfehood, and perhaps at laft 
 by perjury or falfe fwearing ; ** left I be poor, and 
 fteal, and take the name of my God in vain." 
 
 Let MS, first f conlider a little the matter of fa£t, as 
 it appears in experience, and then a few of its prin- 
 cipal caufes. 
 
 As to first of thefe, fiiall I be afraid to affirm, 
 that extreme poverty often inclines perfons to dif- 
 honefty and fraud ? Will it be thought harlli and 
 fevere to thofe already fufficiently depiefTed ? As 
 I would not feem to ftand in this place, and flatter 
 the pride of the greateft and moft eminent of my 
 fellow-linners, fo neither will I dilTvi ruble the truth 
 from a falfe compaffion for the poor. This would 
 indeed be doing them the greateft poflible injury ; 
 it would be treating them, from miftaken tender- 
 nefs, as the rich are often treated from the fear or 
 partiality of thofe who are about them ; foftering 
 their felf-deceit, and not fuffering them to hear the 
 moft falutary truths, becaufe they are not pleafing 
 to the fieft^. 
 
 It is undoubtedly matter of experience, that 
 great poverty makes many take unjuft and unwar- 
 rantable methods of procuring relief. Not only fo, 
 but they feem often difpofed to juftify and defend 
 them, as if they had a title to redtify the miftakes 
 of Providence, in the diftribution of worldly pof- 
 feflions. This, in the event, receives great en- 
 couragement from fome who feem to have imbibeci 
 
Ser. 8. THE DANGER OF ADVERSITY. U^ 
 
 a general falfe principle, and a6l upon it, both in 
 their own condud, and in their judgement of others. 
 In the divifion of controverfy, or dividing difputed 
 property, when one party is, or is fuppofed to be 
 rich, and in eafy circumftances, and the other poor, 
 and in a mean condition, they think, that inflead of 
 afting according to ftri6t juftice, the advantage 
 fliould always be made to fall to the poorer fide. 
 .This condu6l is confidered by fome, not only as 
 lawful, but as laudable. It is, however, a falfe 
 principle, and is condemned in fcripture, which 
 fays, " Neither fhalt thou countenance a poor man 
 in his caufe." It may be thought, perhaps, that 
 the other is the more common and dangerous par- 
 tiality, and probably it is fo ; yet this alfo is blame- 
 worthy ; and when followed out, as I am afraid it 
 too often is, mull involve numbers unawares in 
 the guilt of Healing ; for when they have once laid 
 down this rule, that the poor have fome claim up- 
 on the rich, they are ready to "apply it to their 
 ow^n cafe, and extend it very far. But in all mat- 
 ters of property, or right and wrong, whether a 
 perfon is rich or poor, ought to be utterly out of 
 the queftion ; the only thing to be confidered is, 
 what is juft and lawful. The rich are indeed, in 
 point of confcience, bound to aflift the poor ; but 
 this mull be their own aft j no perfon can take the 
 fmallell part of their property without their con- 
 fent, but he is guilty of an aft of injuflice, and 
 violation of the law of God. No perfon has a 
 right to make them generous and cnaritable againll 
 their wills, or to exercife their own generofity and 
 charity at their expence. This mult be left to the 
 
11^ THE DANGER OF ADVERSITY. Ser. t. 
 
 Supreme Judge at the laft day, who will fay to 
 them, ** I was a ftranger, and ye took me not in ; 
 naked, and ye clothed me not ; lick, and in prifon, 
 and ye viiited me not." But what will give us the 
 moft diftinft view of the influence of poverty, as a 
 temptation, is the too frequent condu6t of thofe 
 who are reduced from what was once their flate, 
 to poverty or debt, by misfortunes or extravagance, 
 or mifmanagement of their aflfairs. The tempta- 
 tion of poverty is not by far fo great to thofe in the 
 meaneft ranks of life, whofe income, though fmall, 
 is not very difproportionate to what hath always 
 been their condition, as to thofe who are reduced 
 from a higher to a lower ft ate. The few, who in 
 fuch a fituation preferve their integrity inviolated, 
 and their fincerity of fpeech unfufped:ed, deferve 
 the higheft honour. Nay, I am perfuaded, that, 
 bad as the world is, every perfon in reduced cir- 
 cumftances, would meet with compaffion and af- 
 liftance, if all about him w^ere fenfible that he had 
 neither loft his fubftance by neglect, nor wafted it 
 by riot, nor concealed it by fraud. But though 
 we cannot help afcribing fome meafure of what is 
 laid to the charge of perfons in this unhappy ftate, 
 to the rage and refentment of thofe who have fuiFer- 
 ed by them ; yet, alas I there is too great reafon 
 to affirm, that they are too often guilty of pre- 
 varication and fraud, the lins mentioned in the 
 text. 
 
 I will dwell no longer upon the faft, but will 
 conlider a little the reafons of it, which will di- 
 reftly ferve to promote the defign of this difcourfe, 
 by exciting men to concern and folicitude, as well 
 
Ser. 8. THE DANGER OF ADVERSITY. 11^ 
 
 as pointing out the proper means of avoiding the 
 temptation. The general reafon of this, to be fm-e, 
 is obvious to every body, that perfons in poverty, 
 being ftrongly folicited by the appetites common 
 to all men, and not having of their own wherewith 
 to gratify their delires, are tempted to lay hold of 
 the property of others. They grudge to fee that 
 others have the enjoyments from which they are 
 debarred ; and fince they cannot have them in a 
 lawful, make bold to feize them in an unlawful 
 way. But this I do not infifli on, that I may men- 
 tion one or two particular reafons, which will fug- 
 gefl fuitable exhortations to duty. 
 
 I. Th^fii'st I ihall mention is ignorance. This 
 is peculiarly applicable to thofe in the lowefl ranks 
 of life. Through poverty they are not fo well in- 
 flrufted as they ought to be, in the principles of re- 
 ligion, and the great rules of duty. An ignorant 
 Hate is almoll always a flate of fecurity. Their 
 confciences are lefs tender, and they are lefs fenfible 
 of the great evil of prevarication and fraud. I 
 am obliged, in fidelity, to fay, that in the private 
 infpe6lion of my charge, though I have found fome 
 inftances both of poverty and ficknefs borne with 
 the moll pious refignation, there are alfo fome 
 whofe condition might move the hardeft heart, li- 
 ving in the moll fordid poverty, grofsly ignorant, 
 and at the fame' time fo difpirited, fo flothful, or 
 fo proud, that they will do little to obtain know- 
 ledge for themfelves, or communicate it to their 
 children. Many will not attend upon the public 
 means of inflrudion, becaufe they cannot appear 
 
 Vol. IV. L 
 
Il8 THE DANGER OF ADVERSITY. Ser. 8. 
 
 in fuch a decent garb as they could wifti ; and for 
 the fame reafon thej keep their children from 
 them, till they contraft fuch habits of idlenefs and 
 vice, that they come out into the world without 
 principle, obftinate and untraftable. Is not the duty 
 liere very plain ? All fuch fhould exert them- 
 felves to obtain the knowledge of the things which 
 belong to their peace. They fhould neither be un- 
 willing nor afliamed to make application for fup- 
 ply -, and even the coarfefl raiment fhould not hin- 
 der them from appearing in the houfe of God. 
 Thus they will find acceptance with him, if they 
 worlhip him in the beauty of holinefs, preferable 
 to thofe who are clothed in purple and fine linen, 
 and their hearts are after their covetoufnefs. 
 
 2. Another great reafon why poverty becomes a 
 temptation to fraud is, that they are introduced to 
 it infenfibly, and led on by degrees. The fin lleals 
 on them by little and little. People involved in 
 their circumftances, to get rid of importunity and 
 folicitation, make promifes, more of what they hope 
 or wifh, than of what they are able to do. Ne- 
 ceffity ferves as an excufe for their failing to their 
 own minds, and thus they are gradually brought 
 into a breach of fincerity, and proceed from lower 
 to higher degrees of falfehood. Little arts of evafion 
 are firfl made ufe of, and doubtful practices are en- 
 tered upon. One fin feems necefiary to ftrengthen 
 or conceal another, till at laft the grofiefl fraud, 
 and fometimes perjury itfelf, clofes the unhappy 
 fcene. I have read an excellent obfervation, that 
 there is hardly fuch a thing as a fmgle fin ; they 
 
Ser. 8. THE DANGER OF ADVERSITY. II9 
 
 are always to be found in clufters. I am fare, 
 this holds in a particular manner as to fins of in- 
 jultice. They are fo interwoven and connected 
 together, that you cannot receive r.ny one without 
 being obliged to admit the reft, ^his is one great 
 branch of the deceitfulnefs of fin in general ; with 
 a view to which the apoftle fays, " But exhort 
 one another daily while it is called to-day> left 
 any of you be har(!ened through the deceitfulnefs 
 offm." 
 
 3. I only mention one other reafon of poverty 
 being a temptation to fraud, viz. that in time it 
 deftroys the fenfe of fliame. I am not ignorant, 
 that a fenfe of fhame, which is nothing elfe but a 
 fear of the cenfure of others, neither is nor ought 
 to be the main principle o£ a good man's a£lions. 
 But as there is no other principle at all in manyy> 
 fo it is a good afliftant, and corroborative, when 
 juflly directed ; but now, through the corrupt 
 maxims of the \^orld, poverty is fo much the ob- 
 je<5l of contempt ; and thofe who are in this ft ate 
 meet every day with fo many marks of neglp6l 
 from all, that, before their condition is known, 
 they will do almoft any thing to conceal it, and 
 after it is known, they become in time lb deftitute 
 of fhame, that they are under no further reftraint. 
 
 From this particular branch of the fubjeft, lefe 
 me put you in mind, 
 
 I . What reafon many have to be thankful to the 
 God of life, who hath given them their daily pro- 
 vifion, if not in all the abundance of immenfe riches, 
 yet in fulnefs and fafficiency. An humble, thank- 
 
 L2 
 
110 THE DANGER OF ADVERSITY. Ser. 8. 
 
 ful difpofition is not only your duty, in return for 
 the divine bounty, but is itfelf the richeft and 
 fweetiift ingredient in all temporal mercies. It is 
 that indeed which makes them mercies. Ervious 
 perfons do not tafte what they have, their evil eye 
 being fixed on what they cannot obtain. Things 
 in this refpeft are juil what they feem to be. Our 
 comforts are as we are enabled to relifh them. The 
 fame polTeilions which are defpifed by the impatient 
 or ambitious, are a treafure and abundance to the 
 humble and grateful. 
 
 2. If poverty is a temptation, it ought to be an 
 argument to all to avoid it^ or feek deliverance 
 from it by lawful means. Apply yourf elves with 
 fteadinefs and perfeverance to the duties of your 
 calling, that you may provide things honeft in the 
 iight of all men. It is a duty of the law and of 
 the gofpel ; and it hath this promife, in general, 
 annexed to it, that " the hand of the diligent ma- 
 keth rich." Read, I befeech you, that vaft trea- 
 fure of ufeful inflru61;ion, the book of Proverbs ; 
 where you will meet Vv^ith many excellent counfels 
 and wife obfervations upon this fubjed:. Of thefe 
 I fliall mention, at prefent, but two pafTages, fe- 
 lefted both for the foundnefs of the inftruftion, and 
 the beauty of the illuftration : " Go to the ant, 
 thou fluggard, confider her ways, and be wife ; 
 which having no guide, overfeer, or ruler, pro- 
 videth her meat in the fummer, and gathereth her 
 food in the harveft. How long wilt thou deep, O 
 fluggard ! When wilt thou arife out of thy fleep ? 
 po fhall thy poverty come as one that travelleth, 
 
Ser. 8. THE DANGER OF ADVERSITY. 121 
 
 and thy want as an armed man." And again, *" 1 
 went bj the field of the fiothfui, and by the vine- 
 yard of the man void of underuanding ; and, lo, it 
 it was all grown over with thorns, and nettles had 
 covered the face thereof, and the flone-wall there 
 of was broken down." 
 
 3. Are any of you poor and reduced in your cir- 
 cumllances ? fat a double watch upon your conduct, 
 and earneflly pray that God may prefcrve you 
 from fraud and diiingenuity of every kind. Ra- 
 ther fufter yourfelves to be itripped of every t*??-.^, 
 ^ind apply to the charity of others, which is not lin- 
 fal, and ought not to be fiiameful, than take any 
 diftioneil methods of bettering your flate. O me- 
 lancholy thought, that many, when they become 
 defperate in their circumftances, become alfo defpo- 
 • rate in their courfes, and drovv-n the reile6lion ol 
 their confciences in flothfulnefs and fenfuality I 
 Sincerity, integrity, patience, and fobriety in a 
 rained fortune, are doubly eminent ; at leall, Vv^hat- 
 ever they raay be in the fight of the world, they 
 are honourable and precious in the fight of God^, 
 and of all good men. 
 
 Before concluding, fufFer me to make one or two 
 relle£lions on the fubjedl in general ; the feveral 
 parts of which I have now explained. And, 
 
 .1. On what hath been faid on this fubj eel, I 
 would graft this important lelTon, that you fhould 
 not only ftudy to preferve yourfelves from fin, but 
 from all fuch circumftances of temptation as are 
 dangerous to human conflancy. This was the vers^ 
 ground of the prayer of the prophet in the text, and 
 
 L3 
 
122 THE DANGER OF ADVERSITY. Ser. 8. 
 
 is the fubftance of the reafons he affigns for his re- 
 queft. We are taught the fame thing in the ilrong- 
 eft manner, bj tlie feveral inilances of hunaan 
 fraihy, and the folly of prcfumptuous confidence, 
 recorded in fcriptnre. <* Now all thefe things hap- 
 pened unto them for enfamples, and thej are 
 written for our admonition, upon whom the ends 
 of the world are come. Wherefore, let him who 
 thinketh he flandeth take heed leil he fall." We 
 are alfo taught the fame thing bj him who knew 
 r'hii: Vv'as In man, as he has given us dire<^ions in 
 the form of prayer which he taught his difciples, 
 to fay, Lord, " lead us not into temptation." 
 
 Are you really unwilling to do evil ? you v/ill be 
 concerned t J keep yourfelves out of t1ie way of every 
 folicitation to it. This is conftantly the effeft of 
 judicious and folid piety ; and thofe who a61: other- 
 wife fliew that tliey either have no real goodnefs, or 
 that they are very weak Chriftians, and little ac- 
 quainted either with themfelves, or this prefent evil 
 
 world. 
 
 2. You may learn how neceflary it is that you 
 
 fliould look for the divine afliftance and direftion, 
 to avoid the temptation of every flate of life. We 
 are truly of ourfelves unequal to the trials with 
 which we are furrounded. Not that there is any 
 thing unjuft or oppreflive in the meafures of provi- 
 de' ice ; but becaufe it feems good to our Maker, ta 
 oblige us to a conllant dependence upon himfelf and 
 his promifed help. " But God is faithful, who 
 will not fuffer you to be tempted above that you 
 are able, but will with the temptation alfo make a 
 way to efcape, that ye may be able to bear it." 
 
Ser. 8. THE DANGER OF ADVERSITY. 123 
 
 The leaft temptation mRy prove too hard for us, 
 if we neglci^l to apply for fupreme aid; but in di- 
 vine flrength, we may bid defiance to the moll for- 
 midable oppofition. This temper is well exempli- 
 fied and defcribed bj the apoflle Paul to the Corin- 
 thians : " And he faid unto me, My grace is fuf- 
 ficient for thee, for my flrength is made perfe£l in 
 weaknefs. Moll gladh^, therefore, will I rather 
 glory in miy infirmities, that the power of Chrift 
 may rell upon me. Therefore, I take pleafure in 
 infirmities, in reproaches, in necelfities, in perfecu- 
 tion, in diilrelTes, for Chrill's fake ; for when I am 
 weak, then am I llron?." 
 
 3. From what hath been faid, you may fee what 
 an infeparable connection there is between true re- 
 ligion and your employments and Hate in this pre- 
 fent world. They have a mutual, llrong, and con- 
 flant influence upon one another. It is fatal, though 
 a common error, to feparate them ; entirely to con- 
 fine religion to the times and places of immediate 
 worlhip, and fuppofe that it hath nothing to do 
 with the maxims of trade and commerce, or other 
 worldly callings. On the contrary, your impref- 
 fions of things fpiritu^l and eternal, will direct and 
 regulate your views as to the preient life ; and your 
 fuccefs or misfortunes in worldly fchemes, will 
 have a certain and vilible effecl upon your Chriitian 
 converfation, and the Hate of your fouls. There- 
 fore, let them never be feparated in your own views, 
 and let chem l?ill be kept in their proper order and 
 fubordinatioii. Though the light and trivial ufe, 
 not only of the pame of God, but of fcripture- 
 
3 24 '^^^^ BANGER OF ADVERSITY. Ser. 8, 
 
 language, is both Ii;iful and dangerous ; and though 
 a forward odentatlous piety may fometimes look 
 {iipicious, yet it were to be wiflied we had more of 
 a. grave and habitual acknowledgement of God in 
 all our ways. This was the language of the pa- 
 triarchs of old. In one of the former difcourfes 
 upon this fubjeft, I took notice of Jacob's prayer, 
 when he fct out for Padan-aram. See, after the 
 increafe of his family, how he exprefles himfelf in 
 anfwer to his brother Efau : " And he lift up his 
 eyes and faw the women and children, and faid, 
 Who are thefe Vv^ith thee? And he faid. The 
 children which God hath gracioufly given thy fer- 
 \ant." See alfo the apoftolic direction for the 
 manner of projefling our future purpofes : " Go to 
 now, ye that fay, To-day, or to-morrow, we will go 
 into fuch a city, and continue there a year, and buy 
 and fell, and get gain." 
 
 In the last place, let me befeech, in the tendereil 
 manner, every one of you, rich and poor, to re- 
 member an approaching eternity. It w411 not be 
 long till the honourable and defpifed, the wealthy 
 and the needy, the mafter and the fervant, Ihall lie 
 down in the dufl. Lay hold of that covenant 
 of peace which is ordered in all things, and fure. 
 Hear a great and conftant truth : " What is a 
 man profited, though he fliould gain the whole 
 world and lofe his own foul, or what fliail a man 
 give in exchange for his foul ?" How many a La- 
 zarus is now in Abraham's bofom I and how many 
 a rich man, that once lived delicately on earth, is 
 at this moment tormented in hcll-iire ! The gofpel 
 
Ser. 8. THE DANGER OF ADVERSITY. 
 
 12 
 
 of peace is now preached in your ears. Believe in 
 the name of the Lord Jefus Chrift, and ye fliall be 
 faved. I cannot promife that you ftiall be rich, 
 but all things necelTary are affured to you by the 
 dVine promife ; food and raiment, fupport under 
 trials, llrength for duty, and in the v^orld to come 
 everlaftingreft. 
 
SERMON IX. 
 
 GN THE RELIGIOUS EDUCATION OF CHILDREN. 
 
 Preached in the Old Prefbyterian Church in New York, 
 to a very numerous audience, on the evening of the fecond 
 Sabbath in May, 1789. 
 
 Mark, x. 13, 14, 15, 16. 
 
 And they brought young children unto him, that he 
 should touch them, and his disciples rebuked those 
 that brought them^ But when Jesus saw it, he was 
 much displeased, and said unto them, Suffer the little 
 children to co?ne unto me, and forbid them not : for 
 of such is the kingdom of God. V^erily 1 say unto 
 you, Whosoever shall not receive the kingdom of God 
 as a little child, he shall not enter therei?i. And he 
 took them up in his arms, put his hands upon them, 
 and blessed them, 
 
 THERE are few things in which people of re* 
 fiedion in general, and efpeciallj thofe who 
 fear God, are more agreed, than the importance of 
 Xht riling generation ; or, which is the true mean- 
 ing of that expreffion, the importance of the in" 
 ftruflion and government of jouth. 
 
Ser. 9- ON THE RELIGIOUS, Sec. 12^ 
 
 This is a fubjed of great extent, and may alfo 
 be taken up in a great variety of lights. I am one 
 of thofe who think that it may, as well as many 
 others, be, with much advantage, conlidered do6lri- 
 nally ; and that a clear view of divine truth upon 
 every fubjed, will have the moft powerful and 
 happy influence, not only in directing our fenti- 
 ments, but in governing our practice. 
 
 There is much to be feen of the proper glory of 
 .the Redeemer in this pafTage of fcripture : His ufe- 
 fulnefs, his attention to improve every feemingly 
 accidental occurrence for the purpofe of inflru6lion, 
 and his amiable condefcenfion to all who humbly 
 applied to him, and tender feeling for their wants 
 and weaknefles. It appears from this pafTage, that 
 the inhabitants about Jordan, where he then was, 
 not only brought their fick to be healed, as they 
 did in moft other places, but brought young chil- 
 dren, " that he fliould touch them." In Luke they 
 are called infants ; and in the latter end of the paf- 
 fage now read, it is faid, he took them up in his 
 arms, laid his hands on them and blefled them ; fo 
 that it is probable they were all of them of very 
 early age, and fome of them, perhaps, literally 
 what we call infants, who could not yet fpeak or 
 walk. I fee not the leaft foundation for what fome 
 commentators imagine, that they might labour 
 under fome diforder, from whicli the parents fup- 
 pofed he would cure them : If this had been the 
 intention, the difciples would not, probably, have 
 found any fault with it. The probability is, that 
 the parents or relations of the children brought 
 them, expe£ting that he would lay his bands on 
 
SlS ON THE RELIGIOUS Scr. 9. 
 
 them, authoritatively blefs them, and pray for them ; 
 from which they believed important benefits might 
 be derived to them. The difciples, we are told, 
 ^* rebuked thofe that brought them," fuppoling, 
 doubtlefs, that it was an impertinent and unneceflary 
 interruption of their Mailer, and that the children 
 could , receive no benefit at that early time of life ; 
 and who knows but, like the human wifdom of 
 later times, they might think the attempt fuperfli- 
 tious as well as unneceflary ? However, our Lord 
 was of a different opinion, and faid, " Suffer the 
 little children to come mito me, and forbid them 
 not ; for of fuch is the kindom of God." 
 
 Now, the fingle fubjeft of this difcourfe fliall be 
 to inquire. What is the import of this declaration ? 
 and, What we may underfland our Saviour as af- 
 firming, when he fays of young children or infants, 
 ** of fuch is the kingdom of God ?" After this, I 
 will give fuch advices as the truths that may be 
 eftablillied fhall fuggeft, and as they feem to me 
 mofl proper to enforce. 
 
 Let us, then, confider what we may underfland 
 our Saviour as aiHrming, when he fays of young 
 children or infants, " of fuch is the kingdom of 
 God." 
 
 And, in the first place, we may underfland by 
 it, That children may be taken within the bond of 
 God's covenant ; become members of the vifible 
 church, and in .confequence be r^/fl/zW/;/ holy. I 
 do not found the lawfulnefs of infant-baptifm on 
 this paiTage alone, and mean to enter into no con- 
 troverfy on the fubje(5l at this time j but, as it is 
 
Ser, 9. EDUCATION OF CHILDREN. 129 
 
 clearly eftablifhed in other paffages, it may well be 
 underftood here. At any rate, fo far as I have af- 
 firmed is undoubtedly certain, that they may he ad- 
 mitted within the bond of God's covenant. We 
 know, that under the Old Teftament, they received 
 the fign of circumcilion, which in the New Tefta* 
 ment is faid to be " a feal of the righteoufnefs that 
 is of faith," (Rom. iv. 11). Many benefits may 
 arife from this. As in the natural conllitution of 
 man, many advantages and difadvantages are derived 
 from parents upon the offspring, fo, in the moral 
 conllitution of divine grace, many blcffings, fpiritual 
 and temporal, may be inherited from pious parents. 
 Children are the fubjefts of prayer ; and, of con- 
 iequence, within reach of the promife. The be- 
 liever may juftly hope for his feed dying in infancy ; 
 and in after life many eventual providential mercies 
 may be expelled from that God " who fheweth 
 mercy to thoufands of generations of them that 
 love him." 
 
 It was ufual in the mofl ancient times, for a^ed 
 or holy perfons to blefs children formally. I do 
 not recollecl in ancient hiftory, a more beautiful, or 
 more tender fcene, than that we have recorded^ 
 Gen. xlviii. 15. of the patriarch Jacob's blefllng 
 his grandchildren, the fons of Jofeph, when he 
 vi^as about to die : " And he blefled Jofeph, and 
 faid, God, before whom my fathers Abraham and 
 Ifaac did walk, the God which fed me all my life- 
 long to this day, the Angel which redeemed me 
 from all evil, blefs the lads ; and let my name be 
 named upon them, and the nartie of my fathers 
 Abraham and Ifaac : And let tliem gr<»w int€> r 
 
 Vol. IV. M 
 
r.30 ON THE RELIGIOUS Ser. 9, 
 
 multitude in the midll of the earth.'* We are told 
 
 by an ancient writer of the ,Chriftian church, that 
 
 Ignatius, afterwards bifhop of Antioch, was one of 
 
 iliofe children thus brought to Chrift for his blef- 
 
 iing ; and there is no reafon, that I know of, to op- 
 
 pofe the tradition : For fuppofing him to have been 
 
 an infant, or even from 2 to 5 years of age, it would 
 
 make him only between -yo and 80 at the time of 
 
 liis martyrdom, in the year 108 from the birth of 
 
 Chrift. 
 
 2. The declaration, " Of fuch is the kingdom of 
 
 God," may be underilood to imply, that children 
 may, even in infancy, be the fubjecls of regene- 
 rating grace, and thereby become really holy. This 
 is plain from the nature of the thing ; for if they 
 can carry the corrupt impreilion of Adam's nature 
 in their infant flate, there can be no doubt but they 
 may be renewed after the image of him that created 
 them. Almighty power can ealily have accefs tcJ 
 them., and can, in anfwer to prayers, as well as en- 
 deavours, form them for their Maker's fervice. 
 3ee what the prophet Ifaiah fays, ch. xxviii. 9. 
 *^ Whom Ihall we teach knowledsfe? and whom 
 fliail we make to underftand dodtrine ? Thofe that 
 ^re weaned from the milk, and drawn from the 
 breads. " Samuel was a child of prayer, and de- 
 dicated to God from his infant years, and it is faid 
 p£ -him, I Sam. ii. 26. " And the child Samuel 
 grew, and was in favour both with the Lord, and 
 alfo with men." It is an exprefiion frequently to 
 be found in pious writers, and among them that are 
 far from denying the univerfal corruption of human 
 nature, that fome may be faid to be fandified from 
 
Ser. 9. EDUCATION OF CHILDREN. IJT 
 
 the womb, that is, that the time of their renova- ■ 
 tion may be beyond the reach both of iinderiland- 
 ing and memory ; and this being certainly pofnble, 
 may jufliy be confidered as the objecl of defire and 
 the fubjedl of prayer. Few, perhaps, have failed 
 to obferve, that fome children difcover, upon the 
 firfl dawn of reafon, an amiable and tra6lable difpo- 
 {ition, and drink in fpiritual inftruftion with delire 
 and delight ; while others difcover a frowardnefs 
 and repugnance, that is with much difficulty, if at 
 ail, and fometimes never, overcome. 
 
 3. I think this declaration implies, that children 
 are much more early capable of receiving benefit, I 
 even by outward ni^ans, than is generally fappofed, ■ 
 No doubt the reafon of the conduct of the difciples ' 
 was, that they fuppofed the children could receive 
 no benefit. In this, from our Lord's anfv/er, it is 
 probable he thought them miftaken. I will iiot 
 enlarge on fome refined remarks of perfons as difcin-- 
 guiflied for learnisig as piety ; fonie of whom have 
 fuppofed, 'that they are capable of receiving imprcT- 
 fions of defire and averfion, and even of itioral tem- 
 per, particularly of love or hatred, in the firfi: year' 
 of their lives. I muil, however, mention a remark 
 of the juilly celebrated M. Fenelon, archbiihop of 
 Caiiibray, becaufe the fa£t on which it is founded" 
 is undeniable, -and the dedu6lion from it iinportant. 
 He fays, that * before they are thought capable 
 of receiving any inflruiilion, or the leail; pains are ' 
 taken with them, they learn a language. Many 
 children at four years of age. can fpeak theic mo- 
 ther-tongue, though not wiih the fame accuracy or 
 grammatical precifior, yet with greater r^;idineis 
 
 M 2 
 
1,32 ON THE RELIGIOUS Ser. 9. 
 
 and fulnefs than moft fcholars do a foreign language 
 after the ftudy of a whole life.' If I were to en- 
 large upon this, I might fay, they not only difcover 
 their intellectual powers by connefting the idea 
 with the fign, but acquire many fentiments of good 
 vind evil, right and wrong, in that early period of 
 their life. Such is the attention of children, that 
 they often feem to know their parents' tempers 
 iboner^ and better than they know their's, and to 
 avail themfelves of that knowledge to obtain their 
 defires. 
 
 To apply this to our prefent fubjeft, or rather 
 the occalion of it, allow me to obferve, that thev 
 circumftances of folemn tranfaftions are often deep- 
 ly engraven upon very young minds. It is n^t 
 impoflible that fome of thofe young children might 
 Tecolle6t and be affe<Pced with the majefly and con- 
 defcenfion of Jefus of Nazareth, and the imprellion 
 be attended with happy fruits. At any rate, as no 
 doubt the parents would often relate the tranfaftion 
 to their children, this would be a kind of fecou- 
 dary memory, and have the fame effect upon their 
 fentiments and condudl. 
 
 4. This declaration implies, that the earlieft, in 
 general, is the fitted and bell time for inflruftion. 
 This part of the fubjedl has been treated at full 
 length by many writers in every age, I therefore 
 iliall fay the lefs upon it. Only obferve, that the 
 importance of every inftruftion is written upon the 
 whole fyftem of nature, and repeated in every page 
 ©f the hiftory of providence. You may bend a 
 young twig, and make it receive almofl any form : 
 ^ut that which has attained to maturity, and taken 
 
bcr. 9* EDUCATION OF CIIIL.DP.EN. I33; 
 
 its ply, 3"ou will never bring into any other fiiape 
 than that which it naturally bears. In the fame 
 manner thofe habit;i which men contract in ear- 
 ly life, and are ftrengthened by time, it is next 
 to impoiTible to change. Far be it from me to fay 
 any thing in oppofition to the innnite power and 
 iibfolute fovereignty of God j but let us alfo beware , 
 of conrdering thefe as oppofed to the natural courfe 
 of things, or the ufe and efficacy of means. We 
 have many warnings upon this fubjedl in fcripturc, 
 where the recovery of an habitual and hardened 
 fmner is likened to a natural impoiTibility, Jcr. xiii. ' 
 23, " Can the^ Ethiopian change his ikin, or the 
 leopard his fpcts ? then may ye alfo do good that 
 are accnftomed to do evil." God will referve to him- 
 felf his own abfqlute fovereignty, but it is at every 
 finner's own peril if he.prefunie upon it, and a- 
 bufe it. 
 
 . 5. This declaration of our Saviour, *^ Offuchi-. 
 the kingdom of God," may imply, that, in facl, the 
 real difciples of Chrift chiefly conlifi: of thofe wh.o- 
 a're called in their earlier years. The vifible church . 
 of Chrill is a numerous and mixed fociety ; but his 
 myftical bodj^, coniiiling of real believers, I think 
 we are warranted- from this palTage of fcripturc and 
 others, as well as the analogy of faith, and the rea- 
 fon and nature of things, tofuppofe, confills fot the 
 'moil part of thofe who arcicalled in infancy and. 
 youth. This is an important truth, and deeply 
 fraught with inftruclion to all, of every ranlc^. 
 There are fome called after a courfe of oppofition 
 to God, but they are few in comparifon ; therefore 
 the apoflle Paul ilyles himfelf, <^ one born -out ©i 
 
 M3 
 
134 ^^ THE RELIGIOUS Se\ 9. 
 
 due time.'* Perhaps experience and a deliberate 
 view of the ftate of the world is fufiicient to prove 
 this aiTertion. The inftances of converfion in ad- 
 vanced life, are very rare : and when it feems to 
 happen, it is perhaps moft commonly the refurrec- 
 tion of thofe feeds which were fown in infancy, 
 but had been long ftifled by the violence of youth- 
 ful pafl]on^„ or the purfuits of ambition and the 
 hurry of an aftive life. I have known feveral in- 
 ftances of the inllru£tions, long neglefted, of de- 
 ceafed parents^ at laft riling up, aiTerting their au- 
 thority, and producing the deepeft penitence and 
 teal reformation. But my experiences furnilh me 
 with no example of one brought up in ignorance 
 and fecurity, after a long courfe of profanenefs, 
 turning, ^i the clofe of life, to the fervice of the 
 Iivii)g God. The moil common cafe is,, that the 
 deep deep continues to the lafl, and, as the faying 
 is, they die as they live ; though in fome inftances 
 "when the fins have been of the grofleft kind, con- 
 fcience awakens at their going off the ftage, and 
 they feem, as it were, to begin the torments of hell 
 with the terror of defpair. 
 
 You will find in fome pra£lical writers an opi- 
 nion or fentiment, that feems not ill-founded, to the 
 following purpofe: * Some are called at the ele- 
 venth houVy that none may defpair j' and there are 
 few, that none may prefume. Others make a dif- 
 tin6lion, not without ground, as it feems founded 
 upon the wifdom and equity of the divine govern- 
 ment, That when the gofpel comes to a people that 
 had long fitten in darknefs, there may be numerous 
 converts of all ages ; but when the gofpel has beeu 
 
Ser. 9. EDUCATION OF CHILDREN. 135 
 
 long preached in plenty and purity, and ordinances 
 regularly adminiflered, few but thofe who are 
 called in early life are ever called at all, A very 
 judicious and pious writer, Mr Richard Baxter, is 
 of opinion, that in a regular ftate of the church, 
 and a tolerable meafure of faithfulnefs and purity 
 in its officers, family mftru£l:ion and government 
 are the ufual means of converlion, public ordinances 
 of edification. This feems agreeable to the lan- 
 guage of fcripture ; for we are told, that God hath 
 fet in the church, apoftles, prophets, evangelifls, 
 paflors, and teachers, (not for converting finners, 
 but) " for perfecting of the faints for the work of 
 the miniilry, and the edifying of the body of 
 Chrift." It feems to add further weight to this, 
 that mofl of thofe who are recorded in fcripture as 
 eminent for piety, were called in early life ^ and 
 we know not but it may nave been the cafe with 
 others, though not particularly mentioned. Thofe 
 1 have in view are, Abraham, Mofes, Samuel, 
 David, Solomon, Jofiah, Daniel, and the three 
 Children, in the Old Teftament ; and in the New, 
 John Baptift, and John the beloved difciple, of 
 whom I may jufl obferve, that no reafon has ever 
 been given for the Saviour's diftinguifhing him by 
 particular afFeftion, but that he was the youngcll of 
 the twelve. 
 
 6. In the last place. This declaration implies, that 
 the comparative innocence of children is a lefTon to 
 us, and an emblem of the temper and carriage of 
 Chrifl's real difciples. This inflrudlion we are not 
 left to infer for ourfelves. Our Lord has made the 
 remark in the palTage where the text lies, " Who- 
 
13^ ON THE RELIGIOUS- ScV. ^i 
 
 foever Iliall not receive llie king^dom of God as a 
 little child, fnall not enter therein." This is di- 
 re6bly levelled againd the pride of feli-fufficiency, 
 and every rough and boillerous paffion. It is re- 
 markable that the very fame image is made ufc of 
 ill feveral paffages of fcripture. Thus, Matth. xviii. 
 r, 7, 3, 4, " At the fame time the difciples came 
 unto Jefus, faying, Who is the greatefl in the king- 
 dom of heaven ? And Jefus called a little child 
 unto him, and fet him in the m.idil of them, and 
 faid. Verily I fay unta you, Except ye be con- 
 verted, and become as little children, ye Ihall not 
 enter into the kingdom of heaven. Whofoever, 
 iJicrefore, ihall humble himfelf as this little child, 
 the fame is greateft in the kingdom of heaven.'/ 
 So alfo the apollle Paul, i Cor. xiv. 20. ".Bre- 
 tliren, be not children in underftanding : howbeit, in 
 malice be ye children, but in underftanding bp 
 men." And further, i Peter, ii. 1.2. "Where- 
 fore, laying afide all inalice, and all guile, and hy- 
 pocrilies, and envies, and evil fpeakings, as new- 
 born babes defire the iincer^ milk of the word, 
 that ye may grow thereby." The graces of the 
 fpirilual' life recommended to us by this beautifyl 
 image, are humility, gentlenefs, teachablenefs, fin- 
 cerity, and eafinefs to be reconciled ; all which are 
 remal'kable in young perfons, and are frecjuently 
 loll or vitiated by growing years. 
 
 I COME now to make a pratSlical improvement 
 of tiie fubjtdr, vv?hich fliall be confined to pointing 
 9Ut the duties fuggefted by the foregoing truths^. 
 
Scr. 9» EDUCATION OF CHILDREN. I37 
 
 as they are feverally incumbent on, ist, Parents; 
 2df Children ; 3</, Every hearer of the gofpel. 
 
 I. Let us confider the duties incumbent on pa- 
 rents. Is it fo, that of children or infants the Re*. 
 deemer faid, ** of fuch is the kingdqm of God ?'^ 
 
 Then parents fliould be, (i.), thankful. Thank- 
 fulnefs is a happy frame of fpirit in itfelf, and 
 powerfully reconciles the mind to difficult, and 
 animates it to important duties. Be thankful, 
 then, for the honour that is-done you, for the truft 
 that is repofed in you, and for the encouraging 
 promife of God to affift and accept of you in the 
 difcharge of it : " Children are the gift of God ; 
 and the fruit of the womb is his reward." I can- 
 not eaiily figure to myfelf any greater earthly 
 bleffing than to have children to be the obje6ls of 
 your care and diligence while you liv€jp and to in- 
 herit your name and fubftance, when you your- 
 felves mufl, in the courfe of nature, go off the 
 ftage. And is it a little honour to be entrufted 
 with the care of thefe rational creatures of God, 
 bom to immortality, and whofe prefent peace and 
 future welfare depend fo much on your conduct ? 
 Are you not called to prepare members for the 
 church of Chriil ? " for of fuch is his kingdom ;" 
 and however important the miniftry of the gofpel 
 is, (which I lliould be the laft to detract from), 
 you may know, that it is out of a minilter's 
 power to fpeak to the underftanding of thofe who 
 are not prepared by previous inflruftion. But, 
 above all, how thankful Ihould you be for the en- 
 couragement given you io bring your children to the 
 Saviour, and for the promife of his bleffing ! " He 
 
I3S ON THE RELIGIOUS ScT. 9. 
 
 took them, up in his arms, laid his hands on thenti, 
 and blefled them." Fathers I Mothers! What 
 ground of praife to the condefcending Saviour ! • 
 
 (2.) Be early and diligent in inftru6lion. This 
 
 is 'the great and fubftantiar evidence you are called 
 
 to give of your thankfulnefs for the mercy , You 
 
 have heard, that children are much more early 
 
 capable of receiving benefit by outward means tha-i 
 
 is commonly fuppofed : Let not, therefore, the 
 
 devil and the v^^orld be too far beforehand with you, 
 
 in pciTsfTing their fancy, engaging their afFedions, 
 
 atid miileading their judgement. Is it a fable, or 
 
 do I fpeak truth, when I fay, many children learn 
 
 to fwear before they learn to pray ? It is indeed 
 
 affe^ling to a ferious mind, to hear children lifping 
 
 out ill-pron^nced oaths, or fcurrilous and fcold- 
 
 ing abufe, ^ even impurities which they do not 
 
 underiland ; fo that the iirll fentiments they form, 
 
 and the iirfl words they utter, are thofe of impiety^ 
 
 malice, or obfcenity. Nay, I have {cen children 
 
 in their mother's arms actually taught to fcold, by 
 
 uttering angry founds, before they could fpeak 
 
 one word with diflinclnefs. It is wholly impoflible 
 
 for me here to introduce a fyflem of directions as 
 
 to the method of early inflrufbion ; this mufl be 
 
 learned elfewhere, and at- another time ; but I 
 
 mean to imprefs your minds with a fcnfe of the 
 
 importance and neceffity of the duty, and, I will 
 
 add, the efficacy of it. Remember the connection 
 
 between the duty and ihc promife : " Train up a 
 
 child in the way he ihould go, and when he is old 
 
 be will pot depart from it." I knew a pious 
 
 and judicious miniller, w\ho affirmed, that we did 
 
Ser. 9. EDUCATION OF CHILDREN. l^p 
 
 not give credit to that part of God's word, if we 
 did not believe the certainty of the promife, as 
 well as the obligation of the dutj ; he was of opi- 
 nion, that every parent, when he fcemed to fail, 
 fliould conclude that he himfelf had been undutiful, 
 and not that God had been unfaithful. 
 
 (3.) Be circumfpecl and edifying in your ex- 
 ample. All the arguments that prefs the former 
 exhortation, apply with the fam.e, perhaps I may 
 fay with double force, to this. Example is itfelf 
 the mbfl powerful and fuccefsful inftruftion ; arid 
 example is neceflary to give meaning and influence 
 to all other inflruftion. This is one of the old- 
 eft maxims upon the fubjeft of education. The 
 Roman fatyrift fays, Nt/ dictu 'uisnve fcedum hcec 
 iimina tangat intra qua puer est. *' Let nothing bafe 
 be feen or heard within thefe walls in which a 
 child is.' — And if children naturallv form their fen- 
 timents, habits, and manners, by imitation of others 
 in general, how much more powerful muft bie the 
 example of parents, who are every hour in their 
 fight, whom nature teaches them, and Vv^hom duty 
 obliges them to love, and v^hen it comes recom- 
 mended by the continual intercouife, and the en- 
 dearing fervices that flow from that intim.ate rela- 
 
 o 
 
 tion. 
 
 (4.) Z^j-^/j', Parents are taught here perfeverance 
 and importunity in prayer. This, indeed, is an 
 important thing upon every fubje6l of our requefts 
 to God. Our Saviour fpoke a parab'e on purpofe to 
 teach men, that they Ihould pray alwa^^s, and not faint, 
 Luke, xviii. i. And if we are called to believe, 
 that " if we alk any thing agreeable to his v.'il1, 
 
-t^O ON THE RELIGIOUS Scr. 9. 
 
 he heareth us," what more agreeable to his will 
 than frequent and importunate prayer for the tem- 
 poral and fpiritual happinefs of children ? What a 
 fupport this to the faith of prayer I You ought, at 
 the fame time, to remember that, as the prophet 
 Jeremiah fays, " it is good for a nman to hope, 
 and quietly to wait for the falvation of God." The 
 anfwer of prayer may come at a much greater di- 
 ilance than we are apt to look for it. There is a 
 remarkable anecdote handed down to us, refpefting 
 the famous St Augufline. He was the fon of an 
 eminently pious woman, whofe name was Monica, 
 yet he was in his youth very loofe and diforderly. 
 One of his fellow-citizens, it is faid, feeing him 
 pafs along the ftreet, refle6ted upon him with great 
 feverity, as a difgrace to fociety ; but another made 
 anfwer, that he was not without hopes of him after 
 all, for he thought it next to impoffible that the fon 
 of fo many prayers fhould periili. And we know, 
 that in fa£l he became in dae time one of the moft 
 eminent champions for evangelical truth. There 
 is not the leall doubt, that many prayers, and efpe- 
 cially of this kind, may have their anfwer and ac- 
 compliihment after the believer that offered them 
 has been many years fleeping in the daft. 
 
 2. The truths above illuftrated, fuggeft impor- 
 tant advices to children, that is, to fuch young per- 
 fons as are able to underlland and apply them. 
 
 (i.) Preferve a tendernefsof heart, and be thank- 
 ful that you are not yet hardened by habitual guilt, 
 nor fentenced to perpetual barrennefs, by the judge- 
 ment of a righteous God. Efleem, embrace, im- 
 prove the precious but flying feafon. Hearken to 
 
Ser. 9. EDUCATION OF CHILDREN. 141" 
 
 tlie inftruclions of parents ; the admonitions of pa- 
 llors, the leflbns of providence, and the dictates of 
 God's Holy Spirit fpeaking hy the confcience. 
 Think of the amiablenefs of early piety in the 
 fight of men, and its acceptablenefs in the light of 
 God : ** I love them that love me," fays he by 
 his prophet ; " and they that feek me early fnall 
 find me." 
 
 (2.) Be not fatisfied with, or truft in outward 
 privileges. If you are the children of pious pa- 
 rents, who have lived near to God, if you have 
 been favoured with early inilrudlion, unlefs thcfe 
 advantages are improved, they will not plead for, 
 but againil you, at the great day. This is the dic- 
 tate both of fcripture and reafon, " To whomfo- 
 ever much is given, of them much will be required." 
 There is a common faying, that is neither agree- 
 able to truth nor experience, and yet fometimes ob- 
 tains belief in a blinded world, that the children of 
 good people are as bad as any : as if early educa- 
 tion, which is of fo much influence in learning 
 every thing elfe, lliould have no effecl in religion. 
 On the contrary, where do w^e expecl to iind pious 
 youth, but in pious families, or fober and induf- 
 trious youth, but in fober and induftrious families ? 
 I Ihould call that man prudent in the conduct of 
 life, who, in the choice of a fervant, an apprentice, 
 or a partner in bulinefs, would pay almoll as much 
 attention to the blood and parentage, as to the per- 
 fon with whom he was to be immediately connect- 
 ed. But if we take notice of what probably gave 
 occafion to the millake, viz. that the wicked chil- 
 dren of pious parents are the worll of any, it is a 
 
 Vol. IV. N 
 
142 ON THE RELIGIOUS Ser. 9. 
 
 truth of the utmoft moment, and eafilj accounted 
 for. Thej burft afunder the ftrongeft ties ; they 
 are under the unhappy neceflity of niaftering c'on- 
 fcience by high-handed wickednefs, and common- 
 ly come to fpeedy and deferved ruin : " He that 
 being often reproved, hardeneth his neck, fliall 
 fuddenly be deftroyed, and that without remedy.'* 
 
 (3.) Do not fatisfy yourfelves with a name to 
 live, while you are dead. Though fome young 
 perfons religioufly educated, by falling into diflb- 
 lute fociety, become open profligates, there are 
 others who retain the form without the life of re- 
 ligion : Therefore, if nature hath given you ami- 
 able difpofitions ; if thefe have been cultivated by 
 a pious and prudent education ; if you feel the- re- 
 flraint of natural confcience ; if you are defirous of 
 public praife, or afraid of public fhame, do not 
 neglect any of thefe prefervatives .from lin ; but 
 yet endeavour to obtain, and fee that you be go^ 
 verned by a principle fuperior to them all, the 
 hope of fmal acceptance with God through Chrift. 
 Alk of him to give you a new heart, and a new 
 fpirit, to " create you anew in Chrift Jefus unto 
 good works, which God hath before ordained, that 
 we fhould walk in them." 
 
 In the last place, this fubje^l fuggefts fome im- 
 portant inftru£tions to the hearers of the gofpel in 
 general, (i.) Lofe no time in providing for your 
 great and beft intereft. Every argument that tends to 
 fhew the im.portance of early piety, may be ap- 
 plied with equal or greater force, to ihew the dan- 
 ger of delay in more advanced years. What is 
 wife or amiable in youth; is neceffary to thofe who 
 
Sen 9. EDUCATION OF CHILDREK'. I43 
 
 are nearer their journey's end. But confidering 
 myfelf as fpeaking to profeffing Chriftians, what I 
 would ear nellly advife you is, to apply the prin- 
 ciples above laid down to particular purpofes, as 
 well as to your general conduct. If confcience, or 
 providence, has pointed out to you any thing that 
 you may do to advantage, either for yourfelves or 
 others, Icfe no time in fetting about it, becaufe 
 you do not know how little time may be yours : 
 So fays the wife man, Eccl. ix. 10. " Whatfoever 
 thy hand findeth to do, do it with thy might 5 for 
 there is no work, nor device, nor knovv' ledge, nor 
 wifdom, in the grave, whither thou goell." 
 
 (2.) Do not forget the improvement of this 
 fubjeft, which cur Saviour himfelfhas pointed out; 
 imitate the temper of children ; learn to be humble 
 and teachable, gentle and eafy to be in treated. 
 Both watch and pray againfl all violent attach- 
 ments, rude and boifterous paffious, and deep-root- 
 ed refentment* Obferve how the little lambs lay 
 down their refentment, and forget their quarrels. 
 Under this particular, it is proper to recommend a 
 decency of deportment, and a contempt of all va- 
 nity and aiFeftation, as well as limplicity and lin- 
 cerity of fpeech, and a contempt of all artifice and 
 refinement. The apoftle has given an excellent 
 defcription of this, 2 Cor. i. 12. " For our rejoi- 
 cing is this, the teilimony of our confcience, that 
 in limplicity and godly iincerity, not with flefhly 
 wifdom, but by the grace of G4)d, we have had 
 our converfation in the world." 
 
 (3.) Set a good example before others in general, 
 but efpecially young perfons. The old rule, Maxi- 
 
 N 2 
 
144 ON THE RJLIGIOITS Ser. 9. 
 
 ma dehetur pueris rcverentia, ought to be pondered 
 as well as recollefled. It is of much importance 
 , what our vilible condudl is^ at all times, and in all 
 places, becaufe we continually contribute to form 
 each others temj)ers and habits ; but greater caution 
 is necefTary in prefence of young perfons, both be- 
 caufe they are mofl prone to imitation, and becaufe 
 they have the leaft judgement to mcUce proper dif- 
 tin<flions, or to refafe the evil, and choofe the good. 
 Some inflances might be given, in which things 
 might be faid or done, before perfons' of full un- 
 derftanding, v/ithout injury, that could not be done 
 without injury, or at leaft without danger, before 
 petrfons in early life. 
 
 (4.) In the last place, be not wanting in your* 
 endeavours and prayers for the public intereft of 
 religion, and the profperity of the Redeemer's 
 kingdom. Support, by your condufl and conver- 
 fation, the public credit of religion. What is more 
 powerful over the minds of men and the manners, 
 of the age, than public opinion ? It is more 
 ''powerful than the moil fanguinary laws. And 
 what is public opinion ? It is formed by the fenti- 
 . ments that are moll frequently heard, and mofl ap- 
 proved in converfation. Had we a jail fenfe of the 
 importance of vifible religio^:, what a powerful prin- 
 ciple would it be, of prudent, watchful, guarded 
 conducl, in every ftate and circumllance of life ! 
 "Whatever reafon there may be to complain of the 
 frequency of hyjfbcrify, or feeking the applaufe of 
 men, I am afraid there is no lefs reafon to com- 
 plain of the want of attention to that precept of the 
 apoftle, ** Look not eveiy man on his own things. 
 
Set. 9. EDUCATION OF CPIILDilEN. I4J; 
 
 hut every man alfo on the things of others ;" or of 
 our Lord himfelf, Matth. v. 16. " Let your light fo 
 fliine before men, that they may fee your good 
 works, and glorify your Father which is in hea.. 
 yen." I apprehend, that thefe feemingly oppofite 
 fcmlts are not always feparated, but often found in 
 the fame perfons -, that is to fay, there may be -d, 
 ftrong deiire after, and endeavour to obtain public 
 applaufe, by a fiew fplendid and popular actions, 
 and yet but little attention to that prudent and ex,, 
 emplary condu£^, which promotes public ufeful-r 
 nefs. Confider what you have heard, and the Lord 
 give you underPtanding to improve and apply £{;, 
 for Chrilt's fake. Amen, 
 
 N" ^ 
 
SERMON X, 
 
 T>EVOTEDNESS TO GOD, 
 
 Psalm cxvi. i6. 
 
 O Lard, truly I a?n thy ser'vant j I am thy servant^ 
 and the son of thine handmaid : thou hast loosed 
 my hondsi 
 
 ACTION SERMON. 
 
 My Brethren, 
 
 THERE is fomething fo feri'-ent and aiFe£tIonate 
 in the language of the man after God's own 
 heart, that it is extremelj proper to be adopted bj 
 us in a£ls of adoration, trufl, or fupplication ta 
 God. I am at a lofs to determine, whether we 
 ought to coniider the Chriftian's accefs to God, 
 at his holy table, chiefly under one or other of 
 thefe views. I am inclined to think, that it is 
 a fort of compound or union of the whole,— 
 Veneration and worlhip of the eternal God, and 
 the incarnate Redeemer, exhibited to us, and 
 as it were brought near to us by the help of 
 the inftituted figns ; Reliance and confidence in 
 
Ser. 10. DEVOTEDNESS TO GOD. iaj 
 
 God, from the opportunity given us of laying hold 
 of his covenant ; and" thankful fupplication to God 
 for his fupport and countenance, in the furrender 
 of ourfelves to his fervice. I cannot help looking 
 upon the words of the pfalmift in this pailage, as 
 carrying in them a mixture of all thefe holy affec- 
 tions : " O Lord, truly I am thy fervant ; I am 
 thy fervant, and the fon of thine handmaid : thoa 
 hail loofed my bonds. I will offer to thee the fa- 
 criiice of thankfgiving, and will call upon the 
 name of the Lord." 
 
 This pfalm, of which David is univerfally ad- 
 mitted to be the author, feems plainly to have been 
 compofed after fo.ne fignal deliverance, of which 
 the remembrance v/as frelh upon his mind. It was 
 fuch as had brought his life itfelf into the moll im- 
 minent danger. He acknowledges, in the verfe 
 preceding the text, the peculiar and gracious care 
 which God takes of the life of his people : " Pre- 
 cious in the light of the Lord is the death of his 
 faints ;" and then makes the profeffion of relation, 
 gratitude, and duty, contained in the words of the 
 text. As they feem to me to be very comprehen- 
 live, and with great propriety to exprefs what 
 ought to be the habitual temper of a Chriftian, 
 and the frame of fpirit with which a communicant 
 ought to draw near to God at his table, I Ihall en- 
 deavour, in dependence on divine grace, 
 
 L To open the impoit of the pfalmill's declara- 
 tion and purpofe. 
 
 IL To apply it to you as hearers of the gofpel 
 in general, as well as with a view to the facred 
 employment immediately before you. 
 
I48 DEVOTEDNf.SS TO GOD. Sei'. 10. 
 
 I. Then, I propofe to open the import of the 
 pfalmift's declaration and purpofe in the text. This 
 I think may be included in the following particu- 
 lars, to which I intreat your ferious attention. 
 
 I. This expreffion of the king of Ifrael, implies, 
 a very humble fenfe of his diflance from, and de- 
 pendence upon God as his creature. This is the 
 firft view which a penitent hath of himfelf when he 
 returns to God. It is tlie firft view which a good 
 man hath of himfelf in his approaches to, or 
 communion with God. And indeed it is what 
 ought to be infeparable from the exercife of every 
 other pious aiTeclion. To have as it were high 
 and honourable thoughts of the majefty and great- 
 nefs of the living God, and a deep and awful im- ^ 
 prellion of the immediate and continual prefence of 
 the heart-fearching God, this naturally produces 
 the greatefl felf-abafement, and the moft unfeigned 
 fubjeflion of fpirit, before our Maker. It leads to 
 a confejGTion of him as Lord over all, and having 
 the moft abfolute right,^ not only to the obedience, 
 but to the difpofal of all his creatures. I cannot 
 help thinking this is conveyed to us in the language 
 of the pfalmift, when he fays, " O Lord, truly I 
 am thy fervant." He v/as a prince among his fub- 
 jedts,. and had many other honourable diftinclion£> 
 both natural and acquired, among men ; but he 
 was fenfible of his being a fervant and fubje<5l of 
 the King of kings ; and the force of his expreflion^, 
 ** Truly I am thy fervant," not only fignifies the: 
 certainty of the thing, biit how deeply and ftrong— 
 ly he then felt a conviction of its truth. 
 
Ser. 10. DEVOTEDNESS TO GOD. I49 
 
 Suffer me to fay, my brethren, that there is 
 much more in this than many apprehend. The 
 fcripture fpeaks often of the knowledge of God, of 
 a difcovery of the glory of God, as a thing peculiar 
 to his people, which is very different from merely 
 fpeculative opinions as to his nature and perfec- 
 tions. It implies an awful impreffion of his power 
 and greatnefs, a deep fenfe hov/ little the creature 
 is before him, and how entirely it is in his hand. 
 I love that expreflion ufed by feveral pious writers 
 of the laft age, of bowing before the fovereignty 
 of God. When a believer or a woriliipper hath a 
 proper view of this, when it is brought home upon 
 his fpirit, it as it were banifhes all other things, all 
 other relations, all other perfons ; and he is, to 
 his apprehenfion, alone in the prefence of the in- 
 vilible God. And then, v.'hat abafement of foul is 
 of neceility produced ) then no language can be 
 found fufncient to exprefs his vilenefs and nothing- 
 nefs in his own fight. He may be a rich man 
 among his poor neighbours, or a great man among 
 his numerous attendants, or a learned man among 
 the ignorant vulgar ; but, alas ! he is no more than 
 iinfal duft and allies before the omnipotent Jehovah. 
 There is fomething very magnificent in the defcrip- 
 tion given by the prophet Ifaiah of the majefty of 
 God, and the correfpondent fentiments of thofe 
 who fee and feel it, in the 2d chapter of his pro- 
 phecies, verfe 10, 11. " Enter into the rock, and 
 hide thee in the duft, for fear of the Lord, and for 
 the glory of his majefty. The lofty looks of man 
 fhall be humbled, and the haughtinefs of men fhall 
 be bowed down, and the Lord alone fliall be ex- 
 alted in that day." And again, verfes 19, 20, 21^ 
 
150 DEVOTEDNESS TO GOD. Set. I«. 
 
 22. '* And they Ihall go into the holes of the 
 rocks, and into the caves of the earth, for fear of 
 the Lord, and for the glory of his majefty, when 
 he arifeth to fliake terribly the earth. In that day 
 a man fliall call his idols of lilver, and his idols of 
 gold, which they made, each one for himfelf to 
 worlliip, to the moles and to the bats ; to go into 
 the clefts of the rocks, and into the 'tops of the 
 rugged rocks, for fear of the Lord, and for the 
 glory of his majefty, when he arifeth to lliake 
 terribly the earth. Ceafe ye from man, whofe 
 l)reath is in his noftrils j for wherein is he to be 
 accounted of?'* 
 
 2. This declaration of the pfalmill implies a 
 confeffion of his being bound by particular cove- 
 nant and confent unto God, and a repetition of the 
 fame by a new adherence. Tliis, as it was cer- 
 tainly true with regard to him, having often dedi- 
 cated himfelf to God, fo I take it to be concluded 
 on the reiteration of the expreffion here, " O Lord, 
 truly I am thy fervant, I am thy fervant.'* As 
 if he had faid, * O Lord, it is undeniable , it is 
 impoilible to recede from it. I am thine by many 
 ties. I am by nature thy fubje£l and thy creature j 
 gjid I have many times confefled thy right, and 
 promifed my ov/n duty/ I need not mention to 
 you, either the examples in the pfalmift's writings, 
 or the occafions in his hiflory, on vv^hich he fo- 
 lemnly furrendered himfelf to God. It is fufficient 
 to fay, that it was very proper that he ftiould fre- 
 quently call this to mind, and confefs it before 
 God, as what, though it could not make his Crea- 
 tor's right any firongerj would certainly make the 
 
Ser. 10. DEVOTEDNESS TO GOD. let 
 
 guilt of his own violation of it fo much the greater. 
 It was certainly alfo a repetition of thofe engage- 
 ments, and a folemn promife of continued adhe- 
 rence to them. There is no appearance in his lan- 
 guage, that he either regrets or repents his fubjec- 
 tion to God ; on the contrary, he manifefls his de- 
 liberate approbation of it, as his intereft as well 
 as duty. What he fays here to God, has fome- 
 thing of the fame meaning with what he fays elfe- 
 where to his own foul, Pfal. xvi. 2. " O my foul, 
 thou haft faid unto the Lord, Thou art my Lord.'' 
 And he afterwards exprefTes the greateft compla- 
 cency in this choice, verfes ^'6. of the above pfalm, 
 '* The Lord is the portion of mine inheritence, and 
 my cup ; thou maintaineft my lot. The lines ai'e 
 fallen to me in pleafant places 5 yea, I have a 
 goodly heritage." 
 
 I take it to be very natural for pious perfons to 
 look back upon their former engagements to God. 
 It is a part of the worfhip they owe to him, not 
 only to glorify him as God, but to adhere to him 
 as their God." It comes in with propriety as a 
 part of confeliion, of praife, and of holy refolution. 
 It humbles the fpirit under a fenfe of fin, as ar 
 breach of promife as well as of duty. It is mat- 
 ter of praife, that we have been inclined and en- 
 abled to give ourfelves to God, according to the 
 beautiful fentirtient of David, who gives thanks to 
 God, that he and his people had been enabled to 
 make fuch free and liberal contributions to the 
 building of the Temple : i Chron. xxix. 13, 14. 
 ** Now therefore, our God, u^e thank thee, and 
 praife thy glorious name. But who am I, and 
 
I^i DEVOTEDNESS TO GOD. Ser. 10. 
 
 what is my people, that we fhould be able to offer 
 fo willingly after this fort ? for all things come of 
 thee, and of thiae own have we given thee." It 
 is alfo plainly a part of our new engagement, which 
 Is no more than a ratification of what we have 
 often and willingly done before. 
 
 3 . This declaration of the pfalmifl is an expreffion 
 of his peculiar and fpecial relation to God, " I am 
 thy fervant, and the fon of thine handmaid." There 
 is another paffage of his writings, where the fame 
 expreffion occurs : Pfal. Ixxxvi. i6. " O turn un- 
 to me, and have mercy upon nie ; give thy llrength 
 unto thy fervant, and fave the fon of thine hand- 
 maid." There is fome variation indeed among in- 
 terpreters in the way of illuilrating this phrafe. 
 Some take it for a figurative way of affirming, that 
 he was bound in the flronged manner to God, as 
 thofe children who were born of a maid-fervant, 
 and born in his own houfe, are in the moft abfo- 
 lute manner his property. Others take it to fignify 
 his being not only brought up in a vifible church 
 of God, but in a pious family, and educated in his 
 fear ; and others would have it to fignify ftill more 
 efpccially, that the pfalmifl's mother was an emi- 
 nently ^ious woman. And indeed I do not think 
 that was a circumflance, if true, either unworthy 
 of him to remember, or of the Spirit of God to 
 put upon record. In the New Teflament, we find 
 the apoflle Paul taking notice of a fimilar circum- 
 llance in the cafe of Timothy : 2 Tim. i. 5. " When 
 I call to remembrance the unfeigned faith that is in 
 thee," &:c. Without determining precifely in what 
 fenlc to take the words, it is certainly added here 
 
Ser. 10. DEVOTEDNESS TO GOD. 153 
 
 to fignify fome peculiar and intimate relation to 
 God, which laid him under the ilrongefl ties of ad* 
 herefice and fubjeftion. 
 
 As there was much beauty and propriety in the 
 pfalmift's mentioning this circumftance, fo every 
 pious perfon ought, efpecially in the Lord's fupper^ 
 to recoiled the peculiar relations he Hands under to 
 God. Even as members of the vifible church, we 
 are the fervants of God, born in his houfe, bap- 
 tifed in his name, favoured with the light of the 
 gofpel, blefTed with clearnefs and fulnefs of in- 
 ftru6lion, animated by eminent and fhining ex- 
 amples. As many as have been brought up either 
 as children or fervants in pious families, feparated 
 from the folicitations, and Iheltered from the infults 
 of wicked men ; careful inllruftion^ regular go- 
 vernment, faithful admonition, and kind invitation, 
 laid as it were a ftri£l and powerful conftraint up- 
 on them, brought them into, and kept them in the 
 paths of piety and truth ; ought they not to re* 
 member it with humility and gratitude ? nay, if 
 by means of but one pious parent, or other relation, 
 they had been brought to acquaintance w^th God, it 
 ought to be remembered as laying them under pe- 
 culiar ties. To all which I only add, that if by 
 the goodnefs of a gracious God, any former means 
 of inftru6lion, public or private, or lingular difpen- 
 fation of providence, has been accompanied with 
 power, it ought to be improved in this new furren- 
 der of ourfelves to God, at once to increafe our 
 prefent gratitude, and promote our future fledfaft- 
 nefs in the paths of obedience. — This leads me to 
 obferve, 
 
 Vol. IV. O 
 
^54 DEVOTEDNESS TO GOD. Ser. 10. 
 
 4. That the declaration of the pfalmift implies a 
 ■fenfe of gratitude for fignal mercies : " Thoii hail 
 loofed my bonds." I think it is poflible that what 
 he had in view immediately here was, deliverance 
 from perfonal affliction, probably a dangerous fick- 
 nefs, threatening immediate diflolution. But the 
 way in which it is introduced, and the ufe to which 
 it is applied, is equally fuited to deliverances of 
 every kind, to all fignal mercies which were 
 greatly needed or highly prized. He afcribes 
 the honour of it to God, he puts it to his own 
 charge as a debt due to God, and on this account 
 propofes a return of duty and gratitude to God. It 
 ivere no difficult matter to produce examples of a 
 limilar conduct in the pfalmift, on his being fa- 
 voured with remarkable deliverances in his family, 
 from the enemies of his country, from flander and 
 reproach, or in unexpected honour and advance- 
 ment, as was his from the flieepfold to the king- 
 dom of Ifrael. 
 
 Now, ought not every good man to follow the 
 example of the pfalmift in this particular, to re- 
 member and acknowledge all inftances of fignal 
 mercy ? There is fcarcely any perfon, but may re- 
 coiled feveral examples of thefe in the courfe of 
 their lives. They may remember how earneftly they 
 defired deliverance in the time of danger, what a 
 fenfe of gratitude was upon their minds, when the 
 mercy was recent ; and this may be profitably im- 
 proved for ftrengthening the ties which they lie 
 under to God their Saviour. This will have a 
 double effedt:, if the deliverance is implored by the 
 prayer of faith, and if any marks can be difcerned, 
 
Ser. 10. DEVOTEDNESS TO GOD. I55 
 
 of their having obtained the fanftified improvement 
 of it. But above all, with what propriety may they 
 adopt the language of the pfalmifl, if they have 
 been delivered from bondage of fpirit, as well as 
 fear and folicitude, as to their outward ft ate. And 
 it frequently happens, that thefe two go together. 
 It was almoft always fo with the pfalmift, and it is 
 natural to expe£l that it will be fo with every fe- 
 rious perfon ; for aitiiclion brings iin to remem- 
 brance, and they do not only tremble for the ifliie 
 of the trial under which they groan, but appre- 
 hend the holy difpleafure of that God, v/ho caft 
 thein into the furnace, and v/ith whom they have 
 to do. But if the candle of the Lord again fhineth 
 upon them, and they are walking in the light of 
 his countenance, they may well fay with the 
 pfalmift, " O Lord, truly I am thy fervant, ' I 
 am thy fervant, and the fon of thy hand-maid : 
 thou haft loofed my bonds. '^ 
 
 5. In the last place. This declaration implies a 
 folemn dedication and furrender of himfelf to God 
 and his fervice for the time to come. This is the 
 end of the retrofpe£t which he takes of his charac- 
 ter and ftate, " I will offer to thee the facriftce 
 of thankfgiving, and will call upon the name of 
 the Lord." He was refolved to live a life of gra- 
 titude to God, to take all methods of openly and 
 publicly acknowledging him as the author of liis 
 mercies. If we would fee further his purpofe, ^ve 
 may look back to verfes 8, 9, & 10. " For thou 
 haft delivered my foul from death, mine eves from 
 tears, and my feet from falling." He- promifes 
 therefore a life of obedience ; and as the fource of 
 
 O a 
 
I$6 DEVOTEDNESS TO GOD. Ser. 10. 
 
 thankful truft and acquiefcence in God, he feems, 
 by the nth verfe, to have been difconcerted by dif- 
 covering the treachery of men ; but every thing is 
 redlified and made up by the goodnefs and all-fuf- 
 ficiency of God. 
 
 So, my brethren, ought every perfon who is this 
 day to fit down at the table of the Lord, after a fe-^ 
 jrious recollection of aU his paft mercies, to devote 
 and confecrate himfelf unto God. Take him for 
 your portion : place your happinefs in his favour ; 
 receive your daily bread from him as his gift ; pay 
 for every mercy the tribute of praife ; live not upon 
 the creature without God, but endeavour to enrich 
 and fweeten created comforts, by communion with 
 God ; Refolve to ferve him with your body and fpirit 
 which are his ; ferve him fincerely, refolving that 
 nothing fhall have quiet pofTeffion of your heart, or 
 indulgence in your life, that is contrary to his will. 
 Serve him with zeal, efpoufe his intereft, plead his 
 caufe, and efteem it your honour, if by your au- 
 thority, by your talents, by your fubftance, you 
 can promote his glory. Put your truft in his pro- 
 vidence. You are yet in the body, liable to all the 
 vicilTitudes of this mortal ftate. Be perfuaded of 
 the infinite wifdom and all-fufficiency of God. Let 
 himdifpofe of you freely. Relift exceffive anxiety 
 and fear, and oppofe to all the gloomy horrors of a 
 fruitful apprehenfion, the Ihield of faith in almighty 
 ilrength, v.'hich is able to bear you up fuperior to 
 every trial, and to every enemy. Do in every 
 cafe of difficulty as the prophet Ifaiah, in the name 
 ^f God, invites the people of Ifrael to do on the 
 approach of public judgement, Ifaiah xxvi. ao. 
 
Sier. 10. DEVOTEDNESS TO GOD. Ij'7 
 
 " Come, my people, enter tliou into thy chambers, 
 and fhut thy doors about thee : liide thylelf as it 
 were for a little moment, until the indignation be 
 overpaft." 
 
 1 PROCEED now, in the last place, to make fome 
 prad:ical improvement of this fubjecl. 
 
 I. Suffer me, miy brethren, to plead with every 
 iinner ; to plead with every hearer in this affembly, 
 the riij-lit of his Maker to his fervice. He hath 
 
 o 
 
 made and fornied you, and his vifitation preferves 
 j-our fpirits. He only holdeth your foul in life, 
 and unto him belong the ilTues from death. Of 
 him, and to him, and through him, are all things. 
 Have you therefore ferved him as your mailer, and 
 .placed your happinefs in his favour ? I choofe, 
 my brethren, to aflert God's dominion over his 
 creatures, that if it pleafe him to accompany it with 
 his Spirit, it may carry convidtion to many vrho are 
 li\mig in quiet and felf-fatisfaclion, although they- 
 are dead in trefpafles and lins. Many, if they are 
 free from grofier corruptions, are no way appre- 
 henlive of the danger of being without God in the 
 world. Ignorance of themfelves, extenuation of 
 fm, fooliihly placing a merit in a few commxon out- 
 fide duties, and prefumptuous hopes in God's gc- 
 neral mercy, are the delufive grounds of the hoj-ie 
 of fuch perfons* Nay, fometimes (alas for llieir 
 folly I) the chief thing they have to trull to, is the 
 ill that they have ?iot done. I really do not fwear, 
 fays one, I hate drinking abominably, it is a beall- 
 ly vice. What lignify tliefe partial j unifications ? 
 I have known, though it is not comn:ioa I confefs^^ 
 
 O3 
 
158 DEVOTEDJTESS TO GOB. Ser. IC. 
 
 an habitual adulterer that would not fwear, and I 
 could fhew you a covetous hard-hearted wretch, 
 grinding every day the faces of the poor, that will 
 neither drink nor fwear. But are you the fervants 
 of God ? are you devoted to his fear ? Believe it, 
 firs, there is an abfolute neceffity for an entire 
 change in your nature, to fit you for the kingdom 
 of God. You are his creatures, you ought to be 
 his fervants ; and in one fenfe indeed his enemies are 
 his fervants, becaufe they are under the dominion 
 of his providence, and Ihall at laft be the monu- 
 ments of his vengeance. Be warned then in time, 
 for you may rell afTured that no man hath hardened 
 himfelf againfl him, and profpered. 
 
 2. But, in the next place, I will not omit giving- 
 warning of their danger, to fuch as are living in 
 ©pen and avowed profanity. They are fo far from 
 being the fervants of God, that they are his ene- 
 mies, his confederated enemies, and the enemies of 
 every thing that (lands in a vifible relation to him.. 
 J will once more, my brethren, take the liberty 
 to denounce the judgement of God againft all fuch 
 perfons ; and I am preaching the gofpel of Chrift 
 while I am doing fo, for he fhall be revealed from 
 hoaven in flaming fire. And all profane fwear ers. 
 that fpeak the language of hell on earth, fhall have 
 jt as their abode for ever. All defpirers of the fab- 
 "bath of reil. " ■' ■' — _« 
 
SERMON XL 
 
 THE RIGHTEOUS SCARCELY SAVED, AND THE 
 WICKED CERTAINLY DESTROYED. 
 
 jE Peter, iv. i8. 
 
 And if the righteous scarcely he saved, where shaft 
 the ungodly and the sinner appear P 
 
 ALL mankind may be divided into two great 
 dalles, the righteous and the wicked, the 
 friends and the enemies of God, the heirs of glory 
 and the heirs of hell. Thei'e, though mixed toge- 
 ther on earth, and in many cafes not ealily to be 
 diilinguiflied by men, are yet effentially different in 
 their characters, and fhall at laft meet with a very 
 diiferent fate. Of how much moment would it be 
 for every one to fee his own charafter and Hate be- 
 fore the final feparation, when the Judge {hall divide 
 them, one from the other, as a iiepherd divideth 
 the ftieep from the goats ! 
 
 There are many awful tokens of divine juftice 
 and holinefs in the admin iftration of providence, 
 ■which ought to be confidered b/ us as preludes to 
 the great day of jstribution, when God Ihall ren- 
 
l6o THE RIGHTEOUS SCARCELY SAVED, Ser. II, 
 
 der te every man according to his works. The 
 apoftle Peter, in the verfes preceding the text, is 
 fpeaking of the divine judgements which were com- 
 ing upon that generation, and which were in part to 
 fall even upon the church and people of God. From 
 this he takes occafion to point out the infinitely 
 greater danger of impenitent fmners, who were ex- 
 pofed not only to the fame or heavier temporal 
 flrokes, but to a final and eternal deftruclion, verfe 
 I'j. " For the time is come that judgement muft 
 begin at the houfe of God: and if it firft begin at 
 us, what fhall the end be of thein that obey not 
 the gofpel of God?" Confider alfo, that God in 
 righteous feverity fees it necelTary to make even 
 his own people to pafs through the furnace, and 
 through miuch tribulation, to enter into the kingdom 
 of God. He inftitutes the comparifon in the text, to 
 point out the dreadful ftate of the finally impenitent : 
 *' And if the righteous fcarcely be faved, where 
 fliall the ungodly and the finner appear ?" 
 
 In difcourfing further upon this fubject, what I 
 propofe is, 
 
 I. To explain the import of the declaration, or 
 fuppofition, in the firft part of the text, that " the 
 righteous fcarcely are faved." 
 
 II. To confider the conclufion drawn from it 
 by the apoftle, " where iliall the ungodly and the 
 iinner appear ?" 
 
 III. I lliall make a practical improvement of 
 the fubjecl, for your inftrudion and diredion. 
 
 In the Jirst place, then, I am to explain the im- 
 port of the declaration, or fuppofition, in the fii-fl 
 
Ser. II. AND THE WICKED DESTROYED. l6l 
 
 part of the text, that " the righteous are fcarcely 
 faved." There is the greater neceffity for this, 
 that the expreffion is both flrong and lingular. 
 There are many paiTages, indeed, which carry in 
 them truths akin to it, and founded, upon it ; but 
 the fentiment itfelf is almoll peculiar to this paiTage, 
 that ** the righteous are fcarcely faved." There 
 are fome, who fuppofe that the expreffion is bor- 
 rowed from, or alludes to, Prov. xi 31. " Behold, 
 the righteous lliall be recompenfed in the earth : 
 much more the wicked and the finner." The 
 meaning they give thus : Even the righteous mufl 
 expert to meet with fufFerings and calamities on 
 earth, much more wicked men, under the juft dif- 
 pleafure of a holy God. But I think it is plain, 
 that the apoille in our text has an eye to the deci- 
 five judgement of the laft day j for he fays in the 
 preceding verfe, " What ftiall the end be of them 
 that obey not the gofpel of God ?" It is no where 
 faid in fcripture, that wicked men Ihall be puniflied 
 in the prefent life, in a manner fully adequate to 
 their guilt, much lefs that a juft and \niible propor- 
 tion is to be obferved between their fufFerings and 
 thofe of the fervants of God. On the contrary, 
 they are called the men of the world ; ii is faid, 
 they have their part and portion in this life, and 
 their profperity, compared with the trials and fuf- 
 ferings of good men, appears to have been in every 
 age a fource of temptation to the children of God. 
 
 We mufl therefore underftand the apoftle as 
 fpeaking of the eternal ftate, both of the righteous 
 and the wicked, in the correfpondent parts of this 
 pafiage. What, then, is the meaning of the righ- 
 
l62 THE RIGHTEOUS SCARCELY SAVED, ScF. II » 
 
 teous being fcarcelj faved ? It cannot mean that 
 there is any defefb or ftraitnefs in the mercy of God. 
 The invitation to finners in the gofpel, is not only 
 urgent, but full, free, and infinitely gracious. It 
 cannot mean that there is any defeft in the mind or 
 power of our Redeemer, as if the fecurity of thofe 
 who put their truft in him were to be doubted, or 
 their victory over all the enemies of their falvation 
 were uncertain. To afHx any fuch meaning to the 
 words, would be to fet them in dired oppofition to 
 many other paiGTages of fcripture, and to do the 
 greateft injury to the divine v/ifdom and truth. In 
 order, therefore, to open the import of this intereft- 
 ing declaration, you may obferve the following 
 things. 
 
 I. The righteous may be faid to be fcarcely faved, 
 becaufe all are juftly liable to divine vengeance ; 
 and it is only of the free grace, u.ad fovereign 
 mercy of God, that any are faved. This, my bre- 
 thren, is a truth of the greateft moment, repeated 
 in almoft every page of the facred oracles, but 
 which none. can either underftand or approve, till 
 they are efFe£l;ually humbled by the Spirit of God. 
 It is, however, the fumand fubftance of th-e gofpel. 
 See in what terms it is applied by the apoflle Paul, 
 Eph. ii. 4. — 10. " But God, who is rich in mercy, 
 for his great love wherewith he loved us, even 
 when we were dead in fins, hath quickened us to- 
 gether with Chrift, (by grace 3-e are faved) ; and 
 hath raifed us up together, and made us fit together 
 in heavenly places in Chrift .lefus : that in the 
 ages to come he might ftiew the exceeding riches of 
 his grace, in his kindnefs towards us, through 
 
Ser. II. AND THE WICKED DESTROYED. 163 
 
 Chrift Jefus. For by grace are ye faved through 
 faith ; and that not of yourfelves j it is the gift of 
 God : not of works, left any man ftiould boaft : 
 For we are his workmanlhip, created in Chrift Jefus 
 unto good works, which God hath before ordained 
 that we ftiould walk in them." There is not a be- 
 liever on earth, nor a faint in heaven, but who is 
 ready to acknowledge, that he was by nature an 
 enemy to God in his mind by wicked works ; that 
 he had highly provoked him ; and that if God had 
 dealt with him in ftri6l juftice, he would have been 
 for ever baniftied from his prefence and enjoyment. 
 Probably many will recolle6t the time of their ig- 
 norance and fecurity, and admire the patience of 
 God towards them, and fee that they are indeed 
 fcarcely faved, iince they have been brought back 
 from the very brink of deftru6lion. If any male- 
 faftor had been arraigned, judged, and condemned 
 to die, and after apprehending the juft punifliment 
 of his crime, ftiould be faved by an a6t of royal 
 clemency, at a ftake or on a fcaftbld, would he not 
 confider hiinfelf as fcarcely faved ? But this is no 
 more than a juft image of the ftate and views of a 
 pardoned finner, and what will continue to be the 
 views of thofe who have entered into reft. They 
 are clothed with white robes, as an emblem, not of 
 innocence, but abfolution, and the fong of jjraife 
 which they ftng intimates the condition from which 
 they were brought. Rev. v. 9. " Thou art wor- 
 thy to take the book, and to open the feals thereof; 
 for thou waft flain, and haft redeemed us to God 
 by thy blood, out of every kindred, and tongue, 
 and people, and nation;" verfe 12. " Worthy is 
 
164 THE RIGHTEOUS SCARCELY SAVED, Ser. II. 
 
 the Lamb that was flain, to receive power, and 
 riches, and wifdom, and ftrength, and honour, and 
 glory, and blefling." 
 
 This leads me to obferve, that as their falvation 
 IS of foverign grace in the Father's love, fo it was 
 purchafed by the moft amazing fufferings of their 
 Redeemer in their room. They are fcarcely faved, 
 not only from the want of merit in themfelves, but 
 from the infinite expence and coft laid out by him 
 for their redemption. Such was the evil of fin, 
 and fo deplorable the flate of the finner, that the 
 wifdom, truth, and holinefs of God, feemed all to 
 demand his perdition. The whole creation could 
 not furnifli a fufficient ranfom ; for the redemption 
 of the foul was precious, and it ceafed for ever. 
 Then the eternal Son of God, clothed with infinite 
 mercy, and conveyed in fovereign power, prefented 
 himfelf as our Redeemer, faying, " Lo, I come," 
 &c. Oh, amazing truth ! Oh, unfearchable fub- 
 je£h ! Juftly may I fay, that the righteous fcarcely 
 are faved, fince it required fo coftly an ex^^iation. 
 Let us remember in faith what our Saviour endured 
 in the garden and on the crofs, before he could fay 
 it was finifhed ; and we fliall be conftrained to con- 
 fefs that it was no eafy undertaking to redeem thofe 
 fouls that were forfeited to divine juilice. 
 
 To conclude this particular, the righteous are 
 fcarcely faved, becaufe the application of this re- 
 demption to their fouls, and their being brought to 
 an unfeigned acceptance of it, required the almigh- 
 ty power and energy of the Spirit of grace, lliis 
 alfo is a part of tliat revealed truth, which the na- 
 tural man hears with reluctance, and cannot receive. 
 
Ser. II. AND THE WICKED DESTROYED. 1 65 
 
 Yet it is not only plainly taught in fcripture, but 
 daily ratified in experience. John, i. 13. " Which 
 were born, not of blood, nor of the will of the 
 flefh, nor of the will of man, but of God." With- 
 out the power of the Holy Ghoft, the gofpel may 
 be preached to linners from day to day, and from 
 year to year, and yet they fhall continue in their 
 natural and miferable ftate. 
 
 It is the work of the Spirit to open the blinded 
 underftanding, to awaken the fecure and dozing 
 confcience, and to bend the ftubborn will to the 
 obedience of the gofpel. We are alfo plainly given 
 to underftand, that if a linner lone refills the mo- 
 tions of the Spirit, the confequence, in the OEConomy 
 of providence, is frequently that this divine agent 
 departs from him, and ceafes any longer to ftrive 
 with him. Every fuch perfon is left to himfelf, 
 given up to the dominion of his lulls, and the en- 
 flaving power of habit ; and fo fills up the meafure 
 of his iniquities, till he is ripe for final judgement 
 and dellru£lion. Let us ferioufly confider, that if 
 fuch provifion was made by an all-wife God, for 
 the recovery of fuch of his creatures as had fallen 
 by their iniquity, it could not be unneceflary. And 
 furely the whole of thefe views confpire in opening 
 the meaning and confirming the truth of what we 
 are told in this paffage, that the righteous are fcarce- 
 ly faved. 
 
 2. The righteous may be faid to be fcarcely 
 faved, becaufe their number is but very fmall. There 
 are few that be faved, in comparifon of thofe that 
 perilh, and in comparifon of thofe that feek and 
 pretend \o hope for falvation. 
 
 Vol. IV. P 
 
l66 THE RIGHTEOUS SCARCELY SAVED, Ser, II. 
 
 This, if it be a truth, is certainlj pregnant with 
 meaning, and deeply interelling. I know there 
 ure fome who have no great love to any thing that 
 clirecllj tends to diilurb the repofe of a drowfy 
 {lothful fpirit, who are fond of denying or calling 
 in queftion this truth. They alledge that our Sa- 
 viour evaded it as an improper queftion, when pro- 
 pofed to him by his difciples. Luke, xiii. 23. 
 '* Then faid one unto him, Lord, are there few 
 that be faved ?" But truly I cannot fee how he could 
 have anfwered it more plainly, or indeed more pro- 
 perly, than in the following words: " Strive to en- 
 ter in at the ftrait gate ; for many, I fay unto you, 
 will feek to enter in, and lliall not be able ;'* efpe- 
 cially if v/e compare them with the parallel place 
 in Matth. vii. 13. " Enter ye in at the ftrait gate : 
 for wide is the gate, and broad is the way, that 
 leadeth to deftruftion, and many there be which go 
 in thereat." 
 
 What ftiall be the number of the redeemed at 
 laft, and what proportion it ftiall bear to the whole 
 race of Adam, before the end of this ftate of 
 things, it is impoftible for us to know. It is plea- 
 fant to indulge the hope that it ftiall be very great, 
 and that there are times yet to come, when the 
 profperity of the Redeemer's kingdom ftiall be 
 glorious, and the triumphs of his grace perhaps uni- 
 verfal. But when we fpeak of the number of fuch 
 as ftiall be faved, we muft fpeak of it as relating 
 to thofe whom we now fee, and their characters 
 as drawn in the oracles of truth. And'furely, if we 
 pay the leaft regard to the marks of religion laid 
 down in the fcriptures, we muft be fenftble what 
 
Scr. II. AND THE WICKED DESTROYED. iG'^ 
 
 multitudes are living in dire£t oppoiition to them, 
 and that there are many, who, though they are 
 called by the name of Chrift, and maintain fome 
 degree of outward profeilion, yet they are far from 
 being Chriftians indeed and in truth : Matth. vii. 
 21. " Not every one that faith unto me. Lord, 
 Lord, Ihall enter into the kino^dom of heaven : but 
 he that doeth the will of my Father which is in 
 heaven." 
 
 3, When the apoftle fays that the righteous- 
 fcarcely are faved,. it may mean that many make 
 net only a common but an eminent prcfeilion of 
 religion, who yet fnali be found finally defe6live,, 
 when weighed in the balance cf the fandluary. It- 
 may mean, that not only the ungodly aitd openly 
 profane iinners iliall be rejected, but that all who' 
 feem to be righteous fhall not be found fo upon 
 trial. This feenis to lead us to conlider the dilTer- 
 ence between the charitable, general, and uncertain 
 judgement of man, and the llri6l, infallible, and 
 decinve judgement of God. This is beautifully 
 reprefented by our Saviour, in the parable of the 
 tares of the field, Matth. xiii. 24. and onwards ; 
 but you may particularly fee what is faid from the 
 28th verfe, " The fervants faid unto him. Wilt 
 thou then that we go and gather them up ? But he 
 faid. Nay, left while ye gather up the tares, ye root 
 up alfo the wheat with them. Let both grow -toge- 
 ther until the harveil ; and in the time of harvcft I 
 will fay to the reapers. Gather ye together fi'rft the 
 tares, and biild them in bundles to burn them : biU 
 gather the wheat into my barn." 
 
 P 2 
 
l68 THE RIGHTEOUS SCARCELY SAVED, Ser. II. 
 
 There is a eircumftance to be particularly attend- 
 ed to here, that not only fhall many deceive their 
 fellow-creatures by a falfe profeflion, but not a few 
 ihall more effeftually and more fatally deceive 
 themfelves, faying they fhall have peace though 
 they walk after the imagination of their own 
 hearts. There are many exhortations in fcripture, 
 to guard againll deceiving ourfelves ; of which I 
 ihall only mention one, Gal. iv. 7. " Be not de- 
 ceived J) God is not mocked : for whatfoever a man 
 foweth^ that fnall he alfo reap." If our Saviour 
 found it necefiary to fay to the twelve whom he 
 had chofen, " Ye know not what manner of fpirit 
 ye are of;" much more may the fame thing be 
 faid to numbers of profefling Chriftians in thefe 
 laft days. There are many fins that may adhere 
 to a religious profeflion, or be covered with a fa- 
 cred veil, which yet are inconliftent with true reli- 
 -gion. See vv^hat the apoflle Paul fays, i Cor. xiii. 
 I. " Though I fpeak with the tongues of men and 
 of angels, and have not charity, I • am become as 
 founding brafs, or a tinkling cymbal." And the 
 apoftle James, 1.26. " If any man among you 
 feem to be religious, and bridleth not his tongue, 
 but deceiveth his own heart, this man's religion is 
 vain." It is an awful defcription given us by our 
 Saviour, Matth. vii. 22. " Many will fay to me 
 in that day, Lord, Lord, have we not prophelied in 
 thy name ? and in thy name have call: out devils ? 
 and in thy name done many wonderful works? 
 And then will I profefs unto them, I never knew 
 you : depart, frorai me, ye that work iniq^uity," 
 
Ser. II. AND THE WICKED DESTROYED. 169 
 
 I fliall only add one evidence, with which ex- 
 perience furnillies us, that even in an eminent prc- 
 feflion there may be at bottom no iincerity. There 
 never was a ;time of trial in the church by perfecu- 
 tion, but there were feveral of the moil eminent in 
 flation, gifts, and profefTion, who were guilty of 
 apollacy ; a fure evidence that they were not four.d 
 in the faith, and a great leiTon of humiliation and 
 caution to us. True religion bears all trials, and it 
 is only he that endureth to the end that fhall be favcd. 
 It is highly probable that the apoftle had this very 
 thing in view in the paiTage where jny text lies ; 
 for in the preceding verfe, he had been animating 
 them to fuifcr as Chriilians, and concludes in the 
 following verfe thus : " Whereiqre let them thai 
 fuffer, according to the will of God, commit the 
 keeping of their fouls to him in well-doing as unto 
 a faithful Creator." 
 
 4. In the last'pl'jce, The righteous are fcarcely 
 faved, becaufe thcfe who are faved fliall be faved 
 with much difficulty ; that is to fay, it will re- 
 quire the utmoft exertion of their care and vigilance. 
 They may expeft a continual confli6l: with tempta- 
 tions and trials from without, and the llirrings o£ 
 corruptions from witliin. There is nothing more 
 contrary to the fcripture-view of our Chrillian 
 courfe, than to fuppofe it a flate of unmolefled 
 quiet, fecurity, and indulgence. It is reprefented 
 to us by every image that carries in it the idea of 
 oppoHtion, adivity, and vigilance. It is llriving, 
 Matth. vii. 13. " Enter ye in at the llrait gate ; 
 for wide is the gate, and broad is the way, that 
 leadeth to dellruflion, and many there be which go 
 
 F3 
 
1*JQ THE RIGHTEOUS SCARCELY SAVED, Ser. II, 
 
 in thereat." It is contending in a race, Heb. xii. i. 
 ** Wherefore, feeing we alfo are compalTed about 
 with fo great a cloud of witnelTes, let us lay afide 
 every weight, and the fin which doth fo eafilj be- 
 fct us, and let us run with patience the race that is 
 fet before us." It is fighting, i Tim. vi. 12. 
 ** Fight the good fight of faith j" and it is repre- 
 fented as incelTant labour, Phil. ii. 12. " Work out 
 your o^;vTi falvation with fear and trembling." 
 
 Indeed, when we confider from what, and how 
 many quarters, we mull expeft oppofition, this 
 truth will appear with the fulled evidence. Con- 
 fider the implacable hatred of the great adverfary, 
 the reproach and injuries of wicked men, their 
 :!iill more pernicious exam-pie and folicitation, the 
 kjlurements of the world in this fenfible ftate, and 
 the treachery and deceitfulnefs of our own hearts. 
 Of the preat danger of all thefe we have the ereat- 
 rft reafcn to be convinced from the confefiiion and 
 teilimonjof thofe who have gone before us j, yet over 
 them all the believer mufl obtain tlie vi(5lory, and 
 ihall obtain it in his Redeemer's ftrength : i John,, 
 v. 4. " For whatfoever is born of God overcometh 
 the world : ard this is the vi£lory that overcome'^, 
 the world, even cur faith." 
 
 There is nothing here faid contrary to what the 
 fcripture informs us, of thepea^e andconfolation that 
 attends the practice of true religion. It is not faid 
 to difcourage the believer y but to put him on his 
 guard, and to- warn him not to millake the nature 
 and foundation of that peace he is entitled to ex- 
 pe£t. It does not conlifl in a negle6l of his ene- 
 mies, far lel# in a confederacy witli or fubjedion 
 
Ser. II. AND THE 'vVlCKED DESTROYED. IJt 
 
 to them, but in the aflured profpe£t, and growing 
 evidence of his vidlory over them. Further, the 
 inward confolation of a Chriftian does not confiil 
 in thinking light of fin, bj^ excufing it, or juftifj- 
 ing himfelf by denying it ; but in unfeigned felf- 
 denial, a willingnefs to fee the evil of fin, and ta- 
 king fhame to himfelf by confeifing it, together 
 with evangelical views of divine mercy in the par- 
 don of it, and the promifed ftrength of divine grace 
 to enable him to refill and fubdue it. 
 
 II. I PROCEED now to the second thing propofed^ 
 which was to confider the inference drawn in the 
 iaft part of the verfe, " Where fiiall the ungodly 
 and the finner appear ?" I need fcarcely tell you^ 
 that the form of a queftion ufed here, is a very 
 common figure of fpeech to fignify their dreadful 
 fituation. This jufl but very awful inference, is 
 intended for the terror of thofe who live in open 
 ungodlinefs, and avowed contempt of divine mer- 
 cy. Perhaps it may be proper, from the context, 
 to confider a little the time when the wicked fhall 
 be expofed to this terrible danger ; and then the 
 import of the threatening itfelf. As to tlie time 
 when the diiference is to appear, it may be, 
 
 I. In a time of public calamity, or any remark- 
 able vifitation of divine feverity. Such a time is. 
 defcribed, Luke, xxi. 25. 26. " There fliail be 
 upon the earth diftrefs of nations, with perplexity ;. 
 the fea and the waves roaring ;. men's hearts failings 
 them for fear, and for looking after thofe tiling? 
 which are coming on the earth ; for the powers ot 
 heaven fliall be Ihak^." Then the confcience of 
 
1^2 THE RIGHTEOUS SCARCELi dAVEB, Scr. II^ 
 
 the moll obdurate is fometimes alarmed. I am 
 feiifible, and I have formerly hinted, that good 
 men have no charter pf exemption from outward 
 futFerin'^s. But in thefe times of general trial, the 
 difference between them and others is very great. 
 They have an anchor of hope in the favour of a re- 
 conciled, and in the wifdom and providence of an 
 omnipotent God. But the profane and ungodly, 
 terrilied by the reproaches of a guilty confcience, 
 are made to tremble, through fear of the executica 
 of defervcd judgement. 
 
 2. In a time of perrfonal dlHrefs, and apparent 
 danger of death. This important change is no light 
 matter, even to the boil. They have often no 
 fmall dep-ree of follcitude and fear, as to the man- 
 ner of going through this lad and decifive conflid't. 
 But how much more fearful an afpedt mull the 
 king of terrors wear to the impenitent linner ! 
 when the charm is dilTolved, and all his finful plea- 
 fures are turned into wormv/ood and gall ; when 
 he fees he mull bid an eternal farewell to every 
 fenfual delight, enter into a_ world of fpirits, and 
 appear in the prefence of God. But, 
 
 3. Both thefe are only preparatory to the day o£ 
 judgement, " For we muft all appear before the 
 judgement-feat of Chrill." Then his people fliall 
 lift up their heads with joy, for the day of their 
 redemption has arrived. But with what inexpref- 
 fible confufion fliall the wicked then be covered I 
 In vain fliall they call upon the mountains and hills 
 10 cover them from the wrath of the Lamb. Now 
 they affront his perfon, oppofe his reign, refill his- 
 Spirit, and. fcorn his fen-ants. But where ihall they 
 
Ser. II. AND THE WICKED DESTROYED. I73 
 
 appear, and what will they do, when the "■ Lord 
 Jefus fliall be revealed from heaven in flaming fire, 
 taking vengeance on them that know not God, and 
 obey not the gofpel ?" 
 
 This leads me more particularly to coniider the 
 import of the inference in the text, " If the righ- 
 teous fcarcely be faved, where fliall the ungodly 
 and the finner appear ?" And I think it plainly 
 carries in it three things, that from the holinefs and 
 feverity of God, and the righteous fcarcely being 
 faved, we may learn the certainty, the greatnefs, 
 and the jufl;ice, of the punifliment of impenitent fin- 
 ners. 
 
 I . The certainty of it : That as the threaten- 
 ings are awful, the execution fliall be inevitable. 
 Men are exceedingly prone, from partiality to 
 themfelves, and from the fueffefiiions of the father 
 of lies, to difljelieve the threatenings as well as the 
 promifes of God. This was a great part of the 
 temptation to the commiflion of the firfl; fin, 
 Gen. iii. 4. " And the ferpent faid unto the wo- 
 man, Ye fliall not furely die." And the credit that 
 was given to it at that time, has been continued by 
 finners in every fubfequent age. They are ready 
 to prefume upon the general goodnefs of God, and 
 to flatter themfelves that his threatenings fliall be 
 either wholly remitted or greatly abated. We find 
 that fome men of corrupt minds have even fet them- 
 felves to reafon againfi: the rigour of the fcripture- 
 denunciations againfi; fin, and the eternal punifli- 
 ment of finners. 
 
 But how fatal the delufion ! The truth of God 
 19 an infeparable bar to this deceitful expectation ; 
 
174 THE RIGHTEOUS SCARCELY SAVED, Set. 11. 
 
 Ifa. iii. 10. II. " Say ye to the righteous, that it 
 111 all be well with him ; for they Ihall eat the fruit 
 of their doings. Woe unto the wicked ! it Ihall be 
 ill with him ; for the reward of his hands ihall be 
 given him." Pfal. 1. 2i. 22. " Thefe things haft 
 thou done, and I kept filence : thou thoughteft that 
 I was altogether fuch an one as thyfelf : but I will 
 reprove thee, and fet them in order before thine 
 eyes. Now, conlider this, ye that forget God, 
 left I tear you in pieces, and there be none to de- 
 liver." Nay, not only is this afterted in the word 
 of God, but the v.^hole procedure of divine provi- 
 dence ferves to confirm it. If the falvation of the 
 righteous is with difHculty obtained ; if their re- 
 demption is fo dearly purchafed ; if Chrift muft 
 bleed before they can .be forgiven ; how ftiall the 
 ungodly be able to ftand in the judgement ! If 
 even the fervants of God muft be expofed to fo 
 many fufferings in the day of trial, what muft be the 
 condition of his enemies in the day of retribution ? 
 If even the fins of the holy muft be vifited, hoxv 
 fliall the crimes of the impenitent pafs unpuiiiftied ? 
 This is plainly one part of the truth contained in 
 this palTage ; and whoever will deliberately con- 
 fider the uniform tenor of the holy fcriptures, and 
 compare it with the difpenfations of divine provi-' 
 dence, will have reafon to tremble at the dreadful 
 ftate of incorrigible finners, and to fay with the 
 apoftle Paul, Heb. xii. 25. " See that ye refufe 
 not him that fpeakelh. For if they efcaped not 
 who refufed him that fpake on earth, much more 
 fliall not we efcape, if we turn away from him th?.t 
 fpeaketh from heaven.". 
 
Ser. II. AND THE WICKEJD DESTROYED. IJ^ 
 
 2. The exprefTion in the text implies the great- 
 nefs of the punilhment of finners. It is indeed, 
 my brethren, every where reprefented in fcripture 
 in fuch terms as ferve to convey to us the moft 
 dreadful apprehenfions of its weight, as well as 
 the deepeil convi6lion of its certainty. It is repre- 
 fented as the blacknefs of darknefs for ever, and as 
 a worm that ftiall never die. But the image moft 
 commonly ufed is fire, which is the moft terrible to 
 fenfe, of all the elements we have any knowledge 
 of. It is a lake that burns with fire and brimftone 
 for evermore. Without entering at all into the 
 queftion, How much is literal, and how much figura- 
 tive in thefe images, the juft conclufion from them 
 is, that thofe who fliall be the final monuments of 
 divine vengeance, iliall be in a ftate forrowful and 
 comfortlefs as darknefs, painful as a gnawing 
 
 worm, and dreadful as fire. 
 
 I 
 
 This is alfo manifeftly founded on the reflection 
 in the text, " If the righteous are fcarcely faved :" 
 if they fuffer fo much at prefent by divine permif- 
 fion, if they fuffer fo much by the perfecution of 
 the ungodly, what a load of vengeance awaits the 
 wicked in the day of reckoning, when he will re- 
 compenfe tribulation to the troublers of his chofen ! 
 If there is fo much holy feverity neceflary on ac- 
 count of fin even in the prefent life, which is the 
 time of divine forbearance, even towards the chil- 
 dren of God, who are the objefts of his everlaft- 
 ing love, what fliall be the ftate of thofe who have 
 out-finned the feafon of his grace, and forfeited all 
 title to his mercy, on whom he intends at once to 
 glorify his juftice, and to magnify his power ? Hear 
 
176 THE RIGHTEOUS SCARCELY SAVED. Ser. II. 
 
 the words of the Holy Ghoft, 2 ThefT. i. 9. " Who 
 fliall be puniflied with everlafting deftruftion > from 
 the prefence of the Lord, and from the glory of his 
 power." 
 
 3. The exprejQion in the text implies the jullice 
 of the punifnment of finners. Tliis is a circiim- 
 ftance always to be taken in, for at the laft day he 
 fliall judge the world in righteoufnefs by that man 
 whom he hath ordained. He fliall judge the world 
 in righteoufnefs, and the people with his truth. 
 This is a circumftance not only for the illuftration 
 of the glory of God, but for the manifeftation of 
 the prefent truth. If the punifliment of finners 
 were not juft, it could not be great j if it were not 
 known and felt by themf elves to be juft, it would 
 not be intolerable. " ' — 
 
SERMON XII. ^ 
 
 THE YOKE OF CHRIST. 
 
 Matthew, xi. 30. 
 
 Fhr my yohe is easyy and my hurdtn h light, 
 
 A Clear view of divine truth is of the utmoii 
 moment, both to the holinefs and comfort of 
 the children of God. Thej are fanftified by the 
 truth. It is no lefs necefTary, by manifeftation of 
 the truth, to turn finners from the error of their 
 ways ; for the word of God is quick and powerful* 
 While we keep thefe things in view, we ought alfo 
 to remember, that the truths of God are injured, 
 not only by oppofition, but perverfion. We are af* 
 fured, that thofe who are unlearned and unflable 
 wrell this good word of God to their own deftruc- 
 tion. li this is the cafe, it follows naturally, that 
 as the bait is mofl dangerous, when the hook is 
 moft efFe6l;ualiy concealed ; fo falfehood will be 
 moll apt to infinuate itfelf, when it wears the habit, 
 and has the greatefl refemblance to real truth. 
 
 The reafon of my uiing this introdu6tion to what 
 fhall be offered on the text now read, is, that it is 
 one of the pafiages moll frequently, and moll art- 
 fully perverted, or moll unhappily mifapplied. It 
 
 Vol. IV. Q^ 
 
178 THE YOKE OF CHRIST. ScF. 12. 
 
 contains a niofl important and falutary truth, if 
 taken in its proper meaning, and according to the 
 analogy of faith. But, as it is wrefted and pervert- 
 ed by men of corrupt minds, it is often made to 
 convey a ftupifying and dangerous poifon. What 
 more important, than to deftroy the unjuft accufa- 
 tions of the father of lies, as if religion were a 
 heavy and unfupportable burden ? But if, on the 
 other hand, the fame thing is made ufe of to few 
 pillows for all arm-holes, and fing the finner afleep 
 in fecurity, it is equally deftrudive. Therefore, in 
 difcourfing of this fubje^l, through the affiftance of 
 divine grace, I will endeavour, 
 
 I. To Ihew you what you are not to fuppofe im- 
 plied in this declaration of our Lord, " My yoke 
 is eafy, and my burden is light." 
 
 II. What is its true and proper meaning ; and, 
 
 III. In the lall place, to apply the fubjefl. 
 
 I. Then, I am to fhew you what you are not to 
 fuppofe implied in this declaration of our Lord, 
 " My yoke is eafy, and my burden is light." On 
 this, I befeech you to attend to the following obfer- 
 vations. 
 
 I. When our Saviour fays, ** My yoke is eafy, 
 and my burden is light," you are not to fuppofe 
 that he has narrowed the extent, or weakened 
 the obligation of the law of God. There are 
 fome who fpeak in fuch terms, as if they thought 
 that Chrift had granted fome licenfe and indul- 
 gence to human corruption ; that he had abated 
 the feverity of the law, and would not be fo highly 
 offended by the tranfgrefllon of it. Becaufe we are 
 
Scr. II. THE YOKE OF CHRIST. I79 
 
 > 
 
 taught that he hath redeemed us from the curfe of 
 the law, or the rigour of its fan£lion as a covenant 
 of works, they fpeak as if they thought, or at leafl 
 fo as to lead others to think, that he hath made 
 void the obligation of it as a rule of duty. But 
 the law of God is perfeft, eternal, and unchangeable. 
 It is a tranfcript of his own nature, which he v, ill 
 not, or which, I fpeak it with reverence^ he cannot 
 dlfpenfe with. The fcripture exprefsly fays, that 
 he cannot deny himfelf. 
 
 Now, our bleffed Lord himfelf has told us upon, 
 this fubjea, Matth. v. 17. 18. ** Think not tliat I 
 am come to deflroy the law or the prophets : I am 
 not come to deftroy, but to fulfil. For verily I fay 
 unto you, Till heaven and earth pafs, one jot or one 
 tittle ihall in no wife pafs from the law, till all be 
 fulfilled." Agreeably to this, he hath been fo far 
 from narrowing the extent of the lav/, that he hath 
 aflerted its honour, vindicated it from the falfe 
 glofles and loofe interpretation of the Scribes and 
 Phariiees ; and pointed out its fpirituality and in» 
 fluence upon the confcience and heart. See feveral 
 inftances of this in the above-cited chapter, parti- 
 cularly verfes 21. 22.&:27.28. " Ye have heard 
 that it was faid by them of old time, Thou fhalt 
 not kill : and, whofoever ihall kill, Diall be in dan- 
 ger of tlie judgement : But I fay unto you. That 
 whofoever is angry with his brother without a caufe, 
 fliall be in danger of the judgement ; and whofoever 
 fliall fay to his brother, Raca, fliall be in danger of* 
 the council: but whofoever fliall fay. Thou fool, 
 fliall be in danger of hell-fire. Ye have heard 
 that it was faid by tliem of old time. Thou flialt 
 
 O % 
 
1 8b THE YOKE OF CHRIST. Ser. 12.' 
 
 not commit adultery : but I fay unto jon, that who- 
 foever looketh on a woman to luft after her, hath 
 committed adultery with her already in his heart." 
 How diftant is this from relaxation, or from modi- 
 fying and accommodating the law to the corrup- 
 lions of men ! And as to the obligation of the law, 
 nothing is more clear, than that our Saviour has not 
 taken from, but added to it in many ways. He 
 has added to it by the clearnefs of the difcovery 
 which he hath made of the divine nature and will ; 
 by the moft glorious difplay of divine mercy 
 through him ; and, as a juft and neceflary confe- 
 quence, by the awful threatenings which he hath 
 denounced a^ainft thofe who ihall continue to de- 
 fpife the grace of the gofpel. Hebrews, ii. 2. 3. 
 ** For if the word fpoken by angels v/as iledfaft, 
 and every tranfgrefnon and dif obedience received a 
 juft rccompence of reward ; how fhall we efcape if 
 we negleft fo great falvation, which at the firft be- 
 gan to be fpcken by the Lord, and v/as confirmed 
 imto us by them that heard him ?" And the fame 
 epiftle, ch. x. verfes 26, 27, 28, 29. "For if we fm 
 wilfully after that we have received the knowledge 
 of the truth, there remaineth no more facrifice for 
 fins, but a certain fearful looking for of judgement 
 and fiery indignation, which fhall devour the adver- 
 faries. He that defpifed Mofes' law, died without 
 mercy under tv/o or three witnelTes : of how much 
 forer puniihment, fuppofe ye, fhall he be thought 
 worthy, who hath trodden under foot the Son of 
 God, and hath counted the blood of tlic covenant, 
 wherewith he was fan6lified, an unholy thing, and 
 bath done defpite unto the Spirit of grace ?'* 
 
Ser. 12. THE yoke of christ. iSt 
 
 2. When cur Saviour fays, " My yoke is eafy, 
 and my burden is light," you are not to fuppofe he 
 means to fay, that real and acceptable obedience to 
 the law of God is an eafy thing to men, as they 
 are in themfelves, or in a finful and unrenewed 
 ftate. O ! fay fome, the gofpel is a humane and 
 gentle difpenfation, the fame does not bear hard 
 upon human w^eaknefs. If we fhould make him 
 to fay this, my bretliren, w^c flioulu make him to 
 fpeak in dired oppofition to many other palTages 
 of fcripture, as well as to daily experience, and the 
 nature and reafon of the thing. Men may, if ihcy 
 pleafe, create to themfelves an image of religion, 
 that fliall be quite gentle and pliant, that fnall have 
 nothing in it ofFenfive to corrupt nature, or at any 
 time oppofed to the manners of fafhionable life ; 
 but nothing can be more diilant from New-Teiia- 
 ment truth. There we are told, that, Rom. viit, 
 7.8. becaufe " the carnal irAiid is enmity agaiaft 
 God ; for it is not fubjed to the law of God, nei- 
 ther indeed can be : fo then, they that are in the 
 flefh cannot pleafe God." There w^e are told, that 
 men are by natui'e dead in trefpafles and iins, that 
 their recovery is the work of Omnipotence, ^vea 
 the mighty pozver of Gody and that none can bring a 
 clean thing out of an unclean, but God alone, but 
 why fhould we multiply paffages of fcripture to- 
 this purpofe, when it is manifefl from the nature of 
 the thing and daily experience ? If it were eafy 
 in tlds fenfe to put on Chrifl's yoke, it would alfo 
 be common. Is not the prevalence of wickednefs 
 a proof to the contrary ? Can any thing be more. 
 eppolite than iin and Iiolinefs ? Notliing, not evej- 
 
l82 THE YOKE OF CHRIST. Ser. 12, 
 
 light and darknefs. Can any man, then, ferve two 
 mailers ? Is it an eafy thing to love fin, and praftife 
 holinefs ? Do we fee it is fo in any inftance ? 
 Do we reckon it is eafy for the drunkard to deny 
 his appetite, when he fees the liquor giving its co- 
 lour in the cup, and moving itfelf aright ? Is it 
 eafy for the malicious perfon to govern his tongue, 
 or the covetous man to open his heart ? The 
 truth is, it is a direft contradiction, for the law of 
 the Lord fearches, and chiefly requires the obedience 
 of the heart ; and therefore to fuppofe, or imagine,^ 
 that the generality of men, who are under the do- 
 minion of fin, may notwithftanding keep the com- 
 mandments of God, is an abfurdity which we would 
 not be guilty of, in any other fubjeft. ** Either,, 
 fays our Saviour, " make the tree good, and his 
 fruit good," &c. ** Can a fountain fend out at the 
 fame place fweet water and bitter ? *' 
 
 3. When our Saviour fays, " My yoke is eafy> 
 and my burden is light," you are not to fuppofe, 
 that it is an eafy or trifling thing, or what the {inner 
 may do at any time by his own ftrength, to turn 
 from fm to God. Nothing can be a more perni- 
 cious or a more flupifying dofe to a poor carelefs 
 finner, than to make him fuppofe that he may eafily 
 at any time repent, when neceiTity fliall urge him to. 
 jt. The whole fyflem of divine truth fiand? in di- 
 reft oppolition to this error. There our condition 
 by nature is confidered as not only miferable, but 
 helplefs. It is divine power alone that can efTeft 
 the change : John, vi. 44. " No man can come ta 
 me, except the Father which hath fent me draw 
 him : and I will raife him up at the lall day.*" 
 
Ser. 12. THE YOKE OF CHRIST. 183 
 
 Pfal. ex. 3. " Thy people fliall be willing in the 
 day of thy power." The greatnefs of the change 
 neceffary to falvation demonftrates the fame thing : 
 John, iii. 3. " Verily, verily, I fay unto thee, Ex- 
 cept a man be born again, he cannot fee the king- 
 dom of God." The multitudes that perifli is a fur- 
 ther proof. *' Strive to enter in at the ftrait gate," 
 &c. To this may be added the danger of delay, 
 and the hardening power of habit, as frequently 
 mentioned in fcripture : Ecclef. xii. i. " Remem- 
 ber now thy Creator in the days of thy youth, 
 while the evil days come not, nor the years draw 
 nigh, when thou ihalt fay, I have no pleafurc in 
 them. Can the Ethiopian change his Ikin, or the 
 leopard his fpots ? then may ye alfo who are ac- 
 cuilomed to do evil learn to do well." To crown 
 the whole, there are inflances in which the day of 
 God's patience and forbearance is clofed, and the 
 linner's eyes fliall not be opened on his dan per : 
 Luke, xix. 41. 42. " And when he was come 
 near, he beheld the city, and wept over it, faying. 
 If thou hadft known, even thou, at leaft in this 
 thy day, the things which belong unto thy peace ! 
 but now they are hid from thine eyes." 2 ThefiV 
 ii. II. " For this caufe God fh all fend them ftronn- 
 
 o 
 
 deluiion, that they (liould believe a lie." 
 
 4. When Chrill fays, " My yoke is eafy, and 
 «iy burden is light," we are not to fuppofe that 
 even the children of God lliall meet with no diffi- 
 culties in their way. It feems to be the millake 
 of fome perfons to think that fo foon as they kave 
 truly embraced the gofpel, and obtained peace w4th 
 Godj^ the confiid is over, they fhall have an eafy 
 
184 THE YOKE OF CHRIST. Ser. 12. 
 
 and {lotliful aiTurance, without oppofition either' 
 from allii^llon or temptation. But this is quite con- 
 trary to what the fcripture teaches to expeft. It 
 teaches us to lay our account with oppoiition from, 
 every quarter, injury from without, and treachery 
 from within. The life of a Chriftian mull be a 
 life of vigilance and prayer. Outward peace, ill- 
 founded peace, a fecure unfaithful confcience, is 
 what we have the greatefl reafon to dread. Thefe 
 are hard fayings in the gofpel, v/hich even the 
 children of God find it difficult to receive. We 
 are expofed to continual temptation from tlie world 
 and from worldly men, and to frequent trials, both 
 as we are men and Chrillians : Heb. xii. 5. " And 
 ye have forgotten the exhortation, v^^hich fpeaketh 
 unto you as unto children. My fon,defpife not thou 
 the chaftening of the Lord, nor faint when thou art 
 rebuked of him." In the Chriftian warfare there 
 is no truce. It is only he that Ihall endure to the 
 end that ihall be faved. The lad enemy that fliall 
 be deflroyed is death. 
 
 Having thus reje£led thefe falfe and miflakcn ap- 
 prehenfions fometimes fuggefted by this pafTage of 
 fcripture, and greatly encouraged by fmooth and 
 mollifying teachers,, it remains, that I Ihould pro- 
 ceed to point out the true and proper meaning of it^ 
 and what we are to underftand when the Redeemer 
 invites finners to come to him, by faying, " My 
 yoke is eafy, and my burden is light." And be- 
 caufe there are m-any things pertaining to this fub« 
 je£l, that throw light upon each other, I ihall en- 
 deavour to take in the whole compafs of it, ma«- 
 
Ser. 12.- THE YOKE OF CHRIST. 185 
 
 king, however, the illuflration of each particular 
 very ihort. 
 
 I. The yoke of Chrift may be faid to be eafy, 
 and his burden light, becaufe his right to command 
 is undeniable : the authority with which he is invefl- 
 ed is complete a»d full. I have placed this firft, 
 becaufe it lies at the foundation of all religion, and 
 is nothing elfe but the fupreme authority and abfo- 
 lute dominion of Jehovah. We all naturally think 
 it hard to fubmit to ufurped authority, or mfjuft do- 
 minion ; but when the title to command is clear, 
 obedience imm.ediaiely appears to be reafonable 
 and neceiTary, and becomes our unfeigned choice, 
 or the deiire of the heart. Thus, nothing can be 
 more clear than the right of our Maker to the obe- 
 dience and fubmiffion of all his creatures. It is the 
 fenfe of this carried home upon the confcience, that 
 gives the firft rife to convi£lion of {in. A difcovery 
 of the power and majefty of the living God, lays 
 the creature in the duft, and produces fubje6lion. 
 But when to this is added, that he is Lord and pro- 
 prietor of all ; that all things were made by him, 
 and for him, then fin appears in the light of injuftice 
 and rebellion, and obedience, abfolute and uncon- 
 ditional, is felt to be his due. Believe it, my bre- 
 thren, when the revolted creature returns to his 
 allegiance, when the convinced finner fees the guilt 
 of his rebellion, it at once reconciles him to the law, 
 and makes him willing to put on the yoke. 
 
 The fame thing is a conftant and growing princi- 
 ple of obedience to the believer. He fees that he is 
 not his own. Ke perceives and admits his Creator's 
 and Redeemer's right. Ke is convinced, that as all 
 
l86 THE YOKE OF CHRIST. Ser. 12. 
 
 things were made for, as all things iliall finally tend 
 to, fo every intelligent creature ought fupremely 
 to aim at the glory of God. It is this radical prin- 
 ciple that chieily conftitutes the difference between 
 genuine obedience, and that conflrained fervice 
 which may be fometimes falfely fo called. Hence 
 it is that true obedience in conlidcred as a debt that 
 is due to God ; falfe obedience, on the contrary, 
 15 coniidered as a debt charged upon God. The 
 real Chrifcian is happy in fo far as he is able to obey, 
 and fincerely grieves for any remaining backward- 
 nefs and relu Glance in his ml ad. The yoke may 
 well be faid to be eafy, when he is brought to that 
 temper and difpolition, that it is not what he does, 
 but what he omits, that fills him with grief, or 
 covers him with fliame. 
 
 2. The Redeemer's yoke is eafy, and his burden 
 light, becaufe all his commands are in themfclves 
 perfedly jull and right. It is hard, indeed, to be 
 obliged to do what we cannot approve ; and fo long 
 as the finner has any objection agalnfl the law, obe- 
 dience muft be a burden. But every renewed mind 
 obtains adifcovery of the infinite amiablenefs of the 
 divine nature, and the excellence and perfed;ion 
 of the divine law. The law is holy, fays the 
 apoftle, Rom. vii. I2. " Wherefore the law is holy, 
 and the commandment holy, and juil, and good." 
 The law of God is a tranfcript of his ovvn infi- 
 nite excellence, and therefore mull be perfect and 
 faultlefs. We may take up this matter in a very 
 fimple, and at the fame time clear and confpicuous 
 point of view. The fum of the moral law is, 
 " Thou fiialt love,*' See. The whole is con- 
 
Ser. 12. THE YOKE OF CHRIST. 187 
 
 taiiied under thefe heads, efpecially the firft of them, 
 from which the other is a corollary. Is, there any 
 thing na.ore manifeftly reafonable, than that we 
 Ihould love fupremely what is fupremely excel- 
 lent ? or where is the rival, tliat can plead a better 
 title to our affedlion ? If he hath commanded us 
 to love what was not amiable, or to do what was 
 not reafonable, there would have been ground for 
 complaint. If we take the fenfe of the fecond table 
 by itfelf, we lliall fee the fame thing very plainly, 
 ** Thou ihalt love thy neighbour as thyfelf j" or, 
 which is the fame thing, " Whatfoever ye would 
 that men do unto you, do ye the fame unto them." 
 Is this unreafonable ? Is any man's reafon fo per- 
 verted, or his confcience fo depraved, as to com- 
 plain of this, as an unjuft or opprelTive law ? 
 There are fome who talk upon this fubjed: in fuch 
 a manner as we may truly fay of them, with the 
 apoftle, ** They fpeak of the law, and know nei- 
 ther what they fay, nor whereof they afFirm ;" and 
 they will fay. Our Saviour has made merciful abate- 
 ments of the law. Pray, has he made any abate- 
 ment of the love of God, and of our neighbour ? 
 Would you be fatisfied to hear any man trace out a 
 fyftem of moral duty, and make any alteration in 
 tljefe ? Yet they are the whole in fubftance , where- 
 ever thefe are, every thing will follow of courfe. 
 If you love God fupremely, and your neighbour 
 as yourfelf, you will negle6l no duty to the one or 
 to the other .- 
 
 When I am upon this branch of the fubjec^fc, the 
 reafonablenefs of God's commands, it will be pro- 
 per to obviate an apparent, and at the fame time 
 
i88 THE YOKE OF CHRIST. Scr. I a. 
 
 an important obje6lion. You will perhaps fay, To 
 keep the commands of God, is above our power. 
 Have not you yourfelf often taught us, that no mere 
 man in this life is able perfedlly to keep the com- 
 mandments of God ? * Can that be reafonable, then, 
 that is impofTible ?' Now conlidcr, I pray you, what 
 fort of impofTibility this is. It is not natural, but 
 moral. It is not want of power, but want of incli- 
 nation. Nothing is required of us that is unfuit- 
 able to our fituation, or above our natural powers ; 
 fo far from it, that even v.'hat was our duty before, 
 if by any accident it becomes impoilible in this 
 fenfe, it ceafes to be a duty. God no where com- 
 mands you to be taller or ftronger than he has 
 made you : and though he commands you to la- 
 bour, working with your hands, if he confines you 
 ^vith licknefs, this duty no longer binds. He has 
 given you faculties and natural powers for every 
 thing that he requires. Are not all your powers, 
 both of mind and body, as fit for your Maker's 
 fervice as for any other purpofe ? Is not the tongue 
 as fit to fpeak truth as falfehood : and every mem- 
 ber of the body as fit to do what is lawful or ufeful, 
 as what is finful or hurtful ? The commands of God, 
 then, are neither impoflible nor difficult to thofe 
 who are willing to obey them. No man can io^ 
 with truth, that he defired with all his heart to do 
 his Maker's will, and could not. But perhaps fome 
 will fay, * This indifpofition itfelf, is my nature, 
 I cannot help it.' If any think this excufe may be 
 offered to God, let him firft make trial of offering 
 it to his fellow-creature, or fuppofe another to 
 offer it to himfelf, Suppofe you ihould complain 
 
Ser. 12. THE YOKE OF CHRIST. ' 189 
 
 of another, for ftealing your fubllance, or blafting 
 your name, or otherwife injuring you ; and that he 
 fhould anfwer, that he could not help it. What ! 
 you would fay, you could not help it I what necef- 
 iity obliged you ? Why, fays he, it was my na- 
 ture, becaufe I hate you, and it grieves me to fee 
 you profper. Would that be accepted as an excufe ?- 
 I think not ; for it is the very elTence of the injury. 
 On the whole, it plainly appears, that the commands 
 of God are all reafonable and juft ; neither can they 
 fuffer any abatement, wdthout infringing upon the 
 holinefs of his own nature, and the wifdom and 
 equity of his government itfelf. 
 
 3. The Redeemer's yoke is eafy, and his burden 
 light, becaufe all his commands have an immediate 
 and direct tendency to promote our own comfort 
 and happinefs. They are not lefs reafonable as 
 they exprefs the right of the Creator, than they 
 are gracious as they are calculated to promote the 
 intereil of the creature. I do not mean here, only 
 or chiefly, the great reward which he hath ia 
 mercy provided and promifed to tliofe that keep 
 them, but that in their own nature they are fitted 
 . to promote our happinefs. 
 
 I have before fufficiently taken notice, that we 
 are not to underftand, by keeping the commands of 
 God, a conilrained outward, obedience, v/ithout the 
 inclination of the heart. Conftrained obedience, I 
 confefs, is neither acceptable to God, nor delightful 
 to man. But when the fervice of God is chofen 
 from the heart, it is both delightful and profitable 
 in all refpe^ls. If we examine the matter with care, 
 we Ihall find, that true religion confifls in the ex- 
 
 Vol. IV. R 
 
ig9 THE YOKE OF CHRIST. Ser. 12'. 
 
 ercife of the moll noble and grateful afFeftions of 
 mind, or rather the one leading difpofition, which, 
 when rightly directed as to its objedt, makes the 
 fum of religion, and is alfo the fource of felicity. 
 It is love, fupreme love to God, and, through him 
 and for him, to all his creatures, that is the fum of 
 religion; and muft not every body be fenlible, that 
 this is a temper and frame of mind much more de- 
 firable than its oppofite ? Carry the one and the 
 other through all their branches and expreffions, 
 and fee if they will bear the comparifon. From 
 love fpring thankfulnefs, contentment, fubmiffion, 
 benevolence, beneficence, meeknefs, compaffion, for- 
 givenefs ; and from hatred fpring ambition, rage, 
 impatience, malevolence, envy, revenge, and cruelty. 
 If there were no law of God at all, which of thofe 
 tribes of afFe6tions is more defirable of itfelf, or 
 jnofl conducive to our inward comfort and peace ? 
 
 If we try tliis matter by experience, let us alk 
 
 the children of God, whether they have found his 
 
 fervice burdenfome ? whether they would exchange 
 
 a meek, thankful, and contented frame of fpirit, 
 
 for the ftorms of rage, envy, or ambition ? Do they 
 
 look with a jealous or envious eye on the liberty 
 
 of wicked men ? on the contrary, they would not 
 
 exchange with any of them, a prifon for a palace, 
 
 or a fcaffold for a throne. Perhaps, though there 
 
 is great blindnefs in the underftanding itfelf, of 
 
 wicked men, we, may learn the truth even from 
 
 their experience and cohfefTions. We many times 
 
 hear them acknowledge their bondage ; and when 
 
 they do not explicitly acknowledge it, yet it is eafy 
 
 to perceive it. You never hear a bud man taking 
 
Ser. 12. THE YOKE OF CHRIST. igi 
 
 comfort to himfelf from the evil he has done, but 
 fometimes comparatively from the greater evit 
 that he has not done. Without going particularly 
 through every minute circumllance;, let us jull fay 
 in general, that whether we conlider the inward 
 temper, or the outward praftice, our relations, buli- 
 nefs, and enjoyments in life, or hope for futurity, 
 we cannot in any inflance depart from the com- 
 mandments of God, without at the fame time aft- 
 ing contrary to our own manifefl intereft : fo that 
 Wifdom fays with great truth and juftice, Prov. viii. 
 36. " He that fmneth againft me, wrongeth his 
 own foul : all they that hate me, love death." 
 
 4. The Redeemer's yoke is eafy, and his bur- 
 den light, becaufe he has given the moil free and 
 gracious invitation to finners to return to God. By 
 his fufferings he purchafed their pardon, and is in- 
 veiled with full authority to negotiate peace. 
 " Thus it is written, and thus it behoved him to 
 fufFer, that repentance and remiinon of fins," &.r. 
 What VvX are particularly to remember upon this 
 fubjeft is, that the invitation is, witiiout refcrve or 
 exception, to all of every charafter, however deep 
 and asfjjravated their offences: If. i. 18. " Come 
 now, and let us reafon together, faith the Lord : 
 though your iins be as fcarlet, they ill all be as white 
 as fnow ; though they be red like crimfon, they 
 (hall be as wool." i Tim. i. 15. " This is 
 a faithful faying, and worthy of all acceptation, 
 that Chriil Jefus came into the world to lave iin- 
 ners ; of whom I am chief. " The offer is alfo 
 free as to the terms, without any coftly or meriting 
 condition: Ifa.lv. i. " Ho, every one that thirll- 
 
 R 2 
 
jg2 THE YOKE OF CHRIST. Ser. 12. 
 
 cth, come ye to the waters, and he that hath no 
 money ; come ye, buy and eat ; yea, come, buy 
 wine and milk, without money and without price," 
 Rev. xxii. 17. " And the Spirit and the bride fay. 
 Come ; and let him that heareth fay, Come ; and let 
 him that is athirft come ; and whofoever will, let 
 him take the water of life freely." Can there be 
 any thing more encouraging than thefe gracious in- 
 vitations ? Here it is that we oueht to take in the 
 wife and happy conflitution of the Redeemer's per- 
 fon, as the fon of man, as well as the Son of God, 
 and the meeknefs and gentlenefs of his difpofition. 
 This was prophelied of him of old, Ifa. xlii. i, 2, 3. 
 ** Behold my fervant whom I uphold ; mine ele6^, 
 in whom my foul delighteth ; 1 have put my fpirit 
 upon him, he iliall bring forth judgement to the 
 Gentiles. He lliall not cry, nor lift up, nor caufe 
 his voice to be heard in the llreet. A bruifed reed 
 .(liall he not break -, and the fmoaking flax fliall he 
 not quench : he fliall bring forth judgement unto 
 truth." This was beautifully and admirably ful- 
 filled by his appearance in the flelh, by the mean- 
 nefs of his birth, though not of his parentage, by 
 ihe poverty and felf-denial of his life, by the meek- 
 jiefs and lowlinefs of his carriage, not only through 
 life, but in the lad and fuffering ftage of it ; for 
 lie endured the contradiction of linners againil 
 
 o 
 
 himfelf J when he was reviled, he reviled not again. 
 So that he might with the greatefl juflice fay as ia 
 the context, " Take my yoke." 
 
 5. The Redeemer's yoke is eafy, and his burden 
 light, becaufe he hath made abundant proviiion of 
 divine ilrength, to enable us to keep his command^ 
 
Ser. 12. THE YOKE OF CHRIST. 193 
 
 ments. How gracious thefe laws, when the Law- 
 giver commurxicates flrength for performance ? 
 This takes away all objeftion, and removes everj 
 difficulty. What is impoffible with man, is pofTible 
 v/ith God. There is no heart fo hard, but Omni- 
 potence is able to foften it ; no temper fo depraved, 
 but the Creator is able to renew it. The conver- 
 {ion of a finner is always confidered in fcripture as 
 the work of God : ** God, who at firft commanded 
 the light to lliine out of darknefs," &:c. The pro- 
 mife of the new covenant is thus defcribed by 
 Ezekiel, xxxvi. 25. " Then will I fprinkle clean 
 water upon you, and ye lliall be clean : from all 
 your filthinefs, and from all your idols, will I cleanfe 
 you." And in the New Teftament, faith which 
 unites us to Chrill:, and every other good difpolition, 
 is reprefented as the gift of God: Eph. ii. 8. *'For 
 by grace ye are faved, through faith ; and that not 
 of yourfelves : it is the gift of God." 
 
 And as the converlion of linners, fo the dallv 
 growth of the fpiritual life in believers, is to bt- 
 imputed entirely to the fame caufe ; for this end it 
 was, that it pleafed the Father that all fulnefs lliould 
 dwell in Chrift ; and we have this teftimony from 
 the apoftle John, i. 16. " And of his fulnefs have 
 all we received, and grace for grace." — . 
 
 R3 
 
SERMON XIII. 
 
 THE GLORY OF THE REDEEMER IN THE 
 PERPETUITY OF HiS WORK. 
 
 Psalm Ixxii. 17. 
 
 His name shall endure for ever : his name shall he 
 continued as long as the sun ; and men shall he 
 blessed in him : all natio?is shall call him hlessedm 
 
 ACTION SERMON. 
 
 My Brethren, 
 
 THE whole fyftem of providence and gface 
 was fixed in the eternal purpofe of God, be- 
 fore the foundation of the world. Hence he is re- 
 prefented. If. xlvi. 10. as " declaring the end from 
 the beginning, and from ancient times the things 
 that are not yet done, faying. My counfel Ihall 
 Hand, and 1 will do all my pleafme." The wri- 
 tings of the Old Tellam.ent give us the hiftory of 
 the feveral openings of this plan, during that dif- 
 penfation, in which we may obferve almoft conti- 
 nual references to the appearance of an illullrious 
 perfon, at a certain important period, called " the 
 fulnefs of tim(i." 
 
Ser. 13. THE GLORY OF THE REDEEMER, &:c. I95 
 
 The appearance of the Saviour in our nature, in- 
 cluding his obedience, his fuiFerings and death, his 
 triumphant refurredlion and afcenlion, was an event 
 fo aftoniihing in itfelf, and fo great in its effe6ls, as 
 being the means appointed of God for the redemp- 
 tion of a loft world, that we need not be furprifed 
 at the care taken in the Old-Teftament church, to 
 keep it always in view. It was natural for holy and 
 good men, who had fo many intimations given 
 them of it, to think on it with pleafure, and when 
 they were led to fpeak of future times, to bring in 
 this remarkable period, and mention it with rapture. 
 And when God infpired his fervants to prophefy of 
 the profperity and happinefs of his church and king- 
 dom, he could not fail to raife their defcriptions, 
 and lead themi to give fuch views of things as were 
 fuitable to that great event, which was to be fuch 
 a lignal illuftration of his glorious goodnefs, and fo 
 great a blefllng to mankind. 
 
 Hence it is, that we find feveral prophefies begun, 
 in appearance, to celebrate fome public bleffing, at 
 or near the times in which they were delivered^ 
 gradually fo heightened by feveral expreflions, as we 
 may perceive that in their full extent they could only 
 relate to the times of the Meffiah. Such, for in- 
 flance, is that in my text : for if we lay together 
 the accounts we have of Solomon, in fcripture, 
 and the felicity of his reign ; if we remember the 
 fcandalous fteps he made in the latter part of his 
 life, the dreadful rent that happened in the reign 
 of his fon and immediate fucceffor j and that, after 
 the courfe of a few ages, Judah was carried into 
 captivity, we muft be fenfiblc; that the exprefiions 
 
1^6 THE GLORY OF THE REDEEMER IN Ser. I5. 
 
 in the text are by far too much exalted, if nothing 
 elfe was intended by them. But if we confider 
 them as relating to Meffiah the Prince, then we fee 
 every thing literally fulfilled to the utmofl import 
 and extent of the prophetic language. " His name 
 {hall endure for ever : his name fliall be continued 
 as long as the fun ; and men fhall be bleiTed in him : 
 all nations ihall call him blefTed.'* 
 
 It is below the majefty of the fcriptures, to make 
 ufe of flrong and lofty expreffions to denote a very 
 common and ordinary event, to which they cannot 
 be applied without making great abatements. This 
 is a fault men often fail into ; but it would be 
 very unjufl to impute it to perfons fpeaking under 
 the immediate influence of the Spirit of God. We 
 may therefore lay it down as one good rule for un- 
 derllanding the prophetic writings, that whenever 
 they rife far above the fubjecl they were treating 
 of, into expreffions literally applicable to the Mef- 
 iiah, and which, in their full extent, can belong to 
 none but him, he is to be conlidered as chiefly in 
 the view of the Spirit of God. Now, this being 
 the cafe with my text, as I hope appears fufliciently 
 from what has been already faid, I fhall confider it 
 as a noble and animated prophecy of the glory of 
 his reign ; which will be the more proper intro- 
 duction to this day's work, as what we are now to 
 be employed about is an eminent part of its accom- 
 plifhment. 
 
 In difcourfing further on it at prefent, I fliall cir- 
 cumfcribe the fubjedl, and only, 
 
 I. Endeavour to open the import of this magni- 
 ficent declaration, as underllood of Chrift. *< Hi« 
 name fhall endure for ever," ^c. 
 
Str. 13. THE PERPETUITY OF HIS WORK. Jgj 
 
 II. Make feme pradlical improvement of the 
 fubjeft, for your inftru6lion and affiflafice in the 
 prefent duty. 
 
 I. Then, let us endeavour to open the import 
 of this magnificent declaration as underllood of 
 Chrift, " His name ihall endure for ever,'* &c. 
 And, inthQj^rst place. It carries in it an aflurance 
 of the greatnefs of his power as a Saviour, and the 
 perfect fecurity of all thofe who put their trufl ia 
 him. The word name often iignifies the excellence 
 or perfedion of the perfon named or referred to. 
 This is efpecially the cafe in fcripture, with refpe<5t 
 to God, where his name is juft his glory and all- 
 fufEciency revealed. The name of the Lord is ia 
 many paiTages of equivalent meaning with the 
 power of God: thus, Prov. xviii. 10. " The name 
 of the Lord is a ftrong tovv'er ; the righteous runneth 
 into it, and is fare." Pfalm xx. i. " The Lord 
 hear thee in the day of trouble ; the name of the 
 'God of Jacob defend thee." This may with the 
 greater propriety be applied to Chrift, that you 
 may know the name of Jefus^ was by the exprefs 
 appointment of the angel of the Lord, given to him 
 at his birth, to denote the great deliverance he was 
 to work for iinners, in faving them from their fins. 
 This is the great errand on, which the Son of God 
 came into the world, i Tim. i. 15. " This is a 
 faithful faying, and worthy of all acceptation, that 
 Chrift Jefus came into the world to fave finners ; of 
 whom 1 am chief," The fuccefs he ftiould have 
 in this work is. often celebrated ; as Ifaiah liii. 10. 
 II. " Yet it plcafgd the Lord to bruife him 5 he 
 
198 THE GLORY OF THE REDEEMER IN Ser. I3. 
 
 hath put him to grief: when thou ihall make his 
 foul an offering for fin, he fhall fee his feed, he ihall 
 prolong his days, and the pleafure of the Lord fhall 
 profper in his hand. He fhall fee of the travail of his 
 foul, and fliall be fatisfied ; by his knowledge fhall my 
 righteous fervant juflify many ; for he fhall bear their 
 iniquities." His power as a Saviour, to break the 
 chains of Satan, and to deliver the captive foul, is 
 frequently declared in the flrongefl; terms ; as If. xlii. 
 6. 7. 8. " I the Lord have called thee in righteouf- 
 nefs, and I will hqld thine hand, and will keep 
 thee, and give thee for a covenant of the people, 
 for a light of the Gentiles ; to open the blind eyes, 
 to bring out the prifoners from the prifon, and them 
 that fit in darknefs out of the prifon-houfe. I am 
 the Lord ; that is my name : and my glory will I 
 not give to another, neither my praife to graven 
 images." Ifaiah, Ixiii. i. ** Who is this that Com- 
 eth from Edom, with dyed garments from Bozrah ? 
 this that is glorious in his apparel, travelling in the 
 greatnefs of his flrength ? I that fpeak in righ- 
 teoufnefs, mighty to fave." This power of Chrifl 
 to fave, feems to be plainly called his name, i John, 
 iii. 23. " And this is his commandment, that we 
 fhould believe on the name of his Son Jefus Chrift, 
 and love one another, as he gave us commandment." 
 Thus it is reafonable to think, that the power of 
 Chrill as a Saviour is celebrated in our text, as 
 what would ever remain a fure and plentiful fource 
 of falvation to mankind, and be ever depended upon 
 and acknowledged as fuch by all the redeemed. 
 This glory of Chrifl' s name as a Saviour, has a par- 
 
Sftr. 13. THE PERPETUITY OF HIS WORK. 195 
 
 ticular refpefl to the wretched and deplorable ft ate 
 of thofe who are the objects of his mercy, and that 
 there are none beyond the reach of his power ; that 
 there is none fo loaded with guilt, or fo ftained with 
 pollution, but he is able to purchafe their pardon, 
 and to effeft their deliverance. Perfons, you know, 
 inflicted with inveterate and dangerous difeafes, are 
 apt to hearken with eagernefs to the name of an 
 eminent phyfician, from whofe fkill they may en- 
 tertain fome hopes of recovery, and the greater and 
 more illuftrious his name is, they are apt to place 
 the greater confidence in him. So when we hear 
 that Chrift's name fliall endure for ever, it fhould 
 encourage finners of whatever rank to fly to him, 
 and to put their truft in him. God reafons thus in 
 illuftrating his own mercy. If. i. 18. 19. " Come 
 now, and let us reafon together, faith the Lord ; 
 though your fins be as fcarlet, they fliall be as 
 white as fnow j though they be red like crimfon, 
 they fiiall be as wool. If ye be willing and obe- 
 dient, ye fhall eat the good of the land." And to 
 the fame purpofe, If.lv. 7. " Let the wicked for- 
 fake his way, and the unrighteous man his thoughts : 
 and let him return unto the Lord, and he will have 
 mercy upon him ; and to our God, for he will abun- 
 dantly pardon." But he hath given us ftill greater 
 encouragement, by committing the work of our fal- 
 vation to fo glorious a perfon, in whofe hand it 
 cannot fail, Pfalm Ixxxix. 18. 19. " For the Lord 
 is our defence j and the Holy One of Ifrael is our 
 King. Then thou fpeakeft in vifion to thy Holy 
 One, and faidft, I have laid help upon one that is 
 mighty : I have exalted one chofen out of the 
 
200 THE GLORY OF THE REDEEMER IN Ser. I3. 
 
 people." If. Ix. 6. " For imto us a child is born, 
 unto us a fon is given, and the government fliall be 
 upon his fhonlder ; and his name ihall be called 
 Wonderful, Counfellor, The Mighty God, The 
 Everlafting Father, The Prince of Peace." Not to 
 infift on the many paflages in the New Teftament, 
 which point our attention to the pov/er and dignity 
 of Chrift, I (hall only mention, Heb. vii. 25. 
 '* Wherefore he is able alfo to fave them to the 
 uttermoil that come unto God by him, feeing he 
 ever liveth to make intercefiion for them." 
 
 I fhall only further fay, that the glory of Chrifl's 
 name, as an almighty Saviour, may be conlidered 
 in its fuperior luftre to every thing that might be 
 fuppofed to come in competition with him, or pre- 
 tend to be put in his place. This is certainly the 
 meaning of a great name, v/hen applied to men. 
 He is faid to obtain the greateft name, who outftrips 
 or eclipfes others by the glory of his deeds ; the 
 fame mull be the meaning of this paiTage, as ap- 
 plied to our Redeemer : " His name (liall endure 
 for ever." The names of others fhall foon be loft. 
 Their inferior bn'ghtnefs will foon decay : but his 
 ihall continue for ever with unfading and increaiing 
 luftre. 
 
 Thi5, my brethren, is a circumftance that ought 
 never to be omitted. We cannot honour Chrift as 
 an almighty Saviour, unlefs we believe and remem* 
 ber that he is the only Saviour. There are fome 
 paftages in the prophetic writings, in which God 
 afierts his own incommunicable glory, in opposition 
 to the vanities of the Gentiles, and that in language 
 inimitably ftrong : Ifa. xl. 17. 18. " All nations 
 
Ser. 13. THE PERPETUITY OF HIS WORK. 201 
 
 before him are as nothing, and they are counted to 
 him lefs than nothing, and vanity. To whom then 
 will ye liken God ? or what likenefs will ye com- 
 pare unto him ?" Ifa. xliii. ic. 11. 12. 13. ** Ye 
 are my witnefTes, faith the Lord, and my fervant, 
 whom I have chofen : that ye may know and be*, 
 lieve me, and underiland that I am he : before me 
 there was no God formed, neither fhall there be 
 after me. I, even I am the Lord, and belide me 
 there is no Saviour.^ I have declared, and have 
 faved, and I have fhewed, when there was no 
 •ftrange god among you ; therefore ye are my wit- 
 nelles, faith the Lord, that I am God. Yea, before 
 the day was, I am he ; and there is none that can 
 deliver out of my hand : I will work, and who fliall 
 let it ?'* Hofea, xiii. 4. " Yet I am the Lord thy 
 God from the land of Egypt, and thou fnalt know 
 no God but me; for there is no faviour belide me.*' 
 The fame peculiar and exclufive honour belongs 
 to Chrift, as the hope of finners : A<5ls, iv. 12. 
 ** Neither is there falvation in any other : for there 
 is none other name under heaven given among men 
 whereby we muft be faved." 
 
 I might illuftrate this fenfe of the palTage before 
 us, by ihewing you that all the rites and ceremo- 
 nies of the ancient difpenfation derived their, effi- 
 cacy from their relation to Chriil. But I inall only 
 tell you, that all the dependance which you place 
 in any thing elfe for your acceptance with God, is 
 an injury to the honour of your Redeemer ; that 
 all felf-righteoufnefs and felf-dependance, to v^hich 
 there is in man by nature fo /llrong a tendency, ob- 
 fcures the luflre of that name which iiiall endure 
 
 Voj.. IV. S 
 
•202 THE GLORY OF THE REDEEMER IN Ser. I3. 
 
 for ever ; that as he is able to fave finners to the 
 uttermoft, fo they fliall never obtain falvation, but 
 by him. As it is he who laid the foundation of 
 this great work, who carries it on through' all the 
 fteps of its progrefs, and at laft brings it to perfec- 
 tion, fo he will have (and why Ihould he not have?) 
 the undivided glory. 
 
 This leads me to obferve, that the magnificent 
 declaration in the text concerning Chrift, implies 
 the immortal honour and renown which he would 
 acquire by the work of man's redemption. Every 
 one knows that, in fcripture-ftyle, to get a name is 
 to acquire renown and glory, by fome illuilrious 
 atchievement ; as, 2 Sam. viii. 13. " And David 
 gat him a name when he returned from fmiting the 
 Syrians in the Valley of Salt, being eighteen thou- 
 fand men." 
 
 And furely, my brethren, the undertaking of 
 Chrift was the moft glorious in itfelf, the moft ar- 
 duous in its accomplifhment, the moft blefled in its 
 cffe£bs, and the moft generous and difinterefted in 
 him, that can poffibly be conceived. Think on 
 this part of the fubje6t, I befeech you, with atten- 
 tion ; and weigh the intimations we have of it in 
 fcripture. And for this purpofe obferve, that he 
 acquired glory with. God, with angels, and with 
 men. 
 
 As the falvation of finners "was a work in which 
 the glory of God the Father was eminently illuf- 
 trated, fo he is reprefented as looking with the 
 higheft complacency on Chrift, in the undertaking 
 and accompliftiment of it. Thus, Matth. iii. 17. 
 *' And lo, a voice from heaven^ {zj'm^, This i^ 
 
Ser. 13. l-HE PERPETUITY OF HIS WORK. 20J 
 
 my beloved Son, in whom I am well pleafed.*' 
 And again, at his transfiguration, Mattk. xvii. 5. 
 *< While he yet fpake, behold a bright cloud 
 overlhadowed them : and behold a voice out of the 
 cloud, which faid. This is my beloved Son, in 
 whom 1 am well pleafed ; hear ye him." Ifa. xlii, i, 
 ** Behold my fervant, whom I uphold ; mine eleft, 
 in whom m.y foul delighteth : I have put my fpirit 
 upon him, he fhall bring forth judgement to the 
 Gentiies." We fee alfo, that God is reprefented 
 as having put the higheft honour on the Redeemer, 
 in reward of his fufFerings : Phil. ii. 9, 10. 11. 
 *' Wherefore God hath alfo highly exalted him, and 
 given him a name which is above every name ; 
 that zt the name of Jefus every knee fhould bow, 01 
 things in heaven, and things in earth, and things 
 under the earth ; and that every tongue fliould con- 
 fefs that Jefus Chrift is Lord, to the glory of God 
 the Father." Heb. ii. 9. " But we fee Jefus, who 
 was made a little lov/er than the angels, for the fuf- 
 ferings of death, crowned with glory and honour ; 
 that he by the grace of God fhould tafte death for 
 every man." See alfo Heb. xii. 2. " Looking 
 unto Jefus, the author and finilher of our faith ; who, 
 for the joy that was fet before him, endured the 
 crofs, defpifing the fliame, and is fet down at the 
 right hand of the throne of God." 
 
 I am fenfible, my brethren, that this delight and 
 approbation, which the Father is reprefented as ex- 
 preiung in the undertaking of the Son, is a fubjeft 
 of the moft elevated nature, on which we ought to 
 think and fpeak with tUfe utmoft veneration, and 
 with the greateft referve. But fince he hath re- 
 
 S» 
 
204 THE GLORY OF THE REDEEMER IN" Ser. I3. 
 
 vealed, it is our duty to improve it. Does it not 
 carry your thoughts naturally to that expreffion we 
 find ufed in fcripture, at the fmiilnng of the material 
 creation, mentioned at the end of every day's work, 
 and repeated on a review of the whole. Gen. i. 31. 
 " And God faw every thing that he had made, 
 and, behold, it was very good." 
 
 We muft needs conceive the omnipotent Jehovah, 
 Father, Son, and Holy Ghoft, as pofTeffed, not only 
 of abfolute and unchangeable perfection, but of in- 
 finite and inconceivable felicity. And may we 
 not, muft we not conceive, that this felicity confifts 
 both in the contemplation and exercife of all his 
 glorious attributes, and in nothing mere than in the 
 redemption of finners, in which his power, wif- 
 dom, holinefs, juftice, and mercy, are feverally and 
 jointly fo confpicuoufly difplayed? /Nay, may we 
 not venture, witli reverence, further to fay, that the 
 three perfons in the Trinity, by their diftinCl proper- 
 ties, and peculiar agency, receive and impart everlaft- 
 ing delight to one another, in their ineffable commu- 
 nion ? The eternal Word is reprefented as faying, 
 Prov. viii. 30. " Then was I by him as one 
 brought up with him ; and I was daily his delight, 
 rejoicing always before him." 
 
 (2.) The Redeemer acquired immortal renown 
 among the angels, and the whole celeftial hoft. 
 This we may fpeak of with abundance of certainty, 
 and with yet clearer comprehenfion. Doubtlefs 
 their happinefs confiRs in the vifion and contempla- 
 tion of an infinite God. And therefore the mani- 
 •feilation and exercife of ffie divine perfections, both 
 in providence and grace, adminifter to them matter 
 
Ser. 13. TKE PERFETUITY OF IIIS WORK. iOj 
 
 of continual and increaling delight. There is a 
 beautifiii reprefentation of their employment, If-vi. 
 I. 2. 3. <* In the year that king Uzziah died, I 
 law alfo the Lord fitting upon a throne, high and 
 lifted up, and his train filled the temple. Above 
 it ftood the feraphims : each one had fix wings : 
 with twain he covered his face, with twain he co- 
 vered his feet, and v/ith twain he did fly. And 
 one cried unto another, and faid, Holy, holy, holy, 
 is the Lord of hoiis ; the whole earth is full of his 
 glory," 
 
 Now, there Is no reafon to doubt that the work of 
 redemption, in all its parts, in which they themfelves 
 have an inferior employment, as miniiiering fpirits, 
 under the dominion of the uncreated Angel of the 
 covenant, muft be a fource of the pureR felicity^ 
 and a fubject of the moil elevated praife ; in a par- 
 ticular manner, the aiTumption of our nature i;ito a 
 perfonal union with the divine. You fee how they 
 fing praifes at the birth of the Saviour, Luke ii. 
 13. 14. " And fuddenly there was with tlie angeJ 
 a multitude of the, heavenly hoft, praifing God, and 
 faying, Glory to God in the highefl, and on earth 
 peace, good- will toward men." 
 
 The humiliation, fufferings, and death of God's 
 eternal Son, his \4£lory upon the crcfs, liis refur- 
 re6lion from the dead, and .triumph over principa- 
 lities and powers, that is to fay, the revolted angels,, 
 muli have often laid thefe fervants of the living 
 God proftrate in adoration. Thi>i is not a matter 
 of conjecture, but clearly revealed j the whole plaa 
 of redemption bei::g called a myftery, which the 
 angels defire to penetrate, 1 Peter, le, ii. i?.. " Q£ 
 
 S3 
 
2o6 THE GLOHY OF THE REDEEMER IN Sei*. I3. 
 
 which- falvation the prophets have inquired, and 
 fearched diligently, who prophefied of the grace 
 that Ihould come unto you : fearching what, or 
 what manner of time the fpirit of Chrill which was- 
 in them did fignify, when it teflified before hand the 
 fufFerings of Chrift, and the glory that fliould follow : 
 unto whom it was revealed, that not unto them- 
 ■felves, but unto us, they did minifter the things 
 which are now reported unto you by them that 
 have preached the gofpel unto you, with the Holy 
 Ghoft fent down from heaven ; v,'hich things the 
 anp'els delire to look into.-' 
 
 o 
 
 Realize thefe great truths to yourfelves, my bre- 
 thren. What think you were the views of the in- 
 numerable hofts of cherubim and feraphim, when 
 fome of them conduced the afcending Saviour, and 
 others received him, when he entered within the 
 veil ? What think you were their views when 
 they beheld the Mediator, God-man, exalted at 
 the right hand of God, and had a new objeft of 
 adoration, bearing the fears of his fufferings, and 
 known by the print of the nails, and by his bleed- 
 ing temples ? Heb, i. 6. " And again, when he 
 bringeth in the fir ft .begotten into the world, he 
 faith. And let all the angels of God worfliip him." 
 Or, when they faw the dominion and power with 
 which he was inveiled as King of kings, and Lord 
 of lords, I Peter, iii. 22. " Who is gone into 
 heaven, and is on the right hand of God, angels, 
 and authorities, and powers, being made fubjeft 
 unto him." 
 
 This renown of the Saviour muft have been 
 much greater among them, if it is true what many 
 
Ser. 13. THE PERPETUITY OF HIS WORK. 207 
 
 intelligent divines have fuppofed, that hy the fame 
 glorious undertaking by which he redeemed ele6l 
 iinners, he eilabliflied and confirmed the obedient 
 angels in a ftate of holinefs and happinefs. I fliall 
 only further fay, that we are exprefsly told, the 
 .adminiflration of divine grace, or the government 
 and prefervation of the church of Chrift, is a conti- 
 nued illuftration, to the fp^'rits above, of his Father's 
 wifdom : Eph. iii, 10. ** To the intent that now, 
 unto the principalities and powers in heavenly 
 places, might be known by the church the mani- 
 fold wifdom of God." Agreeably to this, we find 
 that in the book of Revelation, which opens the 
 great fcenes of providence to the church militant, 
 there are feveral vifions in which the angels are re- 
 prefented as uniting their praifes with redeemed 
 finners, and direfting their w^orlhip to the fame great 
 obje£t. This leads me to obferve, 
 
 (3.) That the Saviour acquired immortal renown 
 among iinners of mankind. If the angels, who 
 were either fpe6lators only, or at moll but partial 
 fharers in redeeming grace, do yet hold him in the 
 highefl honour, what is, and mufl be, the fenfe of 
 gratitude which dwells in the heart of a pardoned 
 finner ? O, my brethren, how many circumltances 
 concur to bind the heart of the believer in eternal 
 bonds of gratitude to Chrifl ! Who can conceive 
 or exprefs the debt of the finner . to the Saviour ! 
 He is redeemed from everlafting deftrud;ion, he is 
 faved from wrath through him. Whoever is hum- 
 bled, through fear of the vengeance of a holy and 
 jealous God, what fervent love will he bear to him, 
 who hath wrought his deliverance, who hath pur- 
 
2o8 THE GLORY OF THE REDEEMER IN Ser. I5, 
 
 chafed his pardon ! If he is filled with a deep 
 ienfe of his own unworthinefs, of his aggravated 
 and inexcufeable provocations, with what rapture 
 mufl he look upon that Saviour, who forgave him 
 gracioully, and loved him freely ? Who is not 
 moved with that inimitable picture of penitent love^ 
 when Mary Magdalene came in, as it is related, 
 Luke, vii. 37. 38. " And, behold, a woman in the 
 city, who was a finner, when ihe knew that Jefus 
 fat at meat in the Pharifee's houfe, brought an ala- 
 bafter-box of ointment, and ftood at his feet behind 
 him, weeping, and began to wafh his feet with tears, 
 and did wipe them with the hairs of her head, and 
 kifled his feet, and anointed them with the oint- 
 ment." And how juft and proper that reile£tion 
 of our Saviour, in the 47th verfe, " Wherefore, I 
 fay unto thee, Her fins, which are many, are for- 
 given ; for fhe loved much ; but to whom little is 
 forgiven, the fame loveth little." The believer's^ 
 elleem and gratitude muft be greatly increafed, by 
 confidering the unfpeakable coft at which his deli- 
 verance was bought, the amazing and aife^ting 
 fufferings which the Redeemer endured in his room. 
 When he follows the patient and immaculate Sa- 
 viour, by the eye of faith, from his inward anguilh 
 in the garden, to his fhameful fufferings on the ac- 
 curfed tree — with what relenting of heart will he 
 view that blelTed head crowned with thorns, that 
 facred body nailed to the crofs ! And when he 
 carries forward his views to the glory and happi- 
 nefs prepared for him, in the Redeemer's prefence 
 above, what is the fum of his obligationis ? What 
 boiuids can be fet to tliis conqueror's renown ? In. 
 
Ser. 13. THE PERPETUITY OF HIS WORK. 209 
 
 what better way can we exprefs this, than by re- 
 peating and adopting thefe animating fongs of praife, 
 which are now making a great part of the worlhip 
 of Heaven ? Rev. v. 11. — 14. " And I beheld, and 
 I heard the voice of many angels round about the 
 throne, and the beafls, and the elders : and the 
 number of them was ten thoufand times ten thou- 
 fand, and thoufands of thoufands ; faying with a 
 loud voice. Worthy is the Lamb that was flain to 
 receive power, and riches, and wifdom, and ftrength, 
 and honour, and glory, and bleffing. And every 
 creature which is in heaven, and on the earth, and 
 under the earth, and fuch as are in the fea, and all 
 that are iii them, heard I faying, Bleffing, and ho- 
 nour, and glory, and power, be unto him that lit- 
 teth upon the throne, and unto the Lamb, for ever 
 and ever. And the four beafls faid. Amen. And 
 the four and twenty elders fell down and worihip- 
 ped him that liveth for ever and ever. "a— And 
 Rev. vii. 9. 10. 11. 
 
 3. In the lall place, the magnificent declaration 
 concerning Chrift in the text, implies the ft ability 
 arid perpetuity of his kingdom. The glorious pro- 
 mifes made to the houfe and family of David, have 
 their chief and full accomplifliment in Chrift the 
 fon of David. The earthly kingdom erefted iu 
 that family has long ago been deftroyed ; but the 
 Redeemer's fpiritual kingdom is an everlafting 
 kingdom, and his dominion fliall have no end. 
 This was the promife of the Father to the Meffiah, 
 Pfal. Ixxxix. 36. 37. " His feed fliall endure for 
 ever, and his throne as the fun before me. It ftiall 
 
2IO THE GLORY OE THE REDEEMER IN Ser. I3. 
 
 be eflablifhed for ever as the moon, and as a faith- 
 ful witnefs in heaven. Selah." 
 
 It is one great end of the facrament of the Lord's 
 flipper, to perpetuate the Redeemer's name : " As 
 often as ye eat this bread, and drink this cup, ye 
 do fhew forth the Lord's death till he come ;" and 
 it is a noble and reviving obje£l of faith, that we 
 know that his kingdom ihall Hand fall for ever. 
 Hell itfelf may rage, and the princes of this world 
 may combine to ihake his glorious throne ; but he 
 that fits in heaven fliall laugh, the King of Zion 
 fliall hold their impotent attempts in derilion. He 
 fliall maintain his intcreft in fpite of all the efforts 
 of his numerous and inveterate enemies. He hath 
 often done fo already, and Ihall continue to do fo 
 till the end of time, Rev. xvii. I4. 
 
 I PROCEED now to make fome practical applica- 
 tion of what hath been faid. And, 
 
 I . Let us adore the w^ifdom, and the power of 
 Ghrift. 
 
 My brethren, when we eonfider the fimplicity 
 ef the gofpel, and the fcandal of the crofs ; when 
 tye conlider the whole fyftem of the doftrine ac- 
 cording to godlinefs, and falvation by grace, how 
 diredlly contrary it is to the pride of our nature, 
 how many attempts have been, and continue to be 
 made in every age, to fupprefs it by violence, to 
 bkcken it by (lander, and to adulterate it by mix- 
 ture ; it is a ftanding miracle that it has been able 
 to hold its ground. Whoever will refledl either 
 upon the prefent flate, or the pall hillory of the 
 -church of Ghrift, muft be obliged to fay, that OTjr 
 
Ser. 13. THE PERPETUITY or HIS WORK. 21 S 
 
 faith does not ftand in the wifdom of men, but in 
 the power of God. I muft not omit to fay, that 
 we are perhaps as much indebted, in this nation, to 
 the goodnefs of Providence in this refpeft, as any 
 corner of the earth ; and I cannot but be pleafed 
 with the choice which our fathers made, of an 
 emblem and motto for the church of Scotland, a 
 bufh burning, but not confumed. Let us rejoice in 
 the faith, that the Prince of the kings of the earth, 
 who liath hitherto maintained his truths and intereft 
 againfl all the power and cunning of earthly policy, 
 will continue to preferve them, and that " his name 
 fhall endure for ever : his name fliall be continued 
 as long as the fun ; and men fhall be blefled in him : 
 all nations Ihall call him blefled." 
 
 2. You may learn from what hath been faid, the 
 guilt and danger of the enemies of Chrifl: ; of all 
 thofe who fet light by the glory of his perfon, and 
 are unwilling to be indebted to the riches of his 
 grace. I would willingly afpire to the character 
 which the apoftle Paul alTumes to himfelf, 2 Cor. 
 ii. 17. ** For we are not as many, which corrupt 
 the word of God : but aS of fincerity, but as of God, 
 in the fight of God fpeak we in Chrift." Chrifl 
 is the only foundation of a finner's hope: i Cor. iii, 
 II." For other foundation can no man lay than that 
 is laid, which is Jefus Chrifl." There may be a form 
 of godlinefs, nay, there may be an oftentatious 
 parade of human virtue, but there can be notliing 
 of the fpirit and power of true religion, without a 
 clear difcovery and fincere confeflion of our loft 
 and depraved ftate by nature, without a believing 
 application to the mercy of God, through the blood 
 
ai2 THE GLORY OF THE REDEElvrER IN Ser. I3. 
 
 of the atonement. Think not, I beleech you, to 
 fruftrate the word of God. The following tefti- 
 monj comes from the Amen, the true and faithful 
 Witnefs, John, xiv. 6. "I am the way, and the 
 truth, and the life : no man cometh unto the Father 
 but by me." If fo great honour is put upon the 
 Redeemer by God the Father, and by his holy 
 angels, how unfpeakably dangerous mull it be 
 for finners to defpife him. You can never defpife 
 this ordinance of God for falvation, but from the 
 greateft ignorance of yourfelves. My heart bleeds 
 to think of the deluiion of the defpifers of the go- 
 fpel. What views can you have of the immaculate 
 nature and holy law of God, if you trull in your- 
 felves that you are righteous ? What experience 
 have you of the liability of thefe refolutions that 
 have been taken as in your ftrength ? How weak 
 and defei6live is that virtue which is founded only 
 on human prudence, or motives of prefent conve- 
 niency ? One believing view of a Saviour on the 
 crofs, will have a more powerful influence in mor- 
 tifying corruptions, than all other arguments what- 
 ever. One fervent prayer, urged in the name of 
 Chrill, will be more elTeftual for your preferva- 
 tion, than a thoufand merely human refolutionS.— 
 Obey this falutary counfel, John, xv. 4. " Abide in 
 me, and I in you. As the branch cannot bear fruit 
 of itfelf, except it abide in the vine ; no more can 
 ye, except ye abide in me." 
 
 3. From what has been faid, let me befeech you 
 to try your title to fit down at the Lord's table. 
 This ordinance was exprefsly inflituted for putting 
 honour on the Redeemer's name. He is the fum 
 
Ser. 13» THE PERPETUITY OF HIS WORK. 42^ 
 
 and fubftance of it ; his death and fufFerings are 
 the immediate fubjed of it. Have you, then, my 
 brethren, a high and inward efteem of his perfon ; 
 a deep fenfe of gratitude for his mercy ; an entire 
 and unfhaken reliance on his grace and power? 
 Can you call the Searcher of hearts to witnefs, that 
 you unfeignedly approve of this way of falvation, 
 by which God is glorified, and the finner abafed ? 
 Are you not alhamed to profefs it ? And while 
 others are ready to defpife it, are you willing to 
 glory in it ? Does it pleafe you to hear that the Sa- 
 viour's name fliail endure for ever ? Is it with holy 
 triumph you reile<3:, that the glory of his kingdom 
 fhall be unchangeable, and his pov/er to eternity it- 
 feif ? If this is your difpolition, I hope you will 
 come with acceptance to his table ; and I would 
 flatter myfelf with the pleafing expe'ctation, that 
 many of this day's worihippers fhall be everlailing 
 monuments of their Redeemer's power ; that they 
 fliail be happy fubjedls of his grace, and tafte of the 
 coniolations of his gofpel on earth, and be heirs and 
 partakers of his glory in heaven. 
 
 4. I would improve this fubje6{:, by earneftly be- 
 feeching every iinner to embrace this falvation, 
 and enliil himfelf under the banner of .this renowned 
 Saviour. There are, no doubt, many within thefe 
 walls who are ftill in the gall of bitternefs, and in 
 the bond of iniquity. O that the Redeemer would 
 glorify his own power in their conviclion and their 
 falvation-! " Gird on thy fword upon thy thigh, 
 O Moft Mighty I" Are tliere not fome in this af- 
 fembly who are fenfible that they are lying under a 
 load of unforgiven guilt ; that they are ftill Haves 
 
 Vol. IV. T 
 
226 THE GLORY OF THE REDEEMER IN Ser. I3. 
 
 to habitual fin ? Does not the very facred action 
 we are going about, fill you with fear that you are 
 far from the ftate and temper of God's children ? 
 Is not the old nature fo flrong in you, that you have 
 good reafon to fufpeft you have never yet put 
 on the new ? Let me befeech and exhort you, to 
 believe in the name of the Son of God. His merit 
 is of infinite value 5 his power is of infinity efficacy. 
 Many notorious finners have been, from age to age, 
 the happy witneffes of both. Nothing in your 
 condition ought to be a difcouragement to you from 
 applying to this all-fufficient Saviour ; he invites 
 you by me, or rather I invite you by his com- 
 miffion, and in his own terms, Matth. xi. 28. 
 ** Come unto me, all ye that labour and are heavy 
 laden, and I will give you reft." Ifa. Iv. i. " Ho, 
 every one that thirfteth, come ye to the waters, 
 and he that hath no money : come ye, buy and eat ; 
 yea^ come, buy wine and milk without money and 
 without price." John, vi. 37. " Him that cometh 
 to me I will in no wife caft out." Howfhall I urge 
 your compliance ? is not this name fo powerful that 
 you may fafely put your truft in it ? Are you not 
 defirous that your converfion to God fliould illuftrate 
 it, and make it glorious ? I fiiall leave the matter 
 with you after making this remark, that in vain 
 do his enemies oppofe him ; in vain do finners de- 
 fpife him. He is getting him a name by the preach- 
 ing of the gofpel. Itisftill fervingits purpofe, for 
 the calling and confirmation of the vefifels of mercy, 
 for aggravating the guilt and increafing the con- 
 demnation of the obftinate and difobedient : Luke, 
 XX. 17. 18. " And he beheld them, and faid, 
 
Ser. 13. THE PERPETUITY OF HIS WORK. 227 
 
 What is this, then, that is written, The ftone which 
 the builders rejefted, the fame is become the head 
 of the corner ? Whofoever fliall fall upon that 
 itone fhall be broken ; but on whomfoever it fhall 
 fall, it will grind him to powder." 
 
 In the last place, You may learn from what hath 
 been faid, the wifdoin of C^d, in the inftitution of 
 the Lord's fupper, and wha't ought to be your em- 
 ployment at his table. How wifely fitted is this or- 
 dinance to keep up the remembrance of Chrift as a 
 Saviour, as a fufFering dying Saviour. Perhaps 
 no one circumflance has contributed more to pre- 
 ferve the pure uncorrupted doclrine of the gofpel^ 
 than the facrament of the Lord's fupper. It fcts 
 the truth before our eyes, while the words of the 
 inftitution repeats it in our ears, i Cor. xi. 24. 
 " This is my body which is broken for you ; this 
 do in remembrance of me." And verfe 25th, 
 " This cup is the new teftament in my blood : 
 this do ye, as oft as ye drink it, in remembrance of 
 me." Profelling Chriftians, but of worldly minds, 
 may be afhamed of the crofs ; felf- righteous perfons 
 may put fomething elfe in the room of the crofs ; 
 perverfe difputers may oppofe it, or keep it out of 
 their writings ; and erroneous teachers may keep it 
 out of their fermons j but there is no keeping it out 
 of the facrament of his fupper. Under this aufpi- 
 cious banner, the name of Chrift has been fpread to 
 the moft diftant nations, and handed down from 
 the moft diftant ages ; and fo it fhall continue till he 
 come again, " for as often as ye eat this bread," 
 &:c. How, then, ought you to be employed, in a 
 thankful and joyful acceptance of falvation through 
 
 T 2 
 
2 28 THE GLORY OF THE REDEEMER, &€. Ser. I3. 
 
 his blood, in the lively exercife of faith in his 
 power, in deriving from his fulnefs every thing 
 neceflary for your fupport under temptation or trial ; 
 and in ferv-ent prayer, that his name may be hallov^- 
 cd, his kingdom may come, and his will may be 
 
 done in earth, as it is in heaven Anjen^ and 
 
 amen. 
 
SERMON XIV. 
 
 THE PETITIONS OF THE INSINCERE 
 UNAVAILING. 
 
 Psalm Ixvi. i8. 
 
 If I regard iniquity in ?ny hearty the Lord will notf 
 
 hear me* 
 
 My Brethren, 
 
 nn HERE is not, 1 think, a more ftriking light 
 -*• in which we can coniider an affembly of pro- 
 feffing Chriftians, than as united in their common, 
 relation to God, and upon an equal footing as to 
 outward privileges, but very different as to their in- 
 ward chara£ter. This difference fliall only be 
 completely manifefled in the final decifion of their 
 flate at the lafl day. The mixture of faints and 
 finners muft continue till that time, when there (hall 
 be an eternal feparation of the precious from the 
 vile, of the fheep from the goats. Mufl, then, all 
 things continue in fufpence and uncertainty till the 
 great day ? Is there no way by which we cam 
 Judge, at prefent, what -will be the event at that in-- 
 terefling period ? 
 
 T3 
 
230 ^ the; PETITIONS OF THE Ser. 14. 
 
 What is now the inward temper, or the fpiritual 
 ftate, and what fhall be the eternal condition of 
 every perfon here prefent, is perfe6lly known to 
 God, the fearcher of all hearts. It .cannot be 
 ktiown indeed, with any certainty, by his fellow- 
 finners, but it may be known in a great meafure 
 by every one with regard to himfelf. It may be 
 known with fuch a degree of evidence as to deliver 
 him. from diftreffing anxiety, and even to fill him 
 with the moil joyful hope and expedtation. Is not 
 this fufficient ? and ought it not to excite every one 
 of us to a ferious and impartial trial of that great 
 queftion, in v/hich w^e have no lefs than an infinite 
 concern ? This ought to be our care, in a parti- 
 cular manner, vv^hen we have in view to make a 
 near and folemn approach to God, in his fandtuary 
 . on earth, becaufe his acceptance of our worfhip 
 in the body is an earneft and pledge of his final 
 approbation,^ as appears from the v*^ords of the 
 text, " If I regard iniquity in my heart, the 
 Lord will not hear me j" and likewife from an- 
 other paiTage,. John,, ix. 31. " Now, we know 
 that God heareth not finners : but if any man, 
 be a worlliipper of God, and doeth his will, him 
 he heareth." 
 
 This pfalm v/as compofed, in all probability,, by 
 the pfalmill David; though fome are of a contrary 
 opinion, and attribute it to one of the prophets, j 
 
 after the captivit}'^. The infpired authdr celebrates 
 the goodnefs of God in fome fignal and national de« 
 liverance, and, towards the clofe of the pfalm, takes 
 .particular notice of the diflinguill^ing kindnefs of 
 God to himfclf, as jn PfaL Ixvi. 16. " Come and 
 
Ser. 14. INSINCEI^E UNAVAILING. 2^1 
 
 hear, all ye that fear God, and I will declare what 
 he hath done for my foul." He then confiders the 
 countenance and acceptance he had met with from 
 God, as an evidence of his own fincerity, in the 
 1 8th &: 19th verfes, " If I regard iniquity in my 
 heart, the Lord will not hear me ; but verily God 
 hath heard me ;" he hath attended to the voice o^ 
 my prayer. I cannot at this time tak^ in the 
 whole compafs of this fubjeft, or confider how the 
 one of thefe alTertions is related to the other ; but 
 as the firft of them contains an interefting truth in 
 itfelf, and very proper for the trial of our llate, 
 I fhall endeavour, through divine affillance, to iU 
 luilrate it in the following method. 
 
 I. I ihail confider what is implied in regarding 
 iniquity in the heart. 
 
 II. What is to be underllood by God's not hear- 
 ing fuch perfons. And, 
 
 III. I fhall make fome pra^lical improvement 
 of the fubje(S, for your inftru6lion and direftion. 
 
 In Xh^ first place, then, Let us confider what is 
 imj>lied in regarding iniquity in the heart. And I 
 think it is plain, that thefe words do not direftly 
 point at open, fcandalous, and profane finners, who 
 have burft every bond, and look with difdain and 
 defiance in the face of every reprover. There are 
 too many of this chara6ler, my brethren, who fall 
 under the defcription of the prophet Jeremiah, 
 ch. xliv. ver. 16. and firil claufe of the 17th, and 
 who pradically fay, " As for the word that thou 
 haft fpoken unto us in the name of the Lord, we 
 will not hearken uilto thee. But we will certainly 
 
^3^ THE PETITIONS OF THE Ser. 14, 
 
 do whatfoever thing goeth forth out of our own 
 mouth." To thefe I fhall fpeak in the application 
 of the fubjeft, as there is no doubt that they regard 
 iniquity in the heart, fince they openly and obfti- 
 nately pradife it in the life. But certainly the 
 words of the text do chiefly relate to thofe whofe 
 characters are more doubtful, both to others and to 
 themfelves. Many there have been in every age, 
 and there are many amongil us, who maintain their 
 character before men ; but when weighed in the 
 balance of the fandtuary, Ihall be found w^anting ; 
 but at the fame time, by the power of felf-^deceit, 
 they are ready to fay, they fhall have peace, though 
 they walk after the imagination of their own hearts. 
 For undeceiving all fuch perfons, and for the trial 
 of others, that they that are approved may be made 
 manifefl, let me befeech your attention to the fol- 
 lowing particulars. 
 
 I. They regard iniquity in their hearts, who 
 praClife it fecretly, who are under reftraint from the 
 world, but are not poiTeiled of an habitual fear of 
 the omnifcient God, the fearcher of all hearts, and 
 from whofe eye^ there is no covering of thick dark- 
 nefs where the workers of iniquity may hide them- 
 felves: Jer. xxiii. 24. ** Can any hide himfelf in 
 fecret places, that I ihall not fee him ? faith the- 
 Lord : do not I fill heaven and earth ? faith the 
 Lord." If you remember in what manner I flated 
 the general meaning of the words, you will be fen- 
 fible that I do not here chiefly point at grofs hypo- 
 crify, or thofe who under the cloak of religion 
 praCtife all manner of wickednefs in their fecret re- 
 tirement. There are many others on whofe con» 
 
Ser. 14. INSINCERE UNAVAILING. 23^ 
 
 du£t the judgement of men has a ilrong, though at 
 the fame time an infenlible etfed;, who are perhaps 
 regular and guarded in their vifible deportment, but 
 on whom a fenfe of the continual prefence of the 
 invilible God, with whom thej have to do, hath 
 not a commanding and habitual influence. It is a 
 dangerous fymptom of this, when your repentance 
 is very flight, and you eafily forgive yourfelves for 
 thofe fins of which the world is ignorant, or in 
 thofe that are known, when you remember the 
 ihame longer than the fin. 
 
 How many unhappy examples of this do we fee 
 every day ! How many can go very eafily under 
 their fins that are known only to God, but are filled 
 with vexation when they have been betrayed into 
 what expofes them to the cenfure of their fellow- 
 creatures. There are fome who feem to be much 
 more affe^led with tlie cenfure of others for trilling 
 errors, than the difpleafure of God for heinous fins. 
 Nay, there are to be found fome who evidently 
 fufFer more uneafinefs from the cenfure of others, 
 even where it is wrong, than from frequent neglefts 
 or breaches of the law of God. Now, what fignifies 
 the opinion of others, when it is founded on miftake, 
 or malice ? I do not mean, my brethren, to ex- 
 tinguifli, or bid you endeavour to extinguifli, a 
 fenfe of fiiame j but let it be fubordinate to the 
 fear of God. The diilrefs of a real penitent fliould 
 arife from the diflionour he hath done to God, 
 The reproach he hath brought ou religion fiiould 
 wound ^him more deeply than the fiiame or fear he 
 hath brought upon himfelf. Let the fliamefulnefs 
 of every bad a6tion bear a part in fliewing you its 
 
^34 THE PETITIONS OF THE Ser. 14. 
 
 abominable nature. But I am bold to affirm, 1«hat 
 they are ftrangers to true penitence, in whom a fenfe 
 of fliame is ftronger than a fenfe of fin. 
 
 This attachment to fecret fin admits of various 
 degrees. It is fometimes ftronger, and fometimes 
 weaker ; fometimes general, and fometimes more 
 confined. There are inftances in which it ap- 
 pears chiefly by the continuance and influence of 
 fome one darling luft, which the finner cannot give 
 Up. This holds its place after others are furrender- 
 cd ; and though it dare not appear openly in the 
 converfation, retains its dominion in the heart, and 
 is indulged under the covert of fecrecy. The ar- 
 guments adduced in its defence, the excufes ofl'ered 
 for it by the finner to his own mind, are very 
 many ; but that it is a regarding iniquity in the 
 heart, appears from its being concealed. It would 
 feek no hiding place, if it were not one of the works 
 of darknefs. 
 
 2. They regard iniquity in the heart, who en- 
 tertain and indulge the defire of fin, although in the 
 courfe of providence they may be reftrained from 
 the aftual commifiion of it. I am perfuaded the 
 inftances are not rare, of men feeding upon finful 
 defires, even when, through want of opportunity, 
 through the fear of man, or through fome partial 
 reftraint of confcience, they dare not carry them 
 into execution. This will be beft ilhiftrated by 
 particular examples ; and therefore I fliall juft men- 
 tion the three following — impurity, fenfuality, and 
 malice. 
 
 Men may Indulge themfelves in unchafte and laf- 
 civious thoughts ; they may allow their imagina- 
 
Ser. 14. INSINCERE UNAVAILING. 235 
 
 tions to run out upon fuch fubjedls, meditate and 
 dwell upon them with delight, drink in with plea- 
 fure fuch difcourfes or fuch writings as prefent them 
 with polluted images, although they are reflrained 
 from the commiffion of grofs a6ts of uncleannefs. 
 All who voluntarily indulge themfelves in fuch 
 mental impurity, who think it enough to abflain 
 from the criminal action, or perhaps maintain fome 
 prudent referve and decency of converfation, but 
 do not make confcience of watching over their in- 
 ward defires, beyond all queftion they regard ini- 
 quity in the heart. For this we have the exprefs 
 tellimony of our blefled Saviour, Matth. v. 27. 28. 
 *' Ye have heard that it was faid by them of old 
 time, Thou ihalt not commit adultery ; but I fay 
 unto you. That whofoever looketh on a woman to 
 lull after her, hath committed adultery with her 
 already in his heart." Again, 
 
 Men may habitually indulge themfelves in fen- 
 fuality of heart, when they have little or no oppor- 
 tunity of giving the rein to fenfuality in pradtice. 
 They may pleafe themfelves with the imagination 
 or expe£lation of worldly greatnefs, or worldly 
 delights. Such things may be the theme of their 
 meditation, and the objefts of their finful affections, 
 although they Ihall never come into their polTefiion. 
 Their fenfuality of heart may difcover itfelf by 
 impatient complaints of their own ftate, which has 
 not given them the means of indulgence, or by en- 
 vious repining at the outward profperity of others, 
 who are more liberally provided for. Nay, I 
 would fay the fame thing of thofe who have the 
 means of gratification, and yet are ufually fober. 
 
236 THE PETITIONS OF THE Ser. I4. 
 
 if their reftraint is owing to no better principle than 
 the fear of ficknefs, or the fear of men. 
 
 Once more : Men may indulge themfelves in ma- 
 lice againft others, although it be chieily confined 
 to the fecret working of their hearts. Prudence 
 or cowardice may hinder men from doing mifchief, 
 even when they are full of inward malice. Envy, 
 that corroding, wafting worm, chiefly preys upon 
 the heart. Men may rejoice at the calamities of 
 others, or indulge refentment of fuppofed injuries, 
 w^hich is never carried into effedl. All fuch, my 
 brethren, regard iniquity in their h^art, a'nd are liv- 
 ing in the wilful and deliberate breach of the law 
 of God, which is pure and fpiritual, and hath the 
 heart as, its principal object: Matth. v. 21. 22. 
 ■<* Ye have heard that it hath been faid by them of 
 old time, Thou ftialt not kill ; and, whofoever fliall 
 kill, fliall be in danger of the judgement. But I 
 fay unto you. That v/hofoever is angry with his bro- 
 ther without a caufe, fhall be in danger of the judge- 
 ment : and whofoever lliall fay to his brother, Raca, 
 fhall be in danger of the council : but whofoever 
 fhall fay, Thou fool, fhall be in danger of hell- 
 fire." 
 
 3. They regard iniquity in their heart w^ho refiecl: 
 upon paft fins with delight, or without fincere humi- 
 liation of mind. Perhaps our real difpofition, both 
 towards fin and duty, may be as certainly difcovered 
 by the ftate of our minds after, as in the time of 
 aftion. The flrength and fuddennefs of temptation 
 may betray even a good man into the commiflion 
 of fm ; the backwardnefs of heart, and power of 
 inward corruption, may make duty burdenfome, 
 
bet. 14. INSINCERE UNAVAILING. 225 
 
 and occaiion many defers in the performance : but 
 every real Ghriftian remembers his paft fins with 
 unfeigned contrition of fpirit, and a deep fenfe of un- 
 worthinefs before God ; and the difchar?e of his 
 duty, however difficult it may have been at the 
 time, affords him the utmofl pleafure on refle£lion. 
 It is otherwife with many ; they can remember 
 their fins without forrow, they can fpeak of them 
 without fliame, and fometimes even with a mixture 
 of boafting and vain glory. Did you never hear 
 them recall their pafl follies, and fpeak of them 
 witli fuch relifh, that it feems to be more to renew 
 the pleafure, than to regret the fin. Even fuppofing 
 fuch perfons to have forfaken the pra6lice of fomc 
 fins, if they can thus look back upon them with in- 
 ward complacency, their feeming reformation muft 
 be owing to a very different caufe from renovatioa 
 of heart. How oppofite the fentiments of Job, who 
 confiders his afuidiions as a vifitation of God for his 
 fins in early life, Job, xiii. 26. " For thou writefl 
 bitter things againfi: me, and makell me to poifefs 
 the iniquities of my youth.'* See alfo the prayer 
 of the pfalmifl, Pfalm xxv. 7. " Remember not 
 the fins of my youth, nor my tranfgrefiions : accord- 
 ing to thy mercy remember thou me, for thy good* 
 nefs fake, O Lord." 
 
 4. They regard iniquity in the heart, who look 
 upon the fins of others with approbation, or indeed 
 who can behold them without s^rief. Sin is fo abo- 
 minable a thing, fodiflionouringto God, and fo de- 
 ftructive to the fouls of men, that no real Chriflian 
 can witnefs it without concern. Hence it is fo fre- 
 quently taken notice of in fcripture, as the charadcr 
 
 Vol. IV. U 
 
126 THE PETITIONS OF THE Ser. 14, 
 
 of a fervant of God, that he mourns for the fins of 
 others, Pfal. cxix. 136. 158. " Rivers of water run 
 down mine eyes: becaufe they keep not thy law. I 
 beheld the tranfgreflbrs, and was grieved : becaufe 
 they kept not thy word." See alfo the language 
 of the prophet Jeremiah, chap. xiii. 17. " But if ye 
 will not hear it, my foul fliall weep in fecret places 
 for your pride ; and mine eye fhall weep fore, and 
 run down with tears, becaufe the Lord's flock is car- 
 ried away captive." 1 Peter, ii. 7.8. " And deli- 
 vered jufl Lot, vexed with the filthy converfation of 
 the wicked : (for that righteous man dwelling 
 among them, in feeing and hearing, vexed his 
 righteous foul from day to day with their unlawful 
 deeds)." Have we then among us any, my bre- 
 thren, who can look upon the fins of others with 
 comjDlacency or approbation, who excufe or palliate, 
 who juftify or defend them ? how different is their 
 temper from that of the fcripture-faints jull now 
 referred to ! V/hatever outward regularity they 
 may poffefs or pretend to, it is plain they are of the 
 number of thofe who regard iniquity in the heart. To 
 feme fins their own nature nmay not prompt them ; 
 from others, the fear of man may reilrain them ; 
 but the Holy Spirit furely never has reformed them. 
 It is an infallible maxim. That no man can think 
 lightly of fin in others, who has an unfeigned ha- 
 tred af it in himfclf. 
 
 This will hold with equal or with greater fi:rength 
 as to thofe who make the fins of otl:ers the fubjed 
 of their mirth and entertainment. The wife man 
 tells us, Prov. xiv. 9. " Fools make a mock of fin." 
 And the obfei-\^ation will hold equally tiue, whether 
 we confider the fin committed, or the danger of 
 
Ser. 14. INSINCERE UNAVAILING. 227 
 
 the finner. Is there any thing we fliould hate more, 
 than what is fo ofFenfive to God, of which he hath 
 exprelTed his deteftation ? And mull he not regard 
 iniquity in the heart, who can fmdpleafure in what 
 fhould be viewed by every Chriilian with horror ? 
 And what name does he deferve, who can make 
 himfeif merry with the everlafting perdition of his 
 fellow-creatures ? We have the greatefl reafon to 
 lament the prevalence of fin amongll us, and the 
 boldnefs of linners ; and little l.efs, to lament the 
 reception which both fin and finners meet with 
 amono; thofe of whom better thino-s mioht have been 
 expefted. 
 
 5. In the last place, I fufpeft that they regard 
 fin in the heart, who are backward to bring them- 
 felves to the trial, and who are not truly willing 
 that God himfeif v/ould fearch and try them. Sin 
 often lurks fecretly, and in difguife. He is a ilr anger 
 to religion, who does not know this from experience. 
 Hear the language of the pfalmift, Pfal. xix. 12. 
 " Who can underlland his errors ? cleanfe thou me 
 from fecret faults." Pfal. cxxxix. 23. 24. " Search 
 me, O God, and know my heart : try me, and 
 know my thoughts, and fee if there be any wicked 
 way in me, and lead me in the way everlafting." 
 
 If any, therefore, are irnvv^illing to be tried, if 
 they are backward to felf-eiamination, it is an evi- 
 dence of ailrongand powerful attachment to fin. 
 It can proceed from nothing but from a fecret dread 
 of fome difagreeable difcovery, of the deteftion of 
 fome luft, which they cannot confent to forfake. 
 The force of confcience is fuch, that fome decep- 
 tion is neceiTary to keep the finner in peace with 
 
228 THE PETITIONS OF THE Scr. I4, 
 
 himfelf. Too much light would either debar him 
 from his delights, or poifon the enjoyment of them. 
 This is ftronglj defcribed by our Saviour, John, 
 iii. 20. " For every one that doeth evil hateth the 
 light, neither cometh to the light, left his deeds 
 fliould be reproved." 
 
 We proceed now to the seco7id thing propofed, 
 which was to fliow, what is to be underftood by 
 God's not hearing thofe who regard iniquity in 
 their hearts. This expreffion of God's not hear- 
 ing them, may be confidered very generally, as 
 iignifying that they are not, nor while they conti- 
 nue in that temper can be, the obje£ls of his favour ; 
 he will not remember them v^^ith the love which 
 he bear(!th to his chofen. But as the expreilion is- 
 ufed in fome particular and diftindl figniiications in 
 fcripture, which will merit our attention, I fliall 
 briefly mention the chief of them, which feem to be 
 the four following. 
 
 I . He will not hear them, when they cry to him 
 for deliverance from afflicVion. I take this to be 
 at leaft one thing, if not the main thing, intended 
 by the pfalmift in the J)airage where the text lies. 
 After giving praife to God for a iignai deliverance, 
 he draws this comfortable conclufion from it : " If 
 I regard iniquity in my heart, the Lord will not 
 liear me : but verily God hath heard me : he hath 
 attended to the voice of my prayer." It is one 
 of the characters, as well as one of the privileges, of 
 the children of God, that they fly to him as their re- 
 fuge in diftrefs ; and he hath given his gracious 
 promife, that he will hear them in mercy : PfaK 
 
Ser. 14. INSINCERE UNAVAILING. 229 
 
 xci. 15. "He Ihall call upon ine, and I will an- 
 fwer him : I will be with him in trouble, I will 
 deliver him, and honour him." Pfal. 1. 15. "And 
 call upon me in the day of trouble ; I will deliver 
 thee, and thou ilialt glorify me." But thofe who 
 regard iniquity in their hearts, have no reafon to 
 expeft that God will hear them in this fenfe. They 
 are liable to the calamities of human life ; they 
 are liable to the ilrokes of God's righteous provi- 
 dence : but they have no title to go to him for re- 
 lief. Every affiiclion carries in it the feverity of a 
 judge, Vv^ithout any mixture of the mercy of a fa- 
 ther. It is true, that wicked men do fomctimcs 
 cry to God in diflrefs, but not in the fpirit of his 
 children ; and, as we learn from this paffa^e, their 
 prayers do not iind acceptance with him. 
 
 There are three different objc6ls of delirc to a 
 good man, while in affli^lion : the diviiae prefence 
 to fupport him under it ; the fanctiiied vi[e of it 
 for the improvement of the fpiritual life ; and, in 
 due time, complete deliverance from it. The two 
 tlrft, he that regards iniquity in his heart will 
 hardly aik ; and the lall he fliall not be able to ob- 
 tain. The prayer of one unacquainted with God, 
 is little better than the howling of defpair and terror, 
 without any mixtuTe of filial confidence. Hofea, 
 vii. 14. " And they have not cried unto me witli 
 their heart, when they howled upon their beds." 
 As to the fan£tiiied ufe of their fufferings, they 
 neither aik nor receive it j on the contrary, they 
 are commonly made worfe by their fufferings, as 
 earthen velTels are but hardened in the fire. And 
 as to deliverance from fuffering, they lliall nevf"* 
 
 U3 ■ 
 
230 THE PETITIONS OF THE Ser. I4. 
 
 obtain more than perhaps a temporary fufpenfion 
 of outward fti'okes, till they fill up the meafure of 
 their iniquities, and be ripe for final dellruftion. 
 
 I cannot help jufl hinting in this place, that when 
 God vifits his children's faults with rods, and their 
 fins with chaftifements, till they forfake their fins 
 by true repentance, he will not hear them. If they 
 have departed from the paths of truth and righ- 
 teoufnefs, if they have taken of the accurfed thing 
 which was between him and them, there cannot be 
 peace: Ifaiah, lix. i. " Behold the Lord's hand is 
 net fiiortened, that it cannot fave ; neither his ear 
 heavy, that it cannot hear." The very intention of 
 afiiiclion to the children of God, is to feparate them 
 from fin, and it niuft continue till it produces its 
 efie^l. What he fays of the inhabitants of Jeru- 
 falem in general, is but an emblem of the manner 
 in which he will treat every particular perfon of 
 the true Ifrael : Ifaiah i. 25. *' And I will turn my 
 hand upon thee, and purely purge avv^ay thy drofs, 
 ai;>d take away all thy tin." 
 
 2. He v/ill not heai* them, when they intercede 
 for others^ It is in this fenfe that the word is ufed 
 in the gofpel according to John, ch. ix. 31. *' Now, 
 we know tliat God heareth not finners : but if any 
 man be a worfliipper of God,, and doeth his will, 
 him he heareth." We are exprefsly taught by the 
 apoftle Jarnes., that it is the prayer of faith, and 
 the prayer of the righteous, that hath powder v>'ith 
 God : James v. 15. 16. " And the prayer of faith, 
 fball fave the fick, and the Lord fliall raife him up ; 
 and if he have committed fins, they fliall be for- 
 given bim. Confcfs your faults one to another^^ 
 
Ser. 14. INSINCERE UNAVAILING. 23! 
 
 and pray one for another, that ye may be healed. 
 The effedual fervent prayer of a righteous man 
 availeth much." I am fenfible, my brethren, that 
 this will feem of very little moment to many, or 
 probably to the greatefl part, of thofe who regard 
 iniquity in their hearts. ISIot much accuflomed to 
 the exercife of prayer for themfelves, it will make 
 but a light impreiTion on them, to be told that they 
 will not be heard in their interceflion for others. 
 The truth is, many, if they would attend to it, 
 carry their own condemnation in themfelves, from 
 this very circumftance. Confcious that they have 
 little intereft at the throne of grace, they fel- 
 dom think of employing it at all. But confidering 
 that there is fcarcely any perfon wholly unrelated to 
 others, and that many have occafion, from time to 
 time, to fee thofe to whom they are united by the 
 moil tender ties, lying under the prelTure of afflic- 
 tion, it ought to cover them with confufion, that 
 they know not what it is to look to God, as the 
 hearer of prayer, and to lend that help which they 
 may {hortly require. When we fee one member 
 of a family lying under the rod, and a profane 
 hulband or wife, parent or child. Handing by in 
 hopelefs diftrefs and prayerlefs tears, it is hard to 
 fay which of the two is the greater obje£b of 
 diflrefs. 
 
 And what an incitement fhould it be to thofe 
 who are often called to the duty of interceiTion. 
 cither from their office or their charafter, to walk 
 circumfpeftly, that they may not mar their confi- 
 dence in God. Let them guard with double dili- 
 gence againft any thing that is provoking to God, 
 
^32 THE PETITIONS OF THE Sci'. 14. 
 
 Let them ftrive to keep clear their intereft in his fa- 
 vour, left tiiey fliould at once wound their peace 
 and deftroy their ufefulnels ; for if they regard ini- 
 quity in their heart, the Lord will not hear thciH. 
 
 3. lie will not hear them, when they draw near 
 to hirn in worfliip. This alfo is often the mean- 
 ing of the expreilion in fcripture, Ifaiah, i. 14. 15. 
 *'* Your new moons, and your appointed feafts, my 
 foul hateth : they are a trouble unto me ; I am 
 w^eary to bear them. And when ye fpread forth 
 your^hands, I will hide mine eyes from you ; yea, 
 when you make many prayers I will not hear : 
 your hands are full of blood." There arc many 
 other palTages to the fame purpofe, particularly 
 that of Solomon, Prov. xv. 8. " The facrilice of 
 the wicked is an abomination to the Lord : but the 
 prayer of the upright is his delight. The pfalmift 
 was fo fenlible of this, that he fays, Pfal. v. 4. 5.6.7. 
 ** For thou art not a God that hath pleafure in 
 wickednefs ; neither ihall evil dwell with thee. 
 The foolilli ihall not ftand in thy fight : Thou 
 hateft all workers of iniquity. Thou Ihalt deflroy 
 them that fpeak,, leafing : the Lord v/ill abhor the 
 bloody and deceitful man. But as for me, I will 
 come into thy houfe in the multitude of thy mer- 
 cy ; and in thy fear will I worfliip toward thy holy 
 temple." 
 
 This ought to make a deep and ferious impreffion 
 on your minds. There are but too many who, 
 though they live in the practice of fin, and regard 
 iniquity in their hearts, do yet continue their out- 
 ward attendance on the ordinances of divine infti- 
 tution, and at Hated times lay hold of the feals of 
 
Ser. 14. INSINCERE UNAVAILINC?. 233 
 
 God's covenant. Shall thej find any acceptance 
 with him ? No, He counts it a profane mockery ; 
 he counts it a facrilegious ufurpation, Plalm 1. 
 16. 17. " But unto the wicked God faith, What haft 
 thou to do to declare my ftatutes, or that thou 
 fliouldll take my covenant in thy mouth ? feeing 
 thou hateft inftru6lion, and caileft my vv^ords behind 
 thee." Shall they have any comfort in it ? No, 
 unlefs in fo fai' as in righteous judgement he fuffers 
 them to be deceived ; and they are deceived, and 
 moil unhappy they who lie longeft under the de- 
 lufion : Pfalm 1. 21, " Thefe things hall thou done, 
 and i kept iiience : thou thoughtefc that I was al- 
 together fucb an one as thyfelf ; but I w^ill reprove 
 .thee, and fet them in order before thine eyes." 
 Shall they have any benefit by it ? No, inftead of 
 appeafinghis wrath, it provokes his vengeance. In- 
 ftead of enlightening their minds, it blinds their 
 eyes. Infiead of fan<3:ify ing their nature, it hardens 
 their hearts. See a defcription of thofe who had 
 been long favoured with outward privileges, and 
 gloried in them, John, xii. 39. 4c. " Therefore 
 they could not believe, becaufe that Efaias faid 
 again. He hath blinded their eyes, and hardened 
 their heart ; that they fhould not fee with their 
 eyes, nor underftand with their heart, and be con- 
 verted, and I fhould heal them." So that nothing 
 is more elTential to an acceptable approach to God, 
 in the duties of his worfliip in general, and particu- 
 larly to receiving the feals of his covenant, than a 
 thorough and univerfal feparation from all known 
 fin: Job, xi. 13. 14. " If thou prepc^re thine hearty 
 and ftretch out thine hands tov/ards him ; if ini- 
 
234 THE PETITIONS OF THE Ser. 14. 
 
 quity be in thine hand, put it far away, and let not 
 wickednefs dwell in thy tabernacles." 
 
 4. He will not hear them, when they cry for 
 mercy at laft. Sooner or later the finner's eyes 
 will be opened. Sooner or later he fhall be 
 convinced of the folly of his miferable choice. 
 Many of thofe who regard iniquity in their hearts, 
 fleep in fecurity, and flatter themfelves with mifta- 
 ken hopes; but. Gal. vi. 7. " Be not deceived: 
 God is not mocked ; for whatfoever a man foweth, 
 that ihall he alfo reap." From the account given 
 by our Saviour, it would appear that the final fen- 
 tence fhall, in many inftances, be matter of fur- 
 prife as well as terror to the fmner: Matth. vii. 
 22. 23. " Many will fay to me in that day. Lord, 
 Lord, have we not prophefied in thy name ? and 
 in thy name have call out devils ? and in thy name 
 done many v/onderful works ? and then, will I pro- 
 fefs unto them, I never knew you: depart from 
 me, ye that work iniquity." Nay, perhaps we 
 may fay, that to fome the ch.y of God's mercy may 
 be over before the clofe of life ; and they may find 
 no place for repentance, though they may feek it 
 carefully, and with tears. Not but that wherever 
 there is true penitence, even at the eleventh hour, 
 forgivenefs will be the effe£c ; but we may jullly 
 fiippofe that there may be a defpairing cry for 
 mercy, from the apprehenhons of impending judge- 
 ment, without any thorough convidtion of fin. The 
 reception that fuch will meet with, and the reafon 
 upon which it is founded, is reprefented in the 
 ilrongell language, Prov. i. 24, 25, 26, 27, 28. 
 •' Becaufe I have called, and ye refufed; I have 
 
Ser. 14. INSINCERE UNAVAILING. 235 
 
 ftretclied out my hand, and no man regarded ; but 
 ye have fet at nought all my counfel, and would 
 none of my reproof : I alfo will laugh at your ca- 
 lamity ; I will mock when your fear cometh : 
 when your fear cometh as defolation, and your de- 
 ftru6lion cometh as a whirlwind ; when diftrefs and 
 anguifh cometh upon you : then jQiall they call 
 upon me, but I will not anfwer ; they fhall feek 
 me early, but they fliall not find me." 
 
 I PROCEED now to make fome practical improve- 
 ment of this fubjedt, for your initru6lion and direc- 
 tion. And, 
 
 I. Suffer me to fpeak a little to thofe who live 
 in the open habitual practice of grofs fin. It grieves 
 me to think, my brethren, that any fuch ihould 
 be found or fuppofed in this worfliipping aiTembly. 
 It diftrelTes me flill more, to think that any fuch 
 fhould have the prefumption to afk, or the art to 
 obtain permillion, and the dreadful hardinefs to fit 
 down at the Lord's table. I fhall defcribe you, not 
 by your names, which are known to men, but your 
 charadlers and hearts, which are open before God. 
 Swearers and profaners of Jehovah's name, defpifers 
 ■of his Sabbaths, fcorners of facred things, neglect- 
 ers of prayer, fons of violence, midnight rioters, 
 beaflly drunkards, unclean fornicators, takers and 
 holders of unjufl gain, liars and flanderers, hard- 
 hearted opprefTors, and whofoever liveth under the 
 dominion of known fin. Is the nature of God fo 
 holy, is his law fo fpiritaal, is his judgement, fo fe- 
 vere, that thofe who bat regard 'ijiquity in their 
 hearts fhall inevitably perifh ? then how fliall you 
 
£3^ "FHE PETITIOXS OF TH2 Set. I4, 
 
 efcape the damnation of hell ? Is memory ib un- 
 faithful, as not now to bring your lins to remem- 
 brance ? Is confcience fo feared as not to charge 
 you with the guilt ? Can you doubt of the being, 
 do you not feel the prefence, do you not fear tlie 
 judgement of God ? " The wicked Ihall be turned 
 into hell, and all the nations that forget God ; for 
 Tophet is ordained of old," etc. 
 
 O that it would pleafe God, by his omnipotent 
 grace, to reach your hearts, to Ihake your confi- 
 dence, to humble you to the duft ! I call God to 
 record, that you have received warning. I know 
 that you may defpife it ; I am afraid that many will 
 do fo. Away to your cups, away to the blelTed 
 ftage, that dear friend to virtue ; away to your 
 merry, focial life, drink confufion to your preach- 
 ers, and pour forth every term of reproach that 
 your little wit can fuggeil, againfl thefe poor 
 prieft-ridden creatures, who are afraid of their mi- 
 nifter's reproof. Alas, alas I v^hen the king of 
 terrors, on his pale horfe, ihall make his approach, 
 you will be of another mind, unlefs perhaps, as it 
 often happens, you meet with a fudden call, an 
 immediate tranflation from the fire of lull to the fire 
 of hell. 
 
 2. Let me intreat you, my dear brethren, from 
 what has been faid, to fearch and try yourfelves, 
 whether you regard iniquity in your hearts, or not. 
 This is the rather neceffary, as you have in view 
 au immediate and folemn appeal to God, that you 
 are fincere in his covenant. Does the fear of the 
 Lord poflefs you in fecret, as well as in public ? 
 Are you willing that it fliould be fo ? Is it your 
 
S'er. 14. INSINCERE UNAVAILING. l^f 
 
 daily ftudy, and is it the fubjeft of your daily 
 prayer, to have a deeper and more lively imprefTion 
 of his prefence upon your fpirits ? Is it truly mat- 
 ter of comfort to you, when you are delivered from 
 the fear of human cenfure, or delire of human ap- 
 probation ? Have you ever got above both in your 
 experience, and do you not wilh to maintain the fu- 
 periority ? If it is fo, happy, happy are ye indeed ! 
 and may the Lord himfelf lift up his countenance 
 upon you, and give you peace. 
 
 Do you know what it is to mourn over fecret fins, 
 the vanity of your minds, the worldlinefs of your, 
 aiFeclions ? And do you truly make confcience of 
 keeping the heart with all diligence, becaufe out of 
 it are the iffues of life ? I will not aik, becaufe I 
 know you. cannot deny, that you have had many 
 linful thoughts, in breach of every command of 
 God. But are they approved or abhorred ? are 
 they fubmitted to, or refilled ? are they now recol- 
 lefted with pleafure, with indifference, or with 
 ihame ? 
 
 What are your thouglits with regard to the fins of 
 others ? Have you ever grieved for them, in truth ? 
 Do not think that I am leading you to oflentation. 
 I do not aik you whether you have openly teftified 
 againft them, or honeflly reproved them ; becaufe, 
 though thefe are both important and binding duties, 
 they may be more eafily counterfeited ; and I am 
 not now preffing you to the discharge of your duty 
 to others, but trying your fincerity before God. 
 Have you, therefore, mourned in fecret for the fins 
 of others ? have they ever brought you to your 
 knees ? have they added fervour to your prayers ? 
 
 Vol. IV. X 
 
238 THE PETITIONS OF THE Ser. I4. 
 
 If it be fo, I cannot think that yon regard iniquity 
 in your own hearts. This is no pharifaical hypo- 
 crify>. It is known only to God. The profane can- 
 not curfe you for it, becaufe they do not hear it : 
 and if they were told it, it is probable they would 
 not believe it. 
 
 But methinks I hear fome ferious perfon fay, * I 
 have attended to the interrogatories ; and though I 
 would fain hope I know fomething of a fenfe of 
 duty in all, yet, O ! how miferably defective have 
 1 been ? Nothing like that deep fenfe of the pre- 
 fence of God, that humiliation of fpirit for fm, that 
 concern for the divine glory, that I ought to have 
 had, that I have fometimes felt for a feafon, and 
 that I wiflied to preferve.' 
 
 Therefore, my brethren, I would once more alk 
 you, Can you now iincerely pray that God would 
 fearch and try your ways, difcover every fecret fin, 
 convince you of it, humble you for it, and deliver 
 you from it ? Is there no referve, no exception 
 whatever, nothing that you are willing to cover, 
 that you are backward to examine, and difpofed to 
 excufe ? Is there no doubtful praclice, but what 
 you are willing to think of deliberately, to examine 
 impartially, and if it either appears to be linful, or 
 but remaineth doubtful, to furrender freely ? If 
 you can fay there is not, then, after having pleaded 
 your divorce from every lin, I have only further to 
 rob you of every duty too, and leave you nothing 
 whereof to glory ; to call you to renounce all felf- 
 righteoutnefs and felf- dependence, and make you to 
 fay, " Not I, but the grace of God that was with 
 me : furely, in the Lord have I riglUeoufnefs and. 
 ftrength/^ 
 
Ser. 14. INSINCERE UNAVAILING. 239 
 
 3. I fliall now fliut up this difcourfe with gi- 
 ving you a very few dire6lions for your future 
 prefervation. 
 
 (i .) Guard againfl the fin or fins that you may be 
 moll liable to, from your natural temper and con- 
 ftitution, which may be faid to be your own ini- 
 quity, and the fin that moil eafily befets you. It 
 IS lamentable to think what difgraceful blemifhes 
 are fometimes to be feen in the condu£l of the fer- 
 vants of God. I know this is permitted in provi- 
 dence, and cannot be wholly prevented. But no 
 watchful Chrillian will fit flill eafily und.>r it. If 
 fuch a fin gives him no reft, he fhould give it no 
 quarter. Some very bad things are fometimes borne 
 with, under the notion of unavoidable infirmities. 
 Yet they are to the prejudice of your own peace ; 
 they are a reproach to your profeflion, and a dilho- 
 nour to your Mafter. If you cannot wholly deftroy, 
 I befeech you wound and weaken them. If there 
 is no probability that they will die wholly^ but with 
 the body, let it be feen that they are daily lofing 
 ilrength, and dying gradually, 
 
 (2.) Set a particular guard upon thofe fins that 
 you may be oppofed to, in your ordinary calling : 
 in that way, where you go moft frequently, the 
 tempter knows he can moft eafily find you, and he 
 will certainly be there to meet you, Befides, in- 
 tereft often pleads fo ftrongly in behalf of feme fins 
 of this kind, and they are fo much juftified by ex- 
 ample, that few can withftand the temptation. But 
 confider, I befeech you, that no honour, profit, or 
 convenience, can poiTibly counterbalance the lofs of 
 God's favour I What a miferable excellency is it. 
 
MO THE PETITIONS, &:c. Ser. 14. 
 
 indeed, to add a little to our earthly flore at the ex- 
 pence of his difpleafure, while we ourfelves are in 
 his hand, and all that we have is in the moll abfo- 
 lute manner at his difpofal ! 
 
 In the last place. If you delire to be preferved 
 irom the dominion of fin, feat yourfelves often in 
 the prefence of God/ He feeth in fecret, his eyes 
 do fee> his eye-lids try the children of men. Aik of 
 him, therefore, that he may not fufFer you to deceive 
 yourfelves, but lead you in the paths of righteouf-- 
 n.efs for his name's fake, 
 
SERMON XV. 
 
 THE ABSOLUTE NECESSITY OF SALVATION 
 THROUGH CHRIST. 
 
 Preached before the Society in Scotland for Propagating 
 Chriftian Knowledge, in the High Church of Edinburgh, 
 on Monday, January 2. 17 5S. 
 
 Acts, iv. 12. 
 
 Neither is there sahation in any other : for there rV 
 ?ione other name given under heaven among men 
 whereby ive 7nust he saved. 
 
 TT is not eafy to conceive anj fubjeft at once 
 -*• more important in itfelf, more feafonable in 
 this age, and more fuited to the deligti of the pre- 
 fent meeting, than the abfolute neceflity of falva- 
 tion through Chrill. We live in an age in which 
 (as is often complained) infidelity greatly prevails ; 
 but yet in which the caufe of truth hath much lefs 
 to fear from the afTaults of its open enemies, than 
 from the treachery of its pretended advocates. The 
 latell infidel v/riters have carried their own fcheme 
 to fuch perfedion or extravagance, that it muft dif- 
 
 X3 
 
242 THE ABSOLUTE NECESSITT OF Ser. I5. 
 
 credit the caufe in the eye of every fober judge. * 
 And indeed the gofpei can fcarcely receive a greater 
 injury, than when any pro felling attachment to it, 
 oondefcend to enter the lifts with fuch abfurdities, 
 or give ground of fufpicion that they ftand in need 
 of a ferious refutation. 
 
 B at there is another quarter from v;hich we have 
 much greater reafon to apprehend danger, viz. that 
 clafs of men, who, being nominal Chriftians, dif- 
 guife or alter the gofpei, in order to defend it. Thefe 
 often endeavour to give fuch views of Ghriftianityy 
 as will render it palatable to a corrupt v/orldly mind ; 
 and, inftead of abafmg, will footh and gratify the 
 pride of man. Hence the unnatural mixture often 
 to- be feen of modern philofophy with ancient Chri- 
 flianity. Hence the fundam^ental doftrines of the 
 gofpei are foftened, concealed, or denied ; as, the loft 
 and guilty ft ate of man by nature, his liablenefs to 
 evcrlafting mifery, and the neceffity of that fatis- 
 £aB:ion and ranfom which was paid by our Re- 
 
 * See David Hume's writings on morals throughout ; 
 where, btfides leavi^-ig out entirely our duty to God, which 
 lie hath, in com-Tion with many othT late writers, he ex- 
 prefs'.y founds jufHce upon power and conveniency, deiides 
 chaftity, and turns many of the iroft important viUues into 
 vices. See alfo fclTavs on the Principles of Morality and 
 Natural Religion ; the author of which, at one decifive 
 blow, takes away all iin, by founding virtue on a delufive 
 feeling. Thefe writings are far from being hurtful in pro- 
 portion to the intention of their authors: for though the 
 pi inciph:s contained in them are often retailed in conver- 
 f .tion, yet it is onlyby way of amufement, on account of 
 their boldnels or novelty, not one in an hundred appearing 
 to have any feiious convitlica of their truth. 
 
Ser. 15. SALVATION THROUGH CHRIST. 243 
 
 deemer when he died on the crofs. Inllead of 
 thefe, are we not many times prefented with a cha- 
 ia£ler of Ghrill as a teacher only, and not a Sa- 
 viour ; as one excellently qualified to reforfn the 
 abufes that had fomehow or other crept into the 
 world, but the real fource of which is hardly con- 
 feiled, and never willingly brought into view ? Is 
 not our bleli'ed Redeemer thereby put on a level, 
 and exprefsly clalTed with mortal reformers ? Per- 
 haps, indeed, a fmall compliment of fuperiority is 
 paid hi mi ; which, however, there is reafon to fuf- 
 pecl ariies more fi*om a prudent compliance witli 
 eilabliihed faith, than from any inward and cordial 
 efteem. 
 
 Vv'^hat could be reafonably expelled as the effe^l 
 of fuch condudl ? No other than we find by ex- 
 perience hath actually taken place, that a caufe fo 
 ill defended maft daily lofe ground. The nearer 
 Chriftianity is brought to the principles of infidels 
 to folicit their efteem, the lefs occafion will they 
 fee for it at all ; and when it is perverted from its 
 original purpofe, it can expert no countenance from 
 its real author. The truth is, if there be no more 
 in the gofpel than many by their language and 
 writings would lead us to conceive, it is of fmall 
 confequence whether it be embraced or not ; and 
 there can be little merit in a fociety who have this 
 as the defign of their union, to fpread and propa- 
 gate Chriftian knowledge. But very diiferent are 
 the /fentiments exprelTed by the apoflle Peter in the 
 the text J where, fpeaking of Jefus Chrift of Na- 
 zareth, he fays, " Neither is there falvation in any 
 
244 '^^^^ ABSOLUTE NECESSITY OF Ser. 15, 
 
 Other : for there is none other name under heaven 
 given among men whereby we mull be faved." 
 
 I am fenfible, there are feme of the very perfons 
 hinted at above, who endeavour to explain away 
 this text, and give it a very different meaning from 
 that in which you will ealily perceive I underftand 
 it. They make falvation to refer to the cure re- 
 corded in the preceding chapter, wrought upon the 
 lame man ! as if the apoftle had faid, " Neither 
 is there a power of healing in any other," &.c. 
 This is but one inftance among many of the force 
 and conftraint they put upon fcripture, in order to 
 accommodate it to their ov/n fentiments. I fliall not 
 wafte your time by a tedious refutation of this cri- 
 ticifm, as the fenfe I affix to the words will be fuf- 
 fxciently fupported by what fhall follow on the fub- 
 jedl. They appear to me plainly to affirm, that 
 there is no other way by which linners of mankind 
 can efcape everlafting mifery, but through Chriil. 
 
 In difcourling on this fubjetl, I propofe, through 
 divine affiflance, 
 
 I. After a little illuflratlng the meaning of the 
 aflertion, to eftablifli and confirm its truth from the 
 word of God. 
 
 II. To make a few refle6tions on this fcheme, 
 and ffiew, that it is not only moft felf-confiftent, but 
 moft agreeable to the other parts of fcripture, as 
 well as to the vifible Hate of the world ; and there- 
 fore that thofe who, in reafoning with infidels, de- 
 part from it in any meafure, do thereby betray the 
 caufe which they profefs to fupport. 
 
 III. I fhall make fome pradical improvement 
 of what may be faid. 
 
Ser. 15. SALVATION THROUGH CHRIST. 14^ 
 
 I RETURN to the Jirst of thefe. 
 
 And as to the meaning of the aflertion, the word 
 sarjtng^ or salvation, evidently fuppofes a ftate of mi- 
 fer J from which our deliverance mull be wrought ; 
 and therefore no more than the full meaning of the 
 paflage is exprelTed in what follows. That all the' 
 poflerity of Adam are conceived in lin, and brought 
 forth in iniquity j alienated in heart from the love 
 of God, and expofed to the dreadful confequences 
 of his difpleafure. That they have not only ac- 
 cefs to falvation through Chrift, but that in this 
 work he hath no rival ; it is his, excluiive of all 
 others : fo that no man, v^hatever be his charadier, 
 or whatever be his hope, fhall enter into reft, un- 
 lefs he be reconciled to God, through Jefus Chrift. 
 
 Now, that all mankind are by nature in a ftate 
 of guilt and condemnation, is evident from the 
 whole ftrain of the holy fcriptures. This original- 
 ly conftituted the necellity of a Saviour, and alone 
 illuftrates the love and mercy of God in the ap- 
 pearance of his Son in our nature. Unlefs this is 
 fuppofed, the w^hole difpenfations of the grace of 
 God, both in the Old Teftament and in the New, 
 lofe their beauty, and lofe their meaning ; nay, and 
 would be juftly efteemed fooliihnefs, as they are 
 in fa£l: by all who fee not this foundation upon 
 which they are built. As our firft parents, and the 
 earth for their fakes, were laid under a curfe im- 
 mediately after the original tranfgreflion ; fo the 
 cffeds of this apoftacy on their pofterity are amply 
 declared in fcripture. We have this repeated tefti- 
 mony from God himfelf concerning the old world 1 
 Gen. vi. 5. " And God faw that the wickednefs 
 
^46' THE ABSOLUTE NECESSITY OF Ser. 1 5. 
 
 of man was great in the earth, and that every ima- 
 gination of the thoughts of his heart was only 
 evil continually." And again. Gen. viii. 21. 
 ** And the Lord faid in his heart, 1 will not again 
 curfe the ground any more for man's fake ; for 
 the imagination of man's heart is evil from his 
 youth.'' 
 
 The rites and ceremonies of the Mofaic diipen- 
 fation alfo, together with the whole hiftory of pro^ 
 vidence contained in the Old Tellament, fuppofe the 
 guilt and impurity of our nature. But the gofpej, 
 as it is in all refpe^ts a clearer difpenfation than the 
 former, fo it is moft full and exprefs upon this fub- 
 je£l. Inftead of enumerating many paffages, we 
 may confult the epiftle of the apoflle Paul to the 
 Romans, where there is a diftin6l and laboured illu- 
 ftration of the guilt and apoflacy of all mankind ; 
 towards the conclufion of which he thus expreffes 
 himfelf, Rom. iii. 9. — 12. " For we have before 
 proved both Jews and Gentiles, that they are all 
 under fin ; as it is written. There is none righteous, 
 no not one : there is none that underftandeth, there 
 is none that feeketh after God. They are all gone 
 out of the way, they are together become unpro-. 
 fitable ; there is none that doeth good, no not one," 
 And a little after, Rom. iii. 19. " That every 
 mouth may be flopped, and all the world may be- 
 come guilty before God." To this I Ihall only 
 add one paiTage from the fame apoftle : Eph. ii. 3. 
 ** Among whom alfo we all had our converfation in 
 times part, in the lufts of our flelh, fulfilling the de- 
 fires of the fiefh, and of the mind ; and were by 
 nature the children of wrath, even as others." 
 
Ser. 15. SALVATION THROUGH CHRIST. 247 
 
 That the fame fcriptures point out to us one only 
 remedy for this our mifery, is equally evident. 
 Chrift Jefus was promifed to our firil parents under 
 the defignation of the feed of the woman, who 
 fliould bruife the head of the ferpent. He is after- 
 wards promifed to Abraham as his feed, in whom 
 all the nations of the earth fhould be blefled ; to 
 Jacob as Shiloh, to whom the gathering of the 
 people Ihould be. He is pointed out by Mofes as 
 the great Prophet that fhould come into the world. 
 And unlefs we fuppofe a typical reference to Chrift 
 in the legal wafhings, facrifices, and other fervices, 
 they will appear altogether unworthy of God, 
 and altogether infufficient for the purpofes for which 
 they were ufed. This indeed is afhrmed by the 
 apoftle to the Hebrews, Heb. x. 4. " For it is not 
 polTible that the blood of bulls and cjf goats iliould 
 take away lins." In the later prophets, there are 
 many diftindl and particular, many high and 
 magnificent defcriptions of the glory of Chrift's 
 perfon, and the greatnefs of Ills work. The at- 
 tention and expeftation of every believer is di- 
 re£led to him ; and he is ftyled, Hag. ii. 6. '* The 
 defire of all nations." 
 
 And in the New Teflament, at his conception it 
 it faid, Matth. i. 21. " Thou flialt call his name 
 Jefus, for he fhall fave his people from their fms.'* 
 At his entrance on his public miniftry, he is thus 
 defignated by John the Baptift, John, i. 29. " Be- 
 hold the Lamb of God t}iat taketh away the fin of 
 the world.'* The great defign of his appearing in 
 our nature, is declared in many palTages of fcrijj- 
 tui'e. Aud as faivation i-s promifed to thofe who 
 
^4^ THE ABSOLUTE NECESSITY OF Ser. I5. 
 
 believe, fo the condemnation of all unbelievers is 
 neceflarily implied as its counterpart, and often ex- 
 prefsly affirmed. Thus the apoftle John reprefents 
 our Saviour himfelf as teaching, John, iii. 16. 
 ** God fo loved the world, that he gave his only- 
 begotten Son, that whofoever believeth in him 
 fhould not PERISH, but have everlafting life." 
 And when he gave commiilion to his difciples to 
 preach the gofpel, it was in thefe terms : Mark, 
 xvi. 15. 16. " Go ye into all the world, and preach 
 the" gofpel to every creature. He that believeth, 
 and is baptifed, ihall be faved ; but he that be- 
 lieveth not, ihall be damned." The very meaning 
 of the word gospel is glad tidings ; importing not 
 only the great, but the diftinguiihing happinefs of 
 thofe who hear the nieffage, and comply with the 
 call. The apoflles, who fpread thefe glad tidings 
 through the world, confidered themfelves as bring- 
 ing falvation to thofe who before fat in darknefs, 
 and in the region of the fhadow of death. And by 
 the following defcription given hj the apoftle Paul 
 of the ftate of the Ephefians before converfion, 
 may be feen what view he had of the condition of 
 all who knew not God, as well as who believed 
 not the gofpel, Eph. ii. 12. " That at that time 
 ye were without Chrift, being aliens from the 
 commonwealth of Ifrael, and ftrangers from the 
 covenants of promife, having no hope, and without 
 God in the world." From the ab*ove fummary, I 
 hope it clearly appears, that, according to the fcrip- 
 tures, there is no falvation in any other than in 
 Jgfus Chrift of Nazareth. 
 
Ser. 15. SALVATION THROUGH CHRIST. 249 
 
 It will, however, be proper, for the further illu- 
 llration of this fubjed, to confider a little to what 
 this doftrine Hands oppofed. And though it is im- 
 poflible diftindtly to enumerate every thing that 
 may in fome ftiape or other be put in Chriil's room, 
 or attempt to rob him of his glory as a Saviour ; 
 yet, in general, they may all be reduced to the two 
 following heads; ist, Falfe religions, and unin- 
 flituted rites ; idlj/j Self-righteoufnefs, or the merit 
 of our own defe6tive obedience to the moral law. 
 It is neceflary to confider each of thefe by itfelf, 
 and to ftate the bounds between them : for how- 
 ever little relation they may feem to have one to 
 another, they are often mingled together in our ap- 
 preheniions, and mutually fupport and ftrengthen 
 each other's caufe. 
 
 In the Jirst place, then, All worfhip of falfe 
 gods, holding for truth what hath not the ftamp of 
 olivine authority, and all uncomraanded worfhip, 
 be the obje£b of it what it will, is wholly ineffec- 
 tual to falvation : nay, fo far is any thing of this 
 kind from being fufhcient to fupplant, or proper to 
 co-operate with what Chrifl hath done, that it is 
 deteilable in the fight of God. Perhaps it may be 
 thought, that this is of fmall moment, and wholly 
 unworthy of notice ; as in thefe days few or noiVQ 
 will fo much as pretend, except in jefl, to lay any 
 llrefs upon fabulous deities, or fuperflitious prac- 
 tices of human invention. But I did not choofe to 
 omit it, becaufe it appears to me a thing peculiarly 
 infifled on in the holy fcriptures, which contain 
 nothing unnecefTary. It is alfo very much the ob- 
 
 VoL.IV. Y 
 
250 THE ABSOLUTE NECESSITY OF Scr. IC. 
 
 je£i: of the refentment of infidels.* At the fame 
 time, many pretended Chriflians have, by delign 
 or inadvertence, fpoken too much the language of 
 infidels on this fubjedV, or on fubjefts nearly related 
 to it. 
 
 How much ilrefs the fcriptures lay upon the 
 knowledge of the true God, nay, how pernicious 
 and deftru£tive all falfe religions are, it* were eafy 
 to fhew at great length ; but a few hints will fuf^ 
 fice, as it is not a point controverted, fo much as ne- 
 gledted and forgotten. The very firft command- 
 ment of the moral law is, Exod. xx. 3. " Thou 
 flialt have no other gods before me." And the fe- 
 cond, which forbids uninftituted worfhip, hath this 
 llrong fandion, Exod. xx. 5. " For I, the Lord 
 thy God, am a jealous God, viiiting the iniquity 
 of the fathers upon the children, unto the third 
 and fourth generation of them that hate me." 
 Through the whole Old Tellament, the idolatry and 
 falfe worfliip of the heathens is reprefented as 
 highly criminal in them, and an abomination in the 
 fight of God. It is there confidered not as a fmall 
 part, but as the firfl and moft provoking of their 
 enormities ; and, in particular, is afligned as the 
 ground of the utter extirpation of the nations of 
 Canaan. In a perfeft conliftency with which, in 
 the charge brought againll them by the apollle 
 
 * It is very remarkable, that though infidels always fet 
 €ut on pretence of i'e arching impartially after truth j yet 
 they have unanimoufly agreed in putting truth and error 
 entirely upon the fame footing, both as to worth and in- 
 fiuence. 
 
Ser. 15. SALVATION THROUGH CHRIST* 25! 
 
 Paul, this is the leading part or ground-work of the 
 whole, Rom. i. 21. " Becaufe that when they 
 knew God, they glorified him not as God, neither 
 w^ere thankful ; but became vain in their imagina- 
 tions, and their foolifh, heart was darkened." Ver. 
 23. " And changed the glory of the incorruptible 
 God, into an image made like to corruptible man, 
 and to birds, and four-footed beafts, and creeping 
 things." 
 
 The great end alfo of the feparation of the chil- 
 dren of Ifrael, and their being kept from inter- 
 courfe with other nations, was, that they might be 
 preferved from idolatry. To the worlhip of the 
 true God their bleffings are promifcd, and agalnit 
 defci^Uon from his ferv^ce to other gods the hea- 
 viefl curfes are denounced. Thus, after an enu- 
 meration of the blellings that fliould attend them if 
 they kept God's commandments, it is faid, Deut. 
 xxviii. 14. " And thou fhalt not go afide from any 
 of the words that I command thee this day, to the 
 right hand or to the left, to go after other gods to 
 ferve them."- And when they flood before the 
 Lord, to enter into his covenant, it is faid, Deut. 
 xxix. 16. 17. 18. " For ye know how we have 
 dwelt in the land of Egypt, and how we came 
 through the nations which ye pafTed by. And ye 
 have feen their abominations, and their idols, wood 
 and ilone, filver and gold, which were among them. 
 Left there fhould be among you, man, or woman, 
 or family, or tribe, whofe heart turncth away this 
 day from the Lord our God, to go and ferve the 
 gods of the nations ; left there lliould be among 
 you a root thatbeareth gall and wormwood." The 
 
252 THE ABSOLUTE NECESSITY OF Ser. I5. 
 
 fame thing may be feen running through the whole 
 of the prophetic writings. Ahiioft every judge- 
 ment of God, threatened or inflicted, is afcribed to 
 their idolatry as its caufe. I only mention one paf- 
 fage, not for any thing particular in it, but as a 
 fufncient fpecimen of the whole. It is a melTage 
 from God by Ezekiel to the children of Ifrael : 
 Ezek. xiv. 6. 7. 8. ** Therefore fay unto the 
 houfe of Ifrael, Thus faith the Lord God, Repent 
 and turn yourfelves from your idols, and turn away 
 your faces fromi all your abominations. For every 
 one of the houfe of Ifrael, or of the ftranger that 
 fojourneth in Ifrael, which feparateth himfelf from 
 me, and fetteth up his idols in his heart, and put- 
 teth the ftumbling-block of his iniquity before his 
 "face, and cometh to a prophet to inquire of him 
 concerning me ; I the Lord will anfwer him by my- 
 feif, and I will fet my face againfl that man, and 
 will make hinm a lign and a proverb, and I will cut 
 him oiF from the midft of my people ; and ye fhall 
 know that I am the Lord." 
 
 In the very fame manner, in the New Teflament, 
 embracing the gofpel of Chrill, and continuing 
 iledfaft in the faith, is required as abfolutely necef- 
 fary to falvation : John, iii. 36. " He that believeth 
 on the Son, hath everlafting life ; and he that be- 
 lieveth not the Son, lliall not fee life, but the wrath 
 of God abideth on him." The importance of hold- 
 ing the truth without mixture, is plainly declared 
 in the following pafTage : James, v. 19. 20. " Bre- 
 thren, if any of you do err from the truth, and one 
 convert him ; let him know, that he which con- 
 v^rtcth the finner f^om the error of his ways, fliall 
 
Ser. 15. SALVATION THROUGH CHRIST. 253 
 
 fave a foul from death, and ihall hide a multitude 
 of fins.'* 
 
 It had been eafj to have given a much larger 
 proof of this from fcripture ; but it is unneceffary, 
 for our enemies themfelves confefs it, nay, objeft it 
 as a ground of reproach. How many invedivcs 
 have we from infidel writers againft the unpeace- 
 able, unfocial fpjrit of the Jewiili firft, and after- 
 wards of the Chriflian religion ! And how often 
 are thefe contrafted with the mild and affociating 
 temper of the Heathen worlliippers ! Among them 
 it implied no abfurdity, that diiferent nations fliould 
 have different gods^ and different forms of wor- 
 fliip; nay, they often intermixed, compounded, and 
 mutually adopted each other's Vv^orfliip, The Athe- 
 nians, that wife people, were fo prone to receive 
 every foreign rite, that they got this chara6i:er from 
 an ancient writer, (whether by way of encomium, 
 indeed, or fatire, is at this dillance uncertain), that 
 they were hofpitable to the gods. According to 
 the fentiments of modern unbelievers, they would 
 deferve much praife for this ; but according to the 
 fentiments of an infpired apollle, " profeffing 
 themfelves wife, they became fools." 
 
 In this, then, it is acknowledged, that the gofpel 
 of our falvation effentially differs from every human 
 invention ; that it conftantly rcprefents itfelf as THE 
 TRUTH, and all things oppofite to it as falfe, dif- 
 honourable to God, and unprofitable to men. . This 
 has been the cafe in every Hep of its progrefs, from 
 its rife in the comparative obfcurity of the original 
 promife, through all the preparatory difcoveries of 
 fucceeding ages, to its complete xr^aaifeiUtion m 
 
 Y3 
 
254 THE A3S0LUTE NECESSITY OF Scr. I5, 
 
 the fulnefs of time. And though it has been ex- 
 pofed on this account to the virulent reproaches of 
 men of corrupt minds, it is but fo much the more 
 credible, and appears to be from tlie one only, the 
 living, unchangeable, and true God.* 
 
 It may be proper here to obferve, that it is ei- 
 ther the fame objeftion afTuming a different form, 
 or one very much like it, when it is alledged 
 againft the gofpel, That it lays too much ftrefs 
 upon mere belief of the truth. To this fome have, 
 perhaps by miftaking the true fpring of the objec- 
 tion, given a very wrong and dangerous anfwer. 
 They deny the fa£l, that the gofpel does lay too 
 much, or any ftrefs at all upon bare belief, feparate 
 from goodnefs of life. The danger of this anfwer 
 does not lie in its being falfe, but in its being am- 
 biguous, incomplete, and in a great meafure im- 
 proper. It fecms to allow, at leafl not to deny, 
 that there may be lincere belief, while yet it is not 
 attended with its proper fruits. Thus, unbelievers, 
 whofe real quarrel is with the alledged importance 
 and eiTicacy of the truth, are hardened in their in- 
 difference and difregard to it ; whereas they ought 
 to be taught to confider the principles which are 
 productive of real reformation, as more excellent in 
 themfelves, as both neceiTary and effe£lual for this 
 purpofe. 
 
 The gofpel does indeed lay great ftrefs upon be- 
 lief of the truth, not without, but as the only way 
 of producing holinefs. Many palTages may- be 
 cited from the Old Teftament, in which going 
 
 * See this rubjr.6l handle*! with great clearnefs and pre- 
 cilrjn, by Dr VVarbuiton, in his Divine Legation of Mofeis 
 
Ser. I * SALVATION THROUGH CHRIST. 2^^' 
 
 after falfe gods, and committing other grofs crimes, 
 are reprefented as inftparable branches of the fame 
 character ; and worfbipping and ferving the true 
 God, as a fummary defcription of univerfal obe- 
 dience. See Deut. xxix. i8. 19. Numb. xxv. i. 2. 
 And many pafTages may be produced from the 
 New Tellament, in which the good effefts of the 
 truth, and the mifery of departing from it, as ne- 
 ceffarily implying an unfan^tified Hate, are declared. 
 See John, viii. 31. 32. xvii. 17. 2 John, ver. 4. 
 Col. i. 5. 6. From all this I conclude, that Chrifl 
 Jefus, the promife of old made unto the fathers, the 
 hope of Ifrael, the light of the world, and the end 
 of the law for righteoufnefs to every one that be- 
 lieveth, is the only Saviour of finners, in oppofition 
 to all falfe religions, and every uninftituted rite ; 
 as he himfelf fays, John, xiv. 6. "I am the way, 
 and the truth, and the life : no man cometh uuto the 
 Father but by me." 
 
 But, 2dlyy Chriil is the only Saviour, in oppofi- 
 tion to the merit of our own obedience to the moral 
 law. I know, fome will be ready to fuppofe, that 
 though falfe religion and unir.ftituted rites may 
 have no pofitive influence in procuring falvation to 
 thofe who embrace them, yet they may not hinder 
 their acceptance with God by virtue of their own 
 perfonal merit and obedience. On this fubjeft 
 there are many things which deferve a more par- 
 ticular and diftinft confide cation than there is room 
 for at prefent ; fuch as, I . That all falfe religion is 
 not merely unprofitable, but highly criminal in the 
 fight of God. Thus the apollle Paul, i Cor. x. 20. 
 " Eut I fay, That the things which the Gentiles f*- 
 
!i56 THE ABSOLUTE NECESSITY OF Ser. 1 5. 
 
 criilce, they facriiice to devils, and not to God : 
 and I would not that ye fnould have fellowfhip 
 with devils." 2. That all who embrace not the 
 truth as it is in Jefus, mud neglect the whole duties 
 of the firft table of the moral law, and fo their obe- 
 dience be not only greatly, but eilentially defe^live. 
 3. That the Scriptures give us no ground to be- 
 lieve, that falfe principles can produce any virtue 
 but what is fpurious. But inflead of infifling upon 
 thefe at prefent, I lliall only attempt to fliew, that 
 the fcriptures exclude all human merit, and indeed 
 feem to have it as their exprefs purpofe, to ftain 
 the pride of all human glory ; and, therefore, that 
 no pretence of this kind can pollibly be admitted. 
 
 And here I iliall wholly pafs the facriiices of 
 atonement under the Mofaic difpenfation, becaufe 
 they all pointed at the facriiice offered by Chrill 
 upon the crofs ; and therefore, in the account given 
 of the end and deilination of this laft, we may ex- 
 ped: the cleareft view of the grounds of our accept- 
 ance with God, Now, Chrill appears in fcripture 
 as " the Lamb of God, which taketh away the fin 
 of the world :" as " giving his life" for his people; 
 as " bearing their fins in his own body on the tree." 
 And indeed every expreffion is ufed that could 
 well be imagined to fignify a propitiatory facrifice, 
 an atonement for fin, or the punifliment of an inno- 
 cent perfon in the room and Head of the guilty. 
 If this was necelTary for any, it was neceflary for 
 all ; and there is not the leaft intimation given 
 in fcripture of any diftinftion, or hint, as if there 
 were any perfons with regard to whom it was fu- 
 perfluous. Nothing, therefore, can it and more di- 
 
Ser. 15.* SALVATION THROUGH CHRIST. 257 
 
 redtly oppofed to the defign of the gc fpel, than any 
 plea of merit in man : and none do in fa6t receive 
 it with more difdain, than thofe who trufl in them- 
 felves that they are righteous. 
 
 But, for our fatisfaclion on this point, we need 
 only confult the epiflle to the Romans, before re- 
 ferred to, as there is no part of the facred writings 
 where there is a more full and connected account of 
 the foundation of the gofpel. There, after proving 
 that all the world are become guilty before God, 
 the apoftle fays, Rom. iii. 20. " Therefore by the 
 deeds of the law there fhall no flefh be juftified in 
 his fight: for by the law is the knowledge of lin." 
 Ver. 24. 25. " Being juflified freely by his grace, 
 through the redemption that is in Jefus Chrifl : 
 whom God hath fet forth to be a propitiation, 
 through faith in his blood, to declare his righteouf- 
 nefs for the remiffion of fins that are pail, through 
 the forbearance of God." And again, ch. v. 18. 
 " Therefore, as by the oiFence of one judgement 
 came upon all men to condemnation ; even fo by 
 the righteoufnefs of one, the free gift came upon 
 all men to juftification of life." Confonant to this 
 is the dodlrine of the fame apoftle elfewhere : Phil. 
 iii. 8. 9. " Yea, doubtlefs, and I count all things 
 but lofs, for the excellency of the knowledge of 
 Chrift Jefus my Lord ; for whom I have fuffered 
 the lofs of all things, and do count them but dung, 
 that I may win Chrift, and be found in him, not 
 having mine own righteoufnefs, which is of the law, 
 but that which is through the faith of Chrift, the 
 righteoufnefs which is of God by faith*." 
 
 * See alfo Rom, iv, 53 — 25. Tit, iii- 5. 
 
238 THE ABSOLUTE NECESSITY OF ScT. I5. 
 
 I am not infenfible, that great pains have been 
 taken, even bj fome Chriftians, to evade the force 
 of thefe paflages of fcripture, which exclude the 
 merit of man's obedience from any fnare in his juf- 
 tification before God. Particularly the pafiages 
 from the epiftle to the P^omans are evaded, by al- 
 ledging, that the law, and the works of the law, 
 there, mean only the rites of the Mofaic difpenfa- 
 tion. This is not a proper time and place for en- 
 tering fully into that controverfy ; and therefore I 
 Ihall only obferve, that, belides the correfpondence 
 of the above interpretation with all the other parts 
 of fcripture, it may be fuiliciently fupported by 
 this one confideration, That the apoftle, who is 
 fpeaking both of Jews and Gentiles, exprefsly 
 ftates the oppofition with refpeft to our juftiilcation 
 between grace and debt, and excludes every thing 
 that might make it of debt: Rom. iii. 27. 28.. 
 ** Where is boafting then ? It is excluded. By 
 what law ? of works ? Nay, but by the law of 
 faith, Therefore we conclude, that a man is juflified 
 by faith, without the deeds of the law." And to 
 the fame purpofe, a little after, Rom. iv. 4. 5. 
 " Now to him that worketli is the reward not of 
 grace, but of debt. But to him that worketh not, 
 but believeth on him that juilifieth the ungodly, his 
 faith is counted for righteoufnefs." Whatever would 
 make our acceptance with God not free, or not of 
 grace, is here excluded *. Now, certainly, as there 
 
 * It is eafy to fnrefee, that a grand objedlion jgainft 
 what is faid on this head will be, Th'^t it is going upon a 
 very narrow fcheme, and a fcheme very uHcharitable to 
 many parties of Chriftians, It is the fafnionable language 
 
Ser. 15. SALVATION THROUGH CHRIST. 259 
 
 is a much more plauiible plea of merit in favour of 
 works of obedience to the moral, than to the cere- 
 monial law ; the firfl are at leaft as much excluded 
 as the laft by the apollle's reafoning. 
 
 of the age, to give large encomiums upon charity, when 
 the defign is to level truth and falfehood ; and to alledge, 
 either that there is little difference between them as to 
 their efFe6ts, or that they cannot be diftinguiflied from one 
 another by their proper marks. This is a fubjefl that 
 needs as much to be fet in a proper light, as any I know. 
 If the fenfe in which charity in fentiment is commonly un- 
 derftood, viz. a favourable judgement of the opinions of 
 others, be the fcripture-meaning of it, then certainly forae 
 bounds mull be fet to it ', and it muft be praife or blame 
 worthy, according to the cafes in which it is exercifed. I 
 muft needs take it for granted, that there are feme funda- 
 mental errors, and that it is poflible to make fhipwreck of 
 the faith. Now, however common or fafliionable it may 
 be, to think the farther charity is extended the better, it 
 may be demonftrated, that a favourable judgement of errors 
 fandamental, or deftrudive of religion, doth neceflarily 
 imply either a light efteem or weak perfuafion of the truth, 
 or both. This furely is no part of a truly Chriftian cha- 
 radler ; and if it be rightly denommated charity, it is be- 
 come vicious by excefs. I confcfs it appears to me, that 
 juftjfication by free grace is a fundamental doftrine of the 
 gofpel. If this be true, I am not wrong in having the 
 deepeft fenfe of the danger of contrary opinions : nay, if I 
 am mi (taken, the conlequences I draw from it are no 
 breaches of charity, but the neceflary effedls of an error in 
 judgement ; and fo 1 claim charity in my turn from my 
 adverfaries upon their own principles. 
 
 But I am perfuaded the above is not the meaning of the 
 word charity in fciipture, but that it means an ardent and 
 unfeigned love to others, and a defire of their welfare, tem- 
 poral and eternal ; and may very well conliit with the 
 ftrongcft abhorrence of their wicked principles. We do 
 
a6o THE ABSOLUTE NECESSITY OF Ser. I 5. 
 
 Thus I have endeavoured both to explain and 
 confirm the aflertion in the text, That there is no 
 falvation in any other but in Chrift. There is, 
 however, one qucftion upon it which 1 would wil- 
 lingly pafs over in lilence, but that the omiffion of 
 It might, to fome intelligent hearers, w^eaken the 
 conclufion, and make them reckon the fubjed in- 
 completely handled. The queftion is, Whether an 
 objeftive revelation and explicit difcovery of Chrift, 
 and v%rhat he hath wrought, is neceflary to falva- 
 tion ? or, if his undertaking may not be the ground 
 of acceptance for many who never heard of his 
 name ? In fupport of the laft of thefe it is faid. 
 That many of the ancient patriarchs and prophets 
 were far from having diftinft views of the perfon, 
 
 find indeed in fcripture many charges, not to judge one an- 
 other, mutually to forbear one another in things indifferent, 
 and not to fuppofe that men'S outward a6^ions proceed from 
 a bad principle, which they do not profefs. But this is never 
 called charity; and it is, by the reafoning on it, exprefsly 
 limited to the things really indifferent in their nature. 
 (See the 14th and isth chapters of the epiftle to the 
 Romans.} Perhaps it will be faid, Some may judge things 
 to be> necefTary, which in truth are but indifferent. This 
 cannot be denied ; bat tliere is no help for it. It is a con- 
 fequence of the imperfedlion of human nature. Yet ft ill 
 every man muft judge for himftlf, and rauft diftinguiOi be- 
 tween things indifferent and neceflary, in the belt manner 
 he can. It is very remarkable, that the apoftle John, who 
 fpeaks mofl of the importance of charity and mutual love, 
 hath alfo perhaps the flrongeft expreffions of any on the 
 hatefulnefs and danger of error. Thus he I'ayy in his fecond 
 epiftle, ver. to. ti. *' If there come any unto you, and 
 bring not this doclrine, receive him not into your houfe, 
 neither bid him God fpeed. For he that biddeth him God 
 fpeed, is partaker of his evil deeds." 
 
'Ser. 15. SALVATION THROUGH CHRIST. iGt 
 
 cliara£ler and work of Chrift ; and if (as all fap- 
 pofe) his undertaking was available for their ac- 
 ceptance, w^hy not of others alfo ? On fiich a que- 
 ilion, no doubt, modefty and caution is highly 
 commendable j and perhaps it w^ere wife in fome 
 refpeds to fufpend the determination altogether. 
 But there are cafes in which it comes necellarily to 
 be confidered : for inftance, I do not fee how it can 
 be' avoided, in fpeaking of the importance or necef- 
 iity of piopagating the gofpel among the nations 
 that knov7 not God. 
 
 We may therefore obferve, that the only jull 
 foundation of our hope in God, either for ourfelves 
 or others, efpecially as finners, is his proraife. The 
 firft of thefc ought to be precifely commenfurate to 
 the iaft. In fo far as it is defe61ive, or- falls fliort 
 of this mcafure, we are chargeable with unbelief ; 
 and in fo far as it exceeds, with prefumption. Now, 
 to whomfoever the -true God is revealed in any 
 meafure, as merciful and gracious, forgiving ini- 
 quity, tranfgreflion, and iin ; howxver obfcurely 
 he points out the meritorious caufe of pardon, if 
 they believe his word, and accept of his mercy, they 
 fliall be faved ; as we arc told, Rom. iv. 3. " Abra- 
 ham believed God, and it was counted to him for 
 righteovifnefs." As to any others, if they are in 
 abfolute ignorance of the true God, we mufl: fay, 
 that there doth not appear from fcripture any 
 ground on which to aiHrm, that the efucacy of 
 Ghrift's death extends to them : on the contrary, 
 w^e are exprefsly told, that " thty have no hope*." 
 
 * See the forecited paiTage, Eph, :i. 12. 
 
 Vol. IV. Z 
 
<i6z THE ABSOLUTE NECESSITY OF Ser. I;. 
 
 We find indeed in fcripture, that the difplaj of di- 
 vine perfection in the works of creation, and the 
 conduct of Providence, is reprefented as rendering 
 the heathens inexcufeable in their contempt and ne- 
 gleO: of God : Acts, xiv. 17. " Neverthelefs he left 
 not himfelf without witnefs, in that he did good, 
 and gave us rain- from heaven, and fruitful feafons, 
 filling our hearts with food and gladnefs." Rom. 
 i. 19. 20. " Becaufe that which may be known of 
 God is manifeft in them ; for God hath ihewed 
 it unto them. For the invilible things of him 
 from the creation of the world are clearly feen, 
 being underllood by the things that are made, even 
 his eternal -power and Godhead ; fo that they are 
 without excufe.'* Should any defire from thefe 
 pafTages to infer, that if any of them made a juft 
 and dutiful ufe of thefe natural notices of God, 
 he would not fruflrate their fearch, but would lead 
 them to the faving knowledge of himfelf, I have 
 nothing to obje6l againfl the general pofition ; but 
 I am afraid it will be difficult to make any other 
 legitimate ufe of this conceffion than the apoftle 
 has made already, that " they are without excufe" 
 in their eftrangement from God. One thing more 
 we are authorifed from fcripture to fay, that their 
 guilt is in proportion to their means of knowledge ; 
 that they continue in their natural flate, and are 
 not chargeable with the fin of rejeding the gofpel 
 which they never heard: Rom. li. 12. " For as 
 many as have finned without law, fliall alfo perifli 
 without law ; and as manv as have finned in the 
 law, iliall be judged by the law." 
 
Ser. 15. SALVATI^ THROUGH CHRIST. 265 
 
 I PROCEED now to the second thing propofed, 
 which was, To make a few reflections on this 
 fcheme ; and fhew, that it is not only moft felf- 
 confiftent, but nioft agreeable to the other parts of 
 fcripture, as well as to the vifible ftate of the world ; 
 and therefore that thofe who, in reafoning with in- 
 fidels, depart from it in any meafure, do thereby 
 betray the caufe which they profefs to fupport. 
 
 We have many proofs of the ingenuity and art 
 of perfons under the power of prejudice, in eva- 
 ding the force, or wrefting the meaning of particu- 
 lar texts of fcripture ; and therefore it mull fcrve 
 much for the coniirmation of any do6lrine, that it 
 is not only fupported by exprefs paiTages, but agree- 
 able to the fiirain and fpirit of the whole. That 
 this is the cafe with the do6lrine in queftion, I 
 might ihew at great length: at prefent I content 
 myfelf with the few following reflexions.— — 
 I . There is nothing more frequently or more unde- 
 niably found in fcripture, than a celebration of the 
 rich mercy and free grace of God in Chrifl Jefus, 
 in fuch language as will fcarce accord with any other 
 plan than that vv'hich I have above endeavoured to 
 explahi and fupport. - It has been a remark fre- 
 quently made, of the juftice of which every fe- 
 rious perufer of the facred writings will be fenfible, 
 that the infpired penmen feem, as it v/ere, to be 
 raifed and elevated above their oi'dinary pitch when 
 they are on this theme, rind that both in the Old and 
 New Teilament. V/herevef there is a ftriking 
 palTage in the poetic or prophetic writings, con- 
 taining fentiments of the moft rapturous joy, or mcll 
 ardent gratitude, there, we may be (jire, is a prophecy 
 
 Z 2 
 
264 THE ABSOLUTE NEC^SITY OF Ser. 1 5, 
 
 of Chrift. See the pfalmift David often thus dif-' 
 tinguifliing himfelf, particularly in the following 
 pafTage : Pfal. Ixxii. 17. 18. 19. " His name fhall 
 endure for ever : his name fhall be continued as 
 lonp- as the fun ; and men fhall be bleffed in him : 
 all nations fhall call him blelTed. BlefTed be the 
 Lord God, the God of Ifrael, who only doth won- 
 drous things. And bleffed be his glorious name 
 for ever ; and let the v/hole earth be filled with his 
 glory. Amen, and amen." 
 
 The apoftle Paul alfo, not only when exprefsly 
 handling the fubje£l, but even v/hen he acciden- 
 tally meets with it in the illuilration of another ar- 
 gument, feenis to fire at the thought, and either 
 expatiates upon it with a profuiion of eloquence 
 and energy of expreiTion, or colle6ls, as it wxre, his 
 whole force, and furprifes us more, by difpatching 
 it at one fingle mafterlyTcroke*. 
 
 Now, I would alk, Why fomany encomiums on 
 the mercy and grace of God in pardoning finners 
 through Chrift, if his undertaking had not been ab- 
 folutely neceiTary for their recovery ? Whence 
 ■ could arife fo deep an obligation to gratitude, if 
 our Hate had not been abfolutely deplorable, or if 
 relief could have been obtained from any other 
 quarter ? There mufl furely be a great impro- 
 priety in the fcripture-language on this fubjecl, 
 when ufed by fome perfons agreeable to their other 
 fentiments. And indeed their being very fparing 
 of this language, avoMing it as much as pofUble, 
 and dwelling with mofl pleafure on different themes, 
 
 * See an induce of the fiift of tliefe, Eph- hi. 17. j and 
 of thelaft, I Ccr. Xvi. ax. 
 
Scr. 15. SALVATION THROUGH CHRIST. 265 
 
 is a tacit confeffion and ackaowledgement of this 
 4.rutii. 
 
 But, befides the mercy of God to the world in 
 general, in fending his Son to redeem us who were 
 fold uncUr fin, we find infcripture many Ilrong de- 
 clarations of the infinite mercy of God, in fending 
 the tidings of falvation to thofe who were ignorant 
 cf them before. This appears from feveral of the 
 pafTages formerly cited, and many more that might 
 be added. I only naention one of the apoflle Paul, 
 recorded in the A6ls of the Apoflles: A6ls,xxviii. 28. 
 " Be it known therefore unto you, that the falvation 
 of God is fent unto the'G entiles, and that they will 
 hear it." Now, what is meant by this ? Were 
 thefe Gentiles in a way of falvation before ? and 
 what benefit did they reap from this intelligence ? 
 If it be faid, that they were comparatively in a 
 more advantageous fituation than before ; this, 
 when ftridly examined, will be found to draw after 
 it all the confequences fo difagreeable to the pride 
 of mail, for which the other fuppofition is rejeded. 
 Or rather, when their comparative advantages are 
 carried fo far as to give any thing like a confillent 
 meaning to the above and other paffages of fcrip- 
 ture, it will amount entirely tp the fame thing. For 
 I hope no Chriilian will afTert, that any perfon in 
 the world, who hath the exercife of reafon, is under 
 a natural, but only a moral impoiTibility ■% of co- 
 
 * I ufe the words Natural and Moral impofiibility in the 
 fenfe in which they are u fed by the authors who firfi ap- 
 plied that diltindion to fubjedis of philofophy and divinity, 
 and not in the absurd fcnfe in which Ibme late infidel wri- 
 ters do obflinately perfiilin ufin>T them, Thefe "entlem^c. 
 
 Z3 
 
^"..^ 
 
 36 TflS Al3S0LtrrE NECESSITY OF Ser. I^. 
 
 mirig to the knowledge, and doing the will of God. 
 3 f the firfl were tht; ca(*e, it would take away all- 
 fin ; but the laft is onlj fuch an obftinate dilincli- 
 nation, as is ftill confiftent with guilt and blame. 
 
 Another reflection we may make on this fubje6lj 
 That, according to the conftant' tenor of the holy 
 fcripturc, not only an offer of mercy for Chrift's 
 fake muft be made to tlie linner, but a change muft 
 bewrcught on his heart and temper, fo great as to 
 b^ termed a New Creation, and a Second Birth. 
 The fivu. of tliefe is an a£l; of the divine c:overn~ 
 ment, the lafl is a work of divine power. Now^ I 
 would bejT leave to aik. How and v/here is this to 
 be expe£ted ? It cannot farely proceed from the 
 influence of fabulous deities, or be the e&ct of 
 idolatrous rites. It is not the vvxrk of man, and 
 therefore only of the Spirit of Chriit. Should any 
 think fit to prefumc, that the fan£tifying iniiuences 
 of the Holy Ghoft are bell'owed univerfally, though 
 unknown to the receivers ; this again annihilates 
 all the fuperior advantages of Chriflians ; and, on 
 the very beft poinble fuppofition, is an afierticn 
 
 inftead of meanine, by Natural or rhyfical necelTity or im- 
 polV.bility, that which ariies from tiie irrefillibie operation of 
 the laws of nature, and by Moral, a li-igh degree of pioba- 
 bility from concurring circumfiances, tell us, that Phyfic.;! 
 Fitceirity is \^'hat ariIVs fipm the laws of mjattr ; and Me- 
 ral, tlfrft which anfos from the laws of mind or fpirit. But 
 r-oiliing can be more evident, than that any influence from 
 Tvhhout upon mind or fpirit, if it bt irreliltiole, is as much 
 phyfical or natural ncceility as any other. And tbe diilinc- 
 tion thus explaintd, or perverted, is utterly ulelefs, whtn 
 applied to moiais. 
 
Ser. I^. SALVATIOr THROUGH CHRIST. 267 
 
 thrown out at random, and altogether deflitute of 
 fupport from the oracles of truth. 
 
 A third obfervation I would make, That this 
 fcheme alone makes the foundation of the gofpel 
 fufficient to bear the fuperllruclure. Nothing elfe 
 can fuillcientlj account for the coil and expence, if 
 I maj fpeak fo, that have been laid out in the re- 
 demption of man. It is very evident, that both 
 the prophets in the Old Teftament, and the apoflles 
 in the New, are at great pains to give us a view of 
 the glory and dignity of the PERSON of CHRIST. 
 With what magnificent titles is he adorned ! What 
 glorious attributes are afcribed to hiin I And what 
 mighty works are faid to be done by him ! All 
 thefe confpire to teach us, that he is truly and pro- 
 perly God, God over all, blelled for ever. On the 
 other hand, how much is his humiliation and 
 abafement infilled on ; the reproach and contempt 
 of his life, the pain and ignominy of his death ! 
 and the infinite value of his fuiTerings, arifing from 
 thefe two united confiderations I Nothing can 
 more plainly fiiew the guilt and mifery of man, 
 than that fo great a perfon fhould be employed in 
 refcuing him, fo infinite a price paid for his ran- 
 fom. If fuch a propitiation was neceflary for the 
 heirs of glory, how hopelefs mud be the flate of 
 thofe who have no claim to, or intereil in, or de- 
 pendence, upon it * I 
 
 * I is a ftrong confirmation of this, that it holds almoft 
 without exception, in comparing the fentiments and 
 fchemes of the diffcrtnt parties of Chrii'ti<Tns, that thofe 
 who have the flighreft feni'e of the nectffity of atonement, 
 and the greateit bias to a fclf-righteous plan, are always mofi; 
 
a€8 THE ABSOLUTE NLCESSITY OF S^r. 35. 
 
 The lad obfervation I am to make at prefent 
 is, That the fcheme above laid down is alfo moft 
 agreeable to the vifible ftate of the world, and fur- 
 iiiflies the plain and the only fufiicient anfwer to the 
 old objedion againil the ChriiHan revelation, the 
 want of iiniverfality. This affertion to fome will 
 appear furpriiing, as it feems to have been on pm- 
 pofe to avoid or anfwer this obje<^ion, that all the 
 other opinions have been formed. However, they 
 ftill leave the objeftion in all its force ; nay, it is 
 often fupported and ftrengthened by the reafonings 
 upon them. But, on the principles above laid 
 down, it is capable of the following plain and eafy 
 folution. It is of the infinite mercy and free grace 
 of God, that he did not leave all mankind to perifh 
 in a ftate of fin and mifery- Where, then, lies the 
 difficulty i;i believing, that fome only, and not all, 
 are faved, or are furnilhed with the means of fal- 
 vation ? If all are juftly liable to wrath, upon 
 which the whole gofpel is built, mercy to a part 
 can never be improbable, or unworthy of God, on 
 account of the ruin of the reft : fo that the objec- 
 tion can only take its rife from doubt or dift)elief of 
 that fir ft and fundamental truth. 
 
 If a prince had a number of traitors in his 
 
 ' power, whofe treafon was of the moft aggravated 
 
 and inexcufeable kind, and we ftiould be informed 
 
 that he had granted a free pardon to fome, and left 
 
 the reft to fuffer the juft puniihmentof their crime; 
 
 difpofed to lelTen the glory of our Redeemer** perfon '^ 
 lean moft to, or judge raoll favourably of, the Socinian or 
 -Arian hypothefis. 
 
Ser. 15, SALVATION TKROUGII CHRIST. 269 
 
 * would it be the leafl objection againft his cle- 
 mencj, that it extended onlj to a feleft number of 
 the offenders ? or would it be any jufl impeach- 
 ment of his management, or render the intelligence 
 incredible, fuppofing the prince to be wife, as well 
 as gracious ? The cafe is precifely the fame with 
 God. If it be but granted, that it is mercy ex- 
 tended to thofe who efcape, this abfolutelj deftrojs 
 the force of any objection thtit can be drawn from 
 the number or circumllances of thofe that pe- 
 rifli. 
 
 There is in this rerpe6t a beautiful and inftruc- 
 tive analogy between the courfe of divine provi- 
 dence, and the methods of divine grace ; and much 
 in both muft be refolved into the wifdom and fove-' 
 reignty of God. There is an .immenfe variety in 
 the diflribution both of natural advantages and fpi- 
 ritual blefliags ; and it is vain for us to expert that 
 we fliould be able to affign the wiiole, or indeed al- 
 moft any, of the grounds either of the one or of 
 the other. But if neither fort is njerited, if both 
 are the elFecls of free undeferved bounty, this cuts 
 off all caufe of complaint ; and as to the difference 
 which we obferve in fact, particularly with regard 
 to the lafl, v/e mufh be content tJ fa}^, v/iththe apo- 
 llle Paul, Rom. xi. 32% 33. ** For God hath con- 
 cluded them all in unbelief, that he might have 
 mercy upon all. O the depth of the riches, both of 
 the wifdom and knowledge of God ! How un- 
 fearchable are his judgemer^ts, and hi:, v/ays pall 
 finding out !" 
 
 From thefe obfervations it will plainly appear, 
 that departing from the principles above laid down, 
 
270 THE ABSOLUTE NECESSITY OF Ser. I5. 
 
 is a very great injury to the caufe of truth, and 
 flrengthens that of infidelity. If they are founded 
 upon the word of God, as I hope has been fuffi- 
 ciently proved, then no good can poflibly flow from 
 foftening or difguifing them, in order to leiTen their 
 oppofition to the pride and prejudices of corrupt 
 minds. Has fuch condu6l in fa6l leifened the num- 
 ber of infidels, or reconciled them to the dodtrine 
 of Chrifl ? On the contrary, have they not be- 
 come more numerous, and more bold in their oppo- 
 fition to the gofpel, in proportion to the attempts 
 that have been and are made to fuit it to their tafte ? 
 Nay, have they not made ufe of innumerable paf- 
 fages from Ghriilian writers in fupport of their own 
 caufe ? For in all fuch cafes, as Chriilians fpeak 
 merely the language of natural religion, or magnify 
 the prefent powers of the human mind, in order to 
 rear up a felf- righteous fcheme, they are confidered 
 by infidels, and juftly, not as defending the gofpel 
 with fuccefs, but as yielding up the great point in 
 debate, and coming over to their own party. 
 
 I PROCEED now to make fome practical improve- 
 ment x)f this fubjecl. And, in the 
 
 I ft place, From what hath been faid, you may 
 fee the real, the unfpeakable moment of propa«. 
 gating Chriftian knowledge. It is, indeed, fo far 
 as it is cordially embraced, turning them " fjxjm 
 darknefs to light, and from the power of Satan 
 unto God." Thefe words have a deep and inte- 
 refting meaning, if underfiood as above, bat not 
 ctherwife. Let us only fuppofe thofe who deny or 
 call in queflion the abfolute neceffity of falvation 
 
Ser. 15. SALVATION THROUGH CHRIST. 27! 
 
 through Chrift, employed as miffionaries in con- 
 verting the Heathens : how cold, how ambiguous, 
 and inconclufive the arguments with which they 
 would endeavour to prefs the change ! But the 
 view of it given above, muil: in the itroiigefl man- 
 ner difpofe every ferious perfon to fupport fuch a 
 delign, and powerfully animate to diligence thofe 
 who are employed in carrying it into execution. 
 
 It is allowed by all, that doing good and com- 
 municating happinefs, is the moft excellent cha- 
 racter ; that promoting the intereft of our brethren 
 of mankind, is a natural fruit and exprellion of our 
 love to God, and an imitation of the divine benig- 
 nity. But what comparifon is there between any 
 a6ls of benignity that regard only the prefent life 
 and the welfare of the body, and thofe that affedl 
 the everlafting intereil of an immortal fpirit ? As 
 far as God's redeeming grace is fuperior to his pro- 
 vidential care, fo far mull our fincere and fuccefs- 
 ful endeavours to promote the falvation of the foul, 
 excel any relief or help we can give to the wants of 
 the body. 
 
 The lall of thefe purpofes, however, is often ce- 
 lebrated by infidels, in oppofition to the other, 
 which they delight in treating with derilion and 
 fcorn. But as nothing can be more evident than 
 its comparative excellence, fuppofing its reality ; fo 
 there is not the leaft contrariety between the two 
 defigns : fo far from it, that they are ftrongly con- 
 ne£ted together, and are always befl promoted in 
 conjunftion. There may be indeed fmgle inllances 
 of perfons, from oftentation or other falfe motives, 
 parting with their goods to feed the poor, who have 
 
272 THE ABSOLUTE NECESSITY OF Ser. 1 5. 
 
 no true love to God or their brethren. But in ge- 
 neral, it is certain, that thofe who have " their 
 treafure in heaven, who love not the world, nor 
 the things of the world, (which, however hard a 
 faying it may appear, is the real character of every 
 Chriftian), v/ill more eafily communicate of what 
 they poiTefs to thofe who ft and in need. True re- 
 ligion always enlarges the heart, and ftrengthens 
 the focial tie. Every believer mull viev/ his poor 
 brethren in feveral endearing lights, as children of 
 the fame heavenly Father, as under the fame ori- 
 ginal guilt, dependent on the fame Saviour, and 
 preparing for the fame judgement; whereas wicked 
 men, however various their eharaders, do habi- 
 tually, by luxury and felf-indulgence of fome kind 
 or other, feed their pride, increafe their wants, and 
 inflame their appetites. This not only gives them 
 a narrow turn of mind, but often wades their fub- 
 ftance ^ and fo neceffarily obflruds their liberality, 
 by taking away both the inclination and ability to 
 bellow. 
 
 And as thofe wlio have a jufl concern for the 
 everlalling intereil of otl.ers, will be moll difpofed 
 to. relieve their prefent diftreffes ; fo the bounty of 
 fuch will always be bell diredled^ and followed with 
 the happiell effects. They never feparate the two 
 great ends, of making men happy in this world, and 
 heirs of eternal life ; and v^ill therefore have it as 
 their chief care, to promote indullry and fobriety in 
 all whom they take upon them to fupply. It is too 
 often feen, that what is dignified with the finell 
 names, and reprefented as the eile6l of generofity, 
 humanity, and compallion, is wholly v/ithout merit 
 
Ser. 15. SALVATION THROUGH CHRIST. 2)^ 
 
 in the giver, pernicious and hurtful to the receiver. 
 How many diffolute livers are not covetous, only 
 becaufe they are under the dominion of a contrary 
 pailion ? In the mean time, what they beftow, is 
 either entirely thrown away by an indifcriminate 
 profuiion ; or, as is more commonly the cafe, it is 
 worfe than thrown away, being confined to the 
 moft worthlefs of all wretches, who are their aflift- 
 ants, or companions in their crimes. In oppoiition 
 to this, a real Chriftian, fupremely governed by 
 the love of God, will dire6l every action to his 
 glory ; and while compaflion, ilrengthened by a 
 fenfe of duty, excites him to deal his bread to the 
 hungry, he will have a ilill fuperior folicitude to 
 preferve them from fin. Inftead of an injudicious 
 fupply of fuel to their lull, which is eafy to a floth- 
 ful, and gratifying to a carnal mind, he will endea- 
 vour to fit them for heaven, by fuitable inftru£lion ; 
 and refcue them from want and idlenefs in this 
 world, by lawful induftry. 
 
 Thefe two great purpofes have been jointly pro- 
 moted by the Society in Scotland for Propagating 
 Chriftian Knowledge. They have been promoted 
 with a mofl laudable zeal and diligence, and with 
 a fuccefs fully equal to the means the fociety are 
 pofTeiTed or furnifhed with for carrying them on* 
 The promoting of true religion, loyalty, and in- 
 duftry, in the Highlands of Scotland, was the firft 
 objed: of their care j and the importance of encou- 
 raging it has been recommended in the flrongeft 
 light on many former occafions of this fort^ and is 
 well known. But there is another part of their 
 defign, to fpread the knowledge of Ghrift, the only 
 
 Vol. IV. A a 
 
174 THE ABSOLUTE NECESSITY OF Scf. I5. 
 
 Saviour of finners, among the unenliglitened Hea- 
 then nations. On this the iubje6l of my difcourfe 
 leads me to fpeak a little more particularly. 
 
 Of the importance of fuch a deflg-n every one 
 who believes the gofpel muft befenfible. But, ex- 
 cept the very reftrifted efforts of the fociety, little 
 or nothing has ever been attempted by the Britilh 
 nation. And is not God, in his righteous provi* 
 dence towards us at prefent, manifeftly and feverely 
 punifliing us for this negle6t ? Are we not en- 
 gaged in war with a potent and formidable neigh- 
 bour, in which the Supreme Difpofer of all events 
 hath vilibly written difappointment on every one of 
 our attempts ? Bid not this war take its rife from 
 the difputed limits of our territories in America ? 
 And are not our colonies in that part of the world 
 expofed to the mofl cruel and mercilefs depreda- 
 tions ? Are not families, which ought to be qiiiet 
 and peaceable habitations, frequently alarmed in 
 the filence of night by the cry of war ; and the 
 tendereft relations often butchered in each other's 
 prefence, and ?hat by a people of a ftrange lan- 
 guage, while the weak mother and helplefs infant 
 can only lift a fupplicating eye, but cannot aik for 
 mercy ? Who, then, are the inllruments of this 
 cruelty ? ]V|uft we not anfwer, Thofe very Indians, 
 a great part of whofe territory we poffefs, and 
 whom, with a contempt equally impolitic and un- 
 chriftian, we fuffer to continue in ignorance of the 
 only living and true God, and Jefus Chrift whom 
 he hath fent ? 
 
 Such a particular interpretation of the language 
 of providence may be thought bold j but there are 
 
Ser. 15. SALVATION THROUGH CHRIST. 275 
 
 many circumftances which, in a manner, conftraiii 
 us to confefs its propriety. We have been a nation 
 early and long favoured with the light of divine 
 truth, and are therefore bound to communicate it 
 to others. That diftant country was a refuge to 
 many of our pious forefathers, when flying from 
 the rage of eccleiiallic tyranny ; and the territory 
 either taken from or ceded to^s by thefe people, 
 has been the great fource of wealth and power to 
 this nation. But what feems chiefly to warrant 
 this application is, that the care taken by our ene- 
 mies to convert the Indians, is the chief, if not the 
 fingle, caufe of their fuperior intereil among that 
 people. Their free, 1 independent manner of living, 
 makes the Britifli temper, charafter, and cuftoms, 
 in all other refpeds more agreeable to them. But 
 being once converted, not to the Chriftian faith, 
 but to tiie Romifli faper{lition>, they are inviolably 
 attached to the French intereft. And that politic, 
 but fraudulent nation, are able to cover and excufe 
 their own treacherous defigns, by the ungovernable 
 and favage barbarity of their Indian allies. 
 
 Can there be, therefore, a more noble, a more 
 important, or more neceflary exercife of Chriftian 
 charity, than enabling the Society to carry on their 
 ufeful and falutary fchemes, efpecially to extend 
 their millions to the Indian tribes? . Vv'^ho that 
 knows the value of immortal fouls, can refufe to 
 contribute his fliare in promoting this excellent de- 
 fign ? Who that fears the juil judgement and dif- 
 pleafure of God, can refufe to take this ftep, 
 amongft others, evidently neceflfary for averting 
 his threatened vengeance ? And who that loves 
 
 A a 2 
 
.276 THE ABSOLUTE NECESSITY OF Ser. I5, 
 
 his Redeemer's name, but muft defire that it fhould 
 be adored from the riling to the fetting fun ? The 
 boldnefs and aftivity of linners in fpreading every 
 fpecies of corruption, fhould excite an emulation 
 in believers not to be behind hand in the fervice of 
 a much better mailer. Have we not feen much 
 profane zeal dilcovered in fupport of the moll per- 
 nicious and criminal amufements, which confume 
 time, enervate the body, and pollute the mind? 
 And Ihall there not be a like concern to promote 
 knowledge and holinefs in the uncivilized parts of 
 our own country, and to carry the glad tidings of 
 the gofpel of peace to thofe who now fit in darknefs, 
 and in the region and Ihadow of death ? Are 
 there not many to whom the name of a Saviour is 
 precious, *' even as ointment poured forth j'* who 
 burn with defire, that the riches of divine grace, 
 which can never be exhaulled, may be* more largely 
 diffufed ? And will not all fuch chearfully and li- 
 berally contribute to extend the bounds of the Re- 
 deemer's kingdom, in the profpedl of that blelTed 
 time, when the knowledge of God fhall cover the 
 earth as the waters cover the fea ? or of that 
 ftill more glorious period, w^hen every velTel of 
 mercy, from the call, well, north, and fouth, Ihall 
 be gathered together, and fit down with Abraham, 
 and Ifaac, and Jacob, in the kingdom of their Fa- 
 ther ? 
 
 I fhall now conclude my difcourfe, by preaching 
 this Saviour to all who hear me, and intreating 
 you, in the moll earnell manner, to believe in Jefus 
 Chrill ; for " there is no falvation in any other,'* 
 This is f^r from being unneceflary or impro* 
 
Scr. 15. SALVATION THROUGH CHRIST. 277 
 
 per, even in an audience of profefling Chriftians. 
 Wherever there is a national profeffion of the go- 
 fpel, there are always many who, though they re- 
 tain the name of Chriftians, are ilrangers to real 
 faith in Chrift, or union with God through him ; 
 nay, who in their hearts are enemies to the truth 
 in its limplicity and purity. It is in vain to at- 
 tempt, by reafoning, to bring men to an acknow- 
 ledgement of the truth of the Chriilian do£lrine 
 in fpeculation, unlefs we alfo bring them to fuch a 
 perfonal conviction of their guilt and wretchednefs, 
 as will make them receive the information of 
 Chriil's character and work, as glad tidings to their 
 own fouls. No other converts receive any benefit 
 themfelves by the change ; nor are they of any fer- 
 vice to Chrift and his caufe, except fo far as they 
 are over-ruled by the fovereign providence of that 
 God who only can " bring good out of evil." 
 
 Wherefore, my beloved hearers, be perfuaded, 
 iVom the word of God, which you profefs to be- 
 lieve, from the ftate of the world, which you may 
 fee, and of your own hearts, which you may feel, 
 tjiat you are by nature wretched, and miferable, 
 and poor, and blind, and naked. You are fo far 
 from having fuch a conformity to the pure and per- 
 fe6l law of God, in your thoughts, words, and 
 actions, and the principles from which they ought 
 to Row, as can entitle you to his favour, that the 
 imaginations of your hearts are only evil from 
 your youth, and that continually. Whatever ima- 
 ginary fchemes of a virtuous charadler you may 
 reft or glory in, you are wholly unable to ft and 
 
 the trial of God's impartial judgement. O ! ho\v 
 
 A a 3 * 
 
278 THE ABSOLUTE NECESSITY OF Scr. 15* 
 
 hard is it to convince men of fin, even while the 
 earth groans under their guilt ! Would but thofe 
 who are mofl apt to boaft of the dignity of their 
 nature, and the perfeftion of their virtue, make 
 an exad regifter of all the thoughts that arife in 
 their minds ; there remains ftill as much of the 
 law of God written upon their hearts, as would judge 
 them out of their own mouths. Inftead of being 
 able to bear that fuch a record fliould be expofed to 
 public view, they could not even endure them- 
 felves to perufe it : for felf-flattery is their ruling 
 character, but felf-abhorrence w^ould be the effeS: 
 of this difcovery. Ought you not, therefore, to be 
 ready to acknowledge, that you are altogether as 
 an unclean thing, and unable to Hand before God 
 if he enter into judgement ? But whether you ac- 
 knowledge it or not, I bear from God himfelf this 
 meffage to you all, that whatever may be your cha- 
 racter, formed upon worldly maxims, and animated 
 by ambitious and worldly views, if you are not re- 
 conciled to God through Jefus Chrift, if you are 
 not clothed with the fpotlefs robe of his righteouf- 
 nefs, you muft for ever perilh. • 
 
 But, behold, through this man is preached unto 
 you the forgivenefs of fins. There is a fulnefs of 
 merit in his obedience and death to procure your 
 pardon. There is no fin of fo deep a dye, or fo in- 
 fe£lious a ftain, but his blood is fufficient to wafh it 
 out. This is no new do6lrine, or modern difcovery,. 
 to gratify a curious mind. Perhaps you have 
 heard fuch things fo often, that you naufeate and 
 difdain the repetition. But they are the words of 
 eternal life, on which your fouls' falvation abfo- 
 
Ser. 15. SALVATION THROUGH CHRIST. 279 
 
 lutely depends ; and therefore, though this call 
 fhould come but once more to be rejected, it is jet 
 again within your offer j and as " an ambaffador 
 " from Chrift, as though God did befeech you by 
 me, I pray you in Chrifl's flead be ye reconciled 
 unto God." You have heard the danger of all 
 who are without Chrill ; but 1 befeech yon remem- 
 ber the aggravated guilt, and the fuperior danger of 
 thofe who continue obftinate under the gofpel. 
 All the mercy that is fhewn to finners in the oiFer, 
 fliall inflame the charge againll them in the great 
 day, if they are found impenitent. Mercy and 
 juftice are never feparated in any part of the gofpel- 
 plan. They illultrate each other in the contri- 
 vance, they ihine together on the crofs, and they 
 ihall be jointly manifefl in the day of judgement. 
 Shall not the blood of Chrift, which is fo powerful 
 in its influence for taking away the guilt of thofe 
 who truft in it, greatly add to the guilt and danger 
 of thofe who defpife it ? Pfal. ii. ic. 11. 11. "Be 
 wife now% therefore, O ye kings," and all of every 
 rank ; " be inftru6led, ye judges of the earth. 
 Serve the Lord with fear, and rejoice with trem- 
 bling. Kifs the Son, left he be angry, and ye pe- 
 rilh from the way, when his wrath is kindled but 
 a little : blelTed are all they that put their truft in 
 him." 
 
AN 
 
 INQUIRY 
 
 INTO THE 
 
 SCRIPTURE MEANING 
 
 OF 
 
 C II A R I T Y.- 
 
 IN a note in the fermon on A£ls, iv. 12. ** Nei- 
 ther is there falvation in any other," the reader 
 will find that I have intimated two things: i. 
 That if a favourable judgement of opinions of 
 others, be the fcripture-meaning of charity^ then 
 certainly fome bounds muft be fet to it ; and it 
 mufl be praife or blame worthy, according to the 
 cafes in which it is exercifed. 2. That I am in- 
 clined to think that this is not the meaning of the 
 word in fcripture ; but that it means an ardent and 
 unfeigned lave to others, and a deiire of their wel- 
 fare, temporal and eternal j and may very well 
 confift with the ftrongeft abhorrence of theii- 
 wicked principles, and the deepefl concern for their 
 dangerous Hate. At the fame time it was hinted,. 
 
AN INQUIRY, Sec. 281 
 
 that this fubje£b deferved a more diftin6l and full 
 illuftration. I was fufficiently aware, even at the 
 time of writing, that this declaration would bring 
 down upon me the high difpleafure of certain per- 
 fons. And fo indeed it happened, to fuch a degree, 
 that fome, according to their wonted candour, and 
 (in their own fenfe) moll charitable interpretation, 
 have affirmed, that I had in that palTage openly 
 declared againll charity. This hath induced me, 
 on notice of a fecond edition being intended, to 
 offer a few refleftions on this fubje6l ; which I 
 hope ihall be conducted in as cool and critical a 
 manner, as can in reafon be defired, that I may not 
 offend againft charity, even when writing upon the. 
 fubje<St. 
 
 Let me begin by fettling precifely the fubjed 
 of the inquiry. It will, or at leall ought to be, 
 acknowledged, that with many the current meaning 
 of the word charity is, to have a favourable opi- 
 nion of the fentiments of others, who are fuppofed 
 to differ from us ; that is to fay, (for it is not very 
 eafy to define it clearly), to think that they are in- 
 nocently miflaken in judgement, and that they 
 have as honeftly inquired after truth as ourfelves ; 
 and therefore to conclude, that as perfons truly fin- 
 cere, and a£ling according to their light, they fhall 
 meet with the final acceptance of God. That this 
 is the meaning with many, if it fhould be denied, 
 I prove from the following circumflance, that 
 charity in feiitiment, or charity in general, (except 
 when it is taken in a limited fenfe, as fignifying 
 bounty to the poor), is always applied to thofe who 
 
1^1 AN INQUIRY INTO THE 
 
 differ from us, and never to thofe who agree with 
 us ; and indeed it is about the difference that it is 
 fuppofed to be exercifed, 
 
 I. Now, the ^rst thing I obferve upon this is, 
 that if the above be the fcripture-meaning of cha- 
 rity, then certainly fome bounds muft be fet to it ; 
 and it mufl be praife or blame worthy accordiHg 
 to the cafes in which it is exercifed. I make this 
 fuppolition, becaufe, though it is propofed in the 
 courfe of thefe remarks to fhew, that the above 
 is not the fcripture-meaning of the word ; yet there 
 is really, within certain limits, a duty of this kind 
 prefcribed to us in fcripture, but never called cva- 
 rity. The duty I mean is mutual forbearance, and 
 guarding againft.rafli judgement ; but it is remark- 
 able, that neither in the defcription of this duty, 
 nor in the arguments urging to the practice of it, 
 is the word charity , or the necefiity of charity, ever 
 once introduced*. The proper objects of forbear- 
 ance are matters of indifference, or rather matters 
 of comparatively fmall moment ; and the fin of 
 rafh judging confifts in believing things to be of 
 more moment than they are, and attributing out- 
 
 * I do not know whether I fhould call it an exception 
 from this, that in one pafTage, when the apoftle Paul is 
 fpeaking of the oppofite fins, of judging others on the 
 one hand, or defpiling them on the other, he introduces 
 walking charitably. Bat it is in a I'enie quite oppofite 
 to what it would have been ufed in by one pleaciing for the 
 modern charity. It is not the man who judges raflily that 
 he charges with uncharitablenefs, but him who defpifeth 
 his weak brother, and is at no pains to avoid giving cffence : 
 Rom. iv. J 5. " But if thy brother be grieved with thy 
 meat, now walked thou not charitably. Deflroy ngt him 
 with thy meat for whom Chrifl died." 
 
SCRIPTURE MEANING OF CHARITY. 283 
 
 ward a6tions or expreffions to bad motives or prin- 
 ciples, without neceflity. I fay, without neceffitj ; 
 becaufe it is allowed by every judicious and accu- 
 rate writer upon rafh judging, that a perfon cannot 
 be chargeable with this fin, merely for thinking ill 
 of another's temper or praftice, upon clear and 
 irrefiflible evidence. To do otherwife, in many 
 cafes, is either wholly impoffible, or argues a 
 weaknefs of underftanding ; which cannot be the 
 object of approbation, nor confequently of imi- 
 tation. 
 
 Let us therefore fuppofe, that this duty of for- 
 bearance, which indeed I take to be wholly diftind: 
 in its nature, is the charity fo ftrongly recom- 
 mended, and fo highly applauded in fcripture, and 
 that it is to be exercifed with regard to the opinions 
 of others : In that cafe it mult have certain bounds, 
 for the following reafons. 
 
 I. If it were otherwife, we Ihould then either 
 want a meaning for many declarations and precepts 
 in fcripture ; or, which is worfe, fhould perceive 
 them to be evidently abfurd and ill founded. That 
 I may not tire the reader, I fliall not adduce the 
 tenth part of what is faid on this fubjeft in fcrip- 
 ture ; but muft beg of him to weigh the following 
 paffages, and to make fome refledlions on their ma- 
 nifell purpofe : Jude, v. 3. 4. " Beloved, when I 
 gave all diligence to write unto you of the common 
 falvation, it was needful for me to write unto you, 
 and exhort you, that ye fhould earnellly contend 
 for the faith which was once delivered unto the 
 faints. For there are certain men crept in unawares, 
 who were before of old ordained to this condem- 
 
284 AN INQUIRY INTO THE 
 
 nation, ungodly men, turning the grace of God 
 into lafcivioufnefs, and denying the only Lord God, 
 and our Lord Jefus Chrift." Here I think is 
 plainly a duty with regard to opinions, altogether 
 different from that of forbearance. The one re* 
 quires us not fo much as to judge our brethren ; 
 the other requires us to contend earneftly with 
 them. The one fuppofes the trifling difference to 
 be wholly buried ; the other implies, that it fhould 
 be kept clearly in view, and all polTible pains 
 taken to fupport the truth, and to refute the error* 
 The one fuppofes entire peace and union ; the other 
 implies a firm and refolute oppofition, fo as to come 
 to no terms which imply confent or approbation. 
 The phrafeology through the v/hole pafTage teaches 
 us to interpret it as I have done : " There are cer- 
 tain men," fays he, " crept in unawares ;" plainly 
 fignifying, that if they had not crept in fecretly, 
 they would not, or ought not, to have been fuffered 
 to come in openly. Now, if charity and forbear- 
 ranee be the fame thing, here are^ fome perfons de- 
 fcribed, whom, we are not to forbear, and confe- 
 quently for whom we are to have no charity : 
 therefore it mufl have fome limitation. Let it be 
 as extenfive as you will, it is not boundlefs. 
 
 Titus, i. 10. II. 13. " For there are many un- 
 ruly and vain talkers and deceivers, efpecially they 
 of the circumcifion : whofe mouths muft be flopped, 
 who fubvert whole houfes, teaching things which 
 they ought not, for filthy lucre's fake. Where- 
 fore, rebuke them fiiarply, that they may be found 
 in the faith." Now, let me aik any unprejudiced 
 reader, whether fharp rebuke be not a very dilfe- 
 
SCRIPTURE MEANING OF CHARITY. 285 
 
 rent thing from forbearance ? How can you re- 
 buke thofe whom you may not fo much as judge ? or 
 why Ihould you attempt to make them found in the 
 faith, if they are already received of God ? as it 
 is exprefled, Rom. xiv. 3. Belides, what is the 
 meaning of fubverting whole houfes ? and of flop- 
 ping the mouths of the falfe teachers, to prevent 
 or remedy this fubverlion ? In the fame epiftle, 
 chap. iii. 10. the apollle fays, ** A man that is an 
 heretic, after the firft and fecond admonition, re- 
 ject." Does not this fuppofe, that it is polTible for 
 a man to be a heretic ? Does not the apoflle here 
 ordain a fentence of expuliion to be paiTed againll 
 him, after the pains taken to reclaim him appear 
 to be fruitlefs ? It is plain, therefore, that if cha- 
 rity be the fame with forbearance, it muft have 
 limits ; for if every body muil be forborne, then 
 certainly nobody can be expelled. 
 
 I muft not here pafs by an aftonifhing interpre- 
 tation put by fome, and men of learning too, upon 
 the following verfe of the fame chapter : <' Know- 
 ing that he that is fuch, is fubverted and finneth, 
 being condemned of himfelf j" that is, fay fome, 
 no man is an heretic in the fenfe of this paffage, 
 but who is felf- condemned, or is acling contrary 
 to his own convi6lion ; fo that he muft be rejected, 
 not for the error of his judgement, but for the ob- 
 ftinacy and depravation of his heart. I do not re- 
 member to have feen any ftronger inftance of the 
 power of prejudice, than giving fuch a fenfe to the 
 "word self -condemned. If any man can really con- 
 ceive a cafe in his own mind, of a heretic obfti-^ 
 natfely perfifting in his error, and fuffering for it; 
 
 Vol. IV. B b 
 
2,86 AN INQUIRY INTO THE 
 
 in oppolition to his own inward conviction, and at 
 the fame time this circumftance clearly afcertained 
 as the foundation of his fentence, I wifh he would 
 teach me how to conceive it : at prefent it feems to 
 me utterly impoflible. If any perfon thus fpeaks 
 lies in hypocrify, is it to be fuppofed, that he will 
 confefs it ? and if he do not confefs, how is it pof- 
 iible to prove it ? The plain meaning of being 
 condemned of himfelf, in this palTage, is, that his 
 errors are fo contradidtory to the other articles of 
 his faith, fuch an abjuration of his former profef- 
 iion, and generally tend fo much to immorality in 
 practice, that he is condemned as it were out of his 
 own mouth. 
 
 In the 2d epiftle of John, the apoftle fays, ver. 
 9. 10. II. ** Whofoever tranfgreffeth, and abideth 
 not in the doftrine of Chrift, hath not God : he 
 that abideth in the do6trine of Chrift, he hath both 
 the Father and the Son. If there come any unto 
 you, and bring not this doftrine, receive him not 
 into your houfe ; neither bid him God fpeed ; for he 
 that biddeth him God fpeed, is partaker of his evil 
 deeds." I fhall not flay to examine nicely the im- 
 port of not receiving fuch a one into our houfe, and 
 not bidding him God fpeed. It is fufficient for my 
 purpofe, that no fenfe can be put upon it low 
 enough to make it agreeable to the treatment we 
 ought to give to our brethren whom we are for- 
 bidden to judge. Thefe we are to receive, as 
 Chrift hath received them, and to keep the unity 
 of the Spirit in the bond of peace. 
 
 To all theie I only add, without any reflection 
 upon it, the reproof of Chrift to the church of 
 
SCRIPTURE MEANING OF CHARITY. 287 
 
 Pergamos : Rev. ii. 14. " But I have a few things 
 againft thee, becauie thou haft there them that hold 
 the dodtrine of Balaam, who taught Balak to caft 
 a ftumbling-block before the children of -Ifrael, 
 to eat things facrificed unto idols, and to commit 
 fornication. So haft thou alfo them that hold the 
 do6lrine of the Nicolaitans, which thing I hate." 
 
 2. If charity be the fame with forbearance, it 
 niuft have limits, or it would be the ftrongeft im- 
 peachment of divine wifdom and goodnefs, in not 
 giving marks fufticiently clear to diftinguifli truth 
 from falfehood. If we are to entertain a favourable 
 opinion of the fentiments and ftate of others, it 
 muft be entirely founded on the fuppofition, that 
 they have inquired with honefty and impartiality ; 
 and that they are not blinded by prejudice or cor- 
 rupt pailions. This, I fappofe, will be readily al- 
 lowed, becaufe it is the ufual way of fpeaking or 
 writing on the fubject. * They may be miftaken,* 
 it is often faid, * but without their fault : they may 
 have freely and impartially inquired, and yet may, 
 after all, think differently with equal lincerity/ 
 This, I contend, can only hold in matters of fmall 
 moment, and in themfelves of a doubtful nature ; 
 and in thefe, the obfervatioh is juft, and correfponds 
 with reafon, fcripture, and experience. But in 
 truths of the higheft moment, if there are any fuch at 
 all, to fuppofe that men equally fincere and impar- 
 tial, may, notwithftanding, have fentiments diredly 
 oppoiite, feems to me an impeachment of divine 
 wifdom. How can it be, unlefs the evidences for 
 and againft them, be pretty equally balanced ? How 
 is the judgement determined at all, but by a fort o^ 
 
 Bb 2 
 
288 AN INQUIRY INTO THE 
 
 compound ratio, to fpeak in the language of mathe- 
 maticians, of the outward evidence, and the pre- 
 poireffion of the mind ? Strong prepolTeflions will 
 account for any opinion, however abfurd ; but if 
 two perfons of equal capacity, and equal integrity, 
 draw oppofite conclufions on any queftion, it mufl 
 certainly arife from the doubtfulnefs of the que- 
 ftion itfelf. Now, if there be any truths of mo- 
 ment not attended with fufficient evidence, how can 
 we acquit or juftify the conduct of providence ? 
 There does not feem to me to be any alternative ; 
 but we mufl lay the blame, either upon the evidence 
 or the mind ; that is to fay, in other words, it mud 
 be put to the charge either of God or man. 
 
 3. If charity is the fame thing with forbearance, 
 it mull have fome limits ; otherwife the value of 
 truth itfelf is abfolutely annihilated. If I am to 
 believe a man in as fafe a ilate, and as much ac- 
 cepted of God, in one opinion as another, upon all 
 fubjedls, it is plain, not only that every truth is of 
 equal moment with another, but that truth and 
 error are of equal value. This, I think, is indif- 
 l^utablc ; for if it makes no diilerence, either in 
 point of chara6ler or ilate, I fee nothing elfe frpm 
 which their value can be eflimated. What, then, 
 becomes of all the fine encomiums we have on the 
 beauty, the excellence, the importance af truth ? 
 the neceflity and benefit of freedom of inquiry ? 
 It would be much better to be fatisfied with any 
 opinions, be they what they Vv^ill, than to give way 
 to doubts and fufpicions, to fatigue our minds, and 
 wafle oiir time in long and difficult refearches. If 
 U be faid, that they may be the fame as to the fin- 
 
SCRIPTURE MEANING OF CHARITY. 289 
 
 cerit}r of the inquirer, but cHiFerent principles may 
 have different effedls in pra6lice ; this is yielding 
 up the point in debate : for if one opinion leads to 
 holinefs, and another to wickednefs in praftice, 
 they can never be in the fame iiate of fafety, nor 
 equally acceptable to God, who hold thefe oppo- 
 iite fentiments. Belides, it is common v^ith the ad- 
 vocates for this miftaken fort of charity, in order 
 the better to fupport their opinion, to deny this 
 difference in effed, and to fay, * It is no matter 
 what a man's opinions are, if his life be good.* 
 Now, it is evident, that this affertion is abfurd ; or 
 rather the fuppolition is impoflible, unlefs the in- 
 fluence of truth and falfehood upon the life be ab- 
 folutely equal. Grant but the leaft fuperiority or 
 advantage to one above the other, and the argu- 
 ment is deftroyed ; for if truth be better than falfe- 
 hood, it mull be fome matter what a man's opi- 
 nions are, in order to his life's being good. How 
 weak and inconliilent creatures are we I Tiie very 
 fame perfons who make the greateil ftir about a 
 pretended fearch after truth, and freedom of inqui- 
 ry, will needs have it, that Chriilian charity im- 
 plies, that all opinions are alike, and ought to be 
 treated with equal refpeft : and then, to crown all,, 
 they give us the more hideous picture of the terrible 
 effects of fuperllition, and certain religious fenti- 
 ments which they are pleafed to condemn. Alas ! 
 where is the charity then ? Are all opinions equal ? 
 Is it no matter v/hat a man's opinions are, if his 
 life be good? At lafl you have found out fome^, 
 whofe lives arc ill by the impulfe of their opinions v 
 
 Bb3 
 
290 AN "INQUIRY INTO THE 
 
 Certainly, chanty, in the fenfe of forbearance or 
 approbation, is not due to them. 
 
 4. If charity is the fame with forbearance, it 
 muft have fome limits ; becaufe otherwife things 
 would be carried' to an extravagant length ; and 
 fuch cafes might be fuppofed as very few would be 
 willing to admit, and indeed I think no man can 
 rationally admit. I might give a multitude of 
 poflible examples ; but, for the greater fatisfadlion 
 of the reader, ihall only mention a few ihat are 
 real. 
 
 (i.) Within the Chriflian church, there are not 
 only diiferent, but oppoUte opinions, and mutually 
 deilruftive of each other. Thofe who hold them, 
 on each fide, not only fay, but think, that their ad- 
 verfaries are guilty of impiety and blafphemy* 
 Let us take for inllance, the Calvinifts and Soci- 
 nians. Read the writings of the firfl, and you will 
 fee, that they confider their adverfaries as taking 
 away the very foundation of the gofpel, denying 
 the only Lord God that bought them, and as guilty 
 of grofs idolatry in giving divine worfhip to one 
 whom they believe to be a creature. Again, if 
 you read the writings of the laft, you will fincl 
 them charging their adverfaries with blafphemy of 
 the moft horrible nature, and not only making a 
 God different from the true God, but fuch a one 
 as is more cruel and vindidive than the very devils. 
 Now, I delire to know how the one of tliefe forts of 
 perfons can have a favourable opinion of the ftate 
 and fontiments of the oppofite, without renouncing 
 their own ? I do freely acknowledge, as I have 
 formerly done, that I never did efteem tlie Soci- 
 
SCRIPTURE MEANING OF CHARITY. 29I 
 
 nians to be Chriflians ; and yet find nothing more 
 eafy, or indeed more neceffary, than to have cha- 
 rity for them, in what I take to be the fcripture 
 fenfe of that word. But in the modern fenfe it ap- 
 pears to me utterly impoflible. For the very fame 
 reafon, if any who had embraced thefe principles, 
 fiiould pretend that he had fuch charity for me, as 
 to efteem and receive me as a faithful minifter of 
 Chrift, I would confider it as a profellion altoge-- 
 ther hypocritical, or that he did not believe a word 
 of his own fyilem. The truth is, I cannot help 
 thinking, from the manner of conducing theo- 
 logical controverlies, that it is very common for 
 many to plead for that charity to themfelves which 
 they never give to their adverfaries ; while the 
 power of prejudice hinders them from obferving 
 the inconfiftency between their reafoning and pi^ac- 
 tice *. 
 
 (2,) Thofe who deny and oppofe the gofpel al- 
 together, have juft the fame title to our charity j 
 and we are obliged to believe, that they are honeft 
 and impartial inquirers, and therefore accepted of 
 God. Now, if there be any thing in the worl4 
 
 * I could give many inflances of this furprifing inad- 
 vertency in writers of the very firft charafler : 1 ihall only 
 mention one, of the renowned Earl of Shaftefbury. Plis 
 darUng theme is, to {l\ew, that every thing whatever is for 
 the general good ; that even the worft men aie guided at 
 bottom by a benevolent principle ; yet even while expa- 
 tiating on the goodnels of the whole lyllem oi beings, he 
 takes every opportunity of falling upon the clergy, whom 
 he allows to be purely evil, without containing any good, 
 o\ tendency to promote it : a defe<5t in his own i'cheme^to 
 Vhich he does not i«ein to have auended< 
 
292 AN INQUIRY INTO THE 
 
 clear from fcripture, it is, that we are not to ap» 
 .prove or receive f-ach perfons ; that thej are not the 
 objects of forbearance; and, by confequence, not 
 of that charity that confiils in forbearance : on the 
 contrary, the zeal and aclivity of the apolUes was 
 wholly employed in bringing unbelievers, to the 
 knowledge and confellion of the truth ; for which 
 they deferve very little praife, if their Hate was 
 fafe, and their character unexceptionable, before. 
 And as to perfons among us denying the gofpel, 
 after examination, I do not fee how any perfon can 
 think them impartial in rejedling it, without a very 
 poor opinion of the evidence for receiving it. 
 
 (3.) Even in point of morals, there have been, 
 and are at this time, opinions fo very grofs, that 
 few will look upon the Hate of thofe who hold 
 them as fafe j and yet, if forbearance is charity, 
 and the charity is unlimited, they mufl alfo be 
 taken in. There have been feveral, who certainly 
 were lincerely of opinion, that fornication and other 
 uncleannefs, was lawful. So great a man as David 
 Hume, Efq, has adopted a fentence from a French 
 ^writer ; " Female infidelity, when it is known, is 
 VL frnall matter; and when it is not known, it is no- 
 thing." The very fame writer feems alfo either 
 to defend, or greatly to alleviate, unnatural lull. 
 And many highwaymen have actually reafoned 
 themfelves into an opinion of the lawfulnefs of rob- 
 bery, by alledging, that God never made the world 
 with this view, that fome fhould have toa much, 
 and others fhould ftarve ; and therefore they had a 
 right to a Ihare, and might levy it wherever they 
 could find it. The truth is, there are more of thelJe 
 
SCRIPTURE MEANING OF CHARITY. 293 
 
 grofs and erroneous opinions than manj are aware 
 of ; for men are feldom at eafe on the commiffion 
 of fin, till the J have found fome way to fatisfy 
 their own minds, by wrong principles. Well, are 
 we to think all thefe honeft and impartial inquirers, 
 and to have charity for them in the fenfe fo often 
 mentioned ? I imagine fome will at laft flop fliort, 
 and fay, there is a diftin61ion to be made ; thefe 
 opinions are formed by the influence of prejudice, 
 and the bias of corrupt affeftions. Here, then, 
 your charity fails, and you have fet limits to your 
 forbearance ; or rather you have given up the 
 caufe ; for all falfe opinions arife from the bias 
 of corrupt affeftions. The fallacy of the whole 
 arguments on this fubje£l lies in confounding 
 two things very different, viz. a man's being 
 truly of an opinion, and his being fo upon fair 
 and unprejudiced inquiry ; a train of reafoning 
 carried on, which is built upon the laft of thefe 
 fuppofitions, and applied to cafes where only the 
 firft takes place. Perhaps fome may choofe to fay, 
 as to the cafe of immoral opinions, that men are 
 not to be difapproved or condemned for the opinion 
 in itfelf, but for prefuming to a6t in confequence 
 of k. To which I anfwer. That if any man will 
 prove the innocence of forming fuch opinions, I 
 will undertake to prove, with at leaft equal evi- 
 dence, the obligation that lies upon every one fo 
 perfuaded, to a£l: according to his light. 
 
 5. In the last place, to fuppofe that charity is 
 the fame thing with forbearance, and yet that it is 
 unlimited, is felf- contradictory, and impoffible, in 
 many inftances, to be put in praclice. True Chri- 
 
294 AN INQUIRY INTO THE 
 
 ftian charity being the indifpenfable duty of all, 
 muft at leafl be poflible to all, and coniiflent with 
 every other duty. Now, to believe the fafety of 
 the flate, or the goodnefs of the character, of many 
 perfons for whom charity is pleaded, may be to 
 fome abfolately impoflible. They may have a 
 convi6tion of the contrary in their judgment. They 
 may think, that the fcripture clearly and explicitly 
 commands them to feparate from fuch people, to 
 oppofe and detefl their errors ; and furely there 
 are many much more abfurd and groundlefs opi- 
 nions truly entertained. What then fhall they do ? 
 The fcripture commands them to contend with er- 
 roneous perfons ; and if they do not, they are guilty 
 of a breach of charity, one of the moil efiential of 
 all gofpel-duties ; for the apoftle tells us, " Though 
 I fpeak with the tongue of men and angels, and 
 have not charity^ I am become as founding brafs, 
 or a tinkling cymbal.'^ 
 
 Thus, I hope, it has been proved, to the fatisfac- 
 tion of all impartial perfons, that if charity, in 
 fcripture, is the fame thing with that forbearance 
 we owe to others who differ from us, it mull have 
 fome bounds, and be praife or blame-worthy, ac- 
 cording to the cafes in v/hich it is exercifed. If it 
 be alked. Who lliall flate the bounds beyond which 
 it is not to extend ? I anfwer, Every one for him- 
 felf, according to the befl of his own judgment. 
 Some perhaps will contend with or judge others, 
 for things in which they ought to forbear them j 
 but many others will carry th.eir forbearance too 
 far, and retain erroneous or vicious perfons in their 
 fociety> when they ought to expel them. For this 
 
SCRIPTURE MEANING OF CHARITY. 295 
 
 there is no remedy, as it is the confequence of the 
 weaknef$ of human nature, and no way different 
 from what happens as to every duty incumbent on 
 us as men or Chriftians. 
 
 II. Let us now come to the fecond part of this 
 difcourfe, and confider what reafon there is to be- 
 lieve, that charity, in fcripture, is a duty altogether 
 diflinft from forbearance, and founded on diftin6t 
 principles. 
 
 One general conlideration will go piigh to prove 
 this of itfelf, viz. That forbearance, as has been 
 Ihewn in the preceding pages, hath limits, beyond 
 which it is culpable ; whereas charity hath none, 
 at leaft as to its object. There is no perfon or cha- 
 ra61er that can be conceived, for which we are al- 
 lowed to be without charity. With refpe£l to for- 
 bearance, the obje£l of it is clearly pointed out in 
 the paffages where it is fpoken of, and is the dif- 
 ference of opinion as to fmaller matters, viz. the 
 lawfulnefs or unlawfulnefs of meats and drinks, and 
 whether certain days were holy or common. But 
 there is no paflage in which charity is fpoken of, 
 that gives the leaft hint, or indeed that leaves room 
 to fuppofe, that it hath any limits as to its objedt. 
 Charity, we are told, is " the end," or fum " of 
 the commandment." And indeed it is the fame 
 thing with love, which is the fulfilling of the law. 
 And in the explication which our Lord gives us of 
 the fum of the fecond table of the law, in anfwer 
 to that queftion, Who is my neighbour ? he plain- 
 ly teaches us, by the parable of the Samaritan, that 
 all men are .our neighbours. There was a great 
 
2g6 AN INQJJIRY INTO tHfe 
 
 oppofition, in point of religion, between the Jews 
 and Samaritans ; yet he Ihews plainly, that this 
 ought not to obftrud the exercife of charity, in the 
 true fenfe of that word. For this reafon, I think 
 it highly probable, that forbearance is different 
 from charity ; the one points out our duty to our 
 fellow-Chriftians in certain circumftances, and the 
 other includes our duty to our fellow- creatures at 
 all times. 
 
 This will be confirmed, by reflecting that the 
 ■^ord which, in fome places, is tranflated charity y 
 is the fame, in all other paffages, without variation 
 in any one of them, with that which is tranflated loije, 
 KyccrxA is the New-Teftament word for charity^ 
 which, as it is generally tranflated love, fo I do not 
 fee the leaft reafon for altering the tranflation, in 
 thofe places where charity is fubftituted in its room. 
 Charity, then, is love ; that is to fay, it is a fmcere 
 and fervent affection to others, and a defire of their 
 welfare, temporal and eternal. This not only may 
 coniift withj but of itfelf naturally produces, the 
 ftrongefl: abhorrence of their wicked principles, 
 and the deepefl: concern for their dangerous Hate. 
 There is a great affinity between the fentiments we 
 oujht to entertain with regard to error and vice. 
 Our love to vicious perfoas ought not to carry in it 
 any approbation or indulgence of their vices, and 
 far lefs any belief of the fafety of their fl:ate ; 
 but an earneft concern to bring about their refor- 
 mation. In the fame manner, a iincere and fervent 
 charity for erroneous perfons, does not imply any 
 approbation of their opinions, or fuppolition of 
 their confiftency with foundnefs in the faith, but an 
 
'SCRIPTURE MEANING OF CHARITY. 297 
 
 earneft delire to recover them, if polTible, from 
 their unhappy delufion. Nay, though a man be 
 fo narrow minded, as to judge thofe whom he 
 ought to forbear, it may very poffibly be attended 
 with no breach of charity ; becaufe there may be - 
 as much love to his neighbour in that perfon's heart, 
 and as much concern for his welfare, as if he had 
 feen more clearly his own miftake. The apoftle 
 Paul calls thefe weak perfons, and afcribes their con- 
 duct to the imperfe£tions of their judgement. It 
 M'as the ftrong, or thofe who had more knowledge, 
 that he blamed, as not walking charitably, when 
 they would not abftain from meat, to prevent their 
 brethren's offence. 
 
 It will be an additional confirmation of this 
 meaning of charity, that it makes the feveral duties 
 of Chriilians at once clear and intelligible, and 
 confident one with another, by leaving to each its 
 full Ccope, and its proper obje6l. If we take cha- 
 rity in the fenfe which 1 have rejected, there will 
 be a continual oppofition between zeal and charity \ 
 and in proportion as you increafe in any one of ' 
 them, you mull necefiarily fail in the other. And 
 indeed this fecms to be verified in experience 4 
 for thofe who efpoufe this fort of charity, do fre- 
 quently fall into fo cool a flate in point of zeal, that 
 they give themfelves little trouble, either in iii- 
 ftru£ting the ignorant, or reproving the vicious ; and 
 are not backward in ftigmatizing thofe, as narrow- 
 minded and uncharitable, who do. But if we take 
 charity for unfeigned love, then, inftead of oppo- 
 fition, there is the moft perfe^ harmony between 
 one duty and another. So far from hindering, or 
 
 Vol. IV. C c , 
 
298 AN INQUIRY INTO THE 
 
 even limiting each other in their exercife, they 
 ftrengthen each other in principle, and dired: each 
 other in their application. The more fervent love 
 I have for my fellow-creatures and my fellow-Chri- 
 ilians, it will but excite my zeal to promote their 
 benefit, by endeavouring to convince them of any 
 dangerous miflake, and deliver them from the domi- 
 nion of every vicious practice. At the fame time, this 
 love will naturally produce forbearance, where it 
 is lawful and proper ; becaufe, if I love any per- 
 fon fincerelj, I will judge of him candidly, and not 
 impute any bad lentiment or pradtice to him with- 
 out necelTity. It will prevent us from interfering 
 with others where we ought not, and will urge us 
 'to activity and diligence where the cafe feems 
 really to call forit> 
 
 This fubje6t may be well illuftrated by parental 
 affefbion, when it is both ftrong in its principle, 
 and well directed in its exercife. It will certainly 
 prevent a parent from judging hardly of his chil- 
 dren, or being eafily incenfed againft them, on 
 wrong or doubtful information : but it will be fo 
 far from making him think favourably of their 
 miflakes, either in principle or pradlice, that the 
 more tender his love, the greater his concern to 
 prevent theu" being mifled, or to recover them if 
 they have gone aftray. Examples, to be fure, there 
 are many, of a fort of love in parents to their chil- 
 dren, that operates like the falfe charity I am now 
 pleading againft, m.akmg them blind to their fail- 
 ings, and even partial to their crimes : but I think 
 it muft be allowed, that all fuch partiality and in- 
 dulgence is a weaknefs, inft:ead of a virtue, in the 
 
SCRIPTURE MEANING OF CHARITY. 2g() 
 
 parent, and is commonly a curfe, inftead of a blelT- 
 ing, to the child. To have juft apprehenlions of 
 the feveral duties of the Chrillian life, we mull al- 
 ways confider their relation to, and dependence 
 upon one another. There are fome fins oppofite to, 
 and deftruclive of each other ; but there is no truly 
 good difpofition, that is not perfedlly confiflent with, 
 or rather that does not improve and ftrengthen 
 every other. It is remarkable, that in fcripture 
 the duties of reproof and correction are frequently 
 attributed to love as their principle, not only in 
 God, but in man : " Whom the Lord loveth he 
 ehaflifeth, and fcourgeth every' fon whom he re- 
 ceiyeth." " He that fpareth the rod, hateth his 
 fon J bat he that loveth him, chaileneth him be- 
 times. 1* " Thou flialt not hate thy neighbour in 
 thy heart ; but ill alt in any wife rebuke him, and 
 not fufFer fin upon him." 
 
 Upon the whole, lince this interpretation of cha- 
 rity is not only moH agreeable to fcripture, but 
 mod confident with itfelf, and with every other 
 branch of the Ghriilian character, I hope it will be 
 received, as leaft fo as to lelTen the cry of uncha- 
 ritablenefs againll thofe who, from the united prin- 
 ciples of love to God and man, think themfelves 
 obliged to oppofe the progrefs of grofs error. I 
 plead for this only when they make ufe of juft and 
 lawful means, and a61: in a manner becomino; Chri- 
 ilians, in meeknefs inllruCling tjiofe that oppofe 
 themfelves. For though I have fhewn, that true 
 charity is as favourable to zeal as to forbearance, 
 and to both alike in their proper place, I am fen- 
 
 C C 2 
 
30O AN INQJJIRY INTO THE 
 
 fible that there may be zeal where there is little or 
 no charity, and, in that cafe, it will fhew itfelf in 
 " wrath, llrife, feditions, herefies." This happens 
 chiefly when a weak perfon who judges rafhly, is 
 alfo of an envious or malicious difpoiition. The 
 firft of thefe may be fometimes without the other j 
 they may, however, alfo be joined in the fame per- 
 fon ; and then it will certainly be attended with 
 <' confuiion and every evil work." But when a 
 deep fenfe of the evil of departing from the faith 
 to the perfons themfelves, and the danger of corrupt 
 do6lrine infefting the whole lump, induces any to 
 it and up in defence of the truth, to oppofe the intro- 
 duction of erroneous teachers, or to attempt the ex- 
 puliion of thofe who have crept in unawares ; let 
 them be called unreafonable if you pleafe, and let 
 their miftake be pointed out, but I beg that they 
 may not be abufed and vilified as uncharitable. 
 The reafon of my requeft is, that it is more than 
 probable they do this from a ftrong convid:ion, that 
 they are obliged to it by the exprefs command of 
 Chrift. I declare this to be my own perfualion, 
 after the moil impartial fearch of the fcriptures of 
 which I was capable ; and certainly it is at leaft 
 poflible, that we may have, notwithftanding, a fer- 
 vent love to our brethren, and a defire of their wel- 
 fare. We may love them as men, even when W(5 
 cannot judge them to be faints ; and we may love 
 them as Chrillians, even when we think they 
 are in many things to be blamed ; nay, I hope we 
 may heartily forgive them as enemies, notwith- 
 ftanding all their bitt^rnefs and rancour againft us. 
 
MEANING OF SCRIPTURE CHARITY. 3bl 
 
 But if, after all, this requeft cannot be obtained ; 
 if we cannot alter our judgement, and they will 
 ftill iniift that we are therefore without charity, 
 that is to fay, without Chriilianity ; they mull con- 
 fefs, that here is one opinion which they will not 
 tolerate and to which, in their own fenfe, nc cha- 
 nty is due. 
 
 Cc3 
 
SERMON XVI. 
 
 THE TRIAL OF RELIGIOUS TRUTH BY ITS 
 MORAL INFLUENCE. 
 
 Preached at the opening of the Synod of Glafgow and Ayr^ 
 October 9. 1759. 
 
 Matthew, vii. 20.. 
 Wherefore, hy their fruits ye shall ktiow them* 
 
 EVERY one who hath any acquaintance witli 
 the writings of infidels, muft know that there 
 is no topic on which they infift at greater length, or 
 with more plaulibility, than the innumerable fe6ts 
 and parties into which the Chriftian world is di- 
 vided. With what apparent triumph do they en- 
 large, on the contradidtory tenets, which different 
 perfons profefs to found upon the fame fcriptures,. 
 their violent oppofition one to another,, and the 
 great difficulty , or rather impoiTibilityj.of difcovering^ 
 tenth, among fo many, who pretend each to have- 
 the entire and exclulive pofTeflian of it. 
 
 Having gone thus far,, it is eafy and natural to 
 proceed one flep farther, and affirm,, that the great 
 plurality of every denomination, do not embrace 
 religion in general^ or the tenets of their own feft ia 
 
Ser. i6. THE TRIAL, 8cc. 303 
 
 particular, from rational or perfonal conviftion^ 
 but from a blind imitation of others, or an attach- 
 ment to one or a few diftinguifhed leaders, whofe 
 authority is flronger than all other evidence what- 
 ever. Thus is religion, at once, fuppofed true, and 
 yet deftroyed ; that is to fay, it is at one ftroke, as 
 it were, annihilated, in almofl all who profefs it ; 
 their opinions, whatever they are in themfelvesj^ 
 being no more than implicit faith and party-pre* 
 judice in thofe who embrace them. 
 
 The fame vifible (late of the world, which gives 
 occafion of triumph to the enemies of religion,, 
 gives often no fmall uneafinefs and anxiety to its 
 friends, particularly to the beft and moft difpaflionate 
 of every party. Serious and confcientious perfons, 
 when they refleft upon the divifions that prevail^ 
 when they are witnelTes to the contention and mu- 
 tual accufation of diiFerent parties, are ready to be 
 overwhelmed with melancholy upon the profpeft^ 
 as well as involved in doubt and perplexity, as to 
 what courfe they themfelves fhould hold. It is 
 not uncommon to find perfons of every rank in 
 this fituation ^ not only thofe of better education^ 
 who are able to take an extenfive view of the ftate 
 of things^in this and in preceding ages, but alfa 
 thofe of lefs knowledge and comprehenfion, when 
 any violent debates happen to fall within the fphere 
 ©f their own obfervation. 
 
 Thefe reafons have induced me to make choice 
 of the pafTage now read as the fubjeft of difcourfe 
 at this time. It contains the rule to which our Sa- 
 viour appeals in his controverfy with the Pharifees, 
 ind by which he^ oijice and again, deiires that their 
 
304 THE TRIAL OF RELIG?I0U3 TRUTH Ser. id. 
 
 pretenfions may be judged. 1 apprehend from the 
 context, that it is equally applicable to their cha- 
 ra6lers and their principles, their integrity before- 
 God in their offices of teachers of others, and the 
 foundnefs of their do6lrine as to its effefts upon 
 thofe who fliould receive it. Thefe two things are, 
 indeed, in a great meafure conne6led together, or 
 jrather they are mutually involved in one another, 
 though it is poffible, and in fome few cafes pro- 
 fitable, to make a dillinftion between them. 
 
 What is further propofed, through the alliftance 
 of divine grace, in the profecution of this fubjedl, is, 
 
 I. To lliew that the rule here given by our Sa- 
 viour is the beft that could have been given, and 
 that it is fufficient to diftinguifli truth from error. 
 . II. That this is in fa6l the rule by which all 
 'good men, and indeed mankind in general, fo far 
 as they are iincere, do judge of religious principles 
 and pretenfions. 
 
 III. To conclude with fome reflections on the 
 fubjtr6l, for the benefit both of minillers and people. 
 
 In the first place, then, it is propofed to fhew, 
 that the rule here given by our Saviour is the beil 
 that could have been given, and that it is fufficient 
 to diftinguiOi truth from error. To lay a founda- 
 tion for this, it will be necefi^ary to begin by fet- 
 tling, in as precife a manner as poffible, the mean- 
 ing of the rule, and to what cafes it can be jullly 
 applied. " Ye ftiall kiiow them by their fruits^" 
 faith our Saviour. That is to fay, when any perfon 
 •affiimes the chara6ler of a divine teacher, and pro- 
 pofes any thing to your belief, as from God, fee 
 
Ser. l6. BY ITS MORAL INFLUENCE. ^0$ 
 
 whether its fruits be really fuitable to its preten- 
 fions : particularly you are to lay down this as a 
 principle^ that, as he is holy in his nature, every 
 thing that proceeds from him mufl be holy in its 
 tendency, and produce holinefs as its fruit. In pro- 
 portion as you fee this eifeft in him who teaches it, 
 and thofe who embrace it, fo receive it as true, or 
 rejeft it as falfe. 
 
 By laying down the rule in thefe terms, I do 
 not mean to deny, that, when a revelation is firft 
 propofed as from God, or when the credit of fuch 
 revelation in general is examined, miracles are a 
 diftind and conclulive proof of a divine commif- 
 iion, I am perfuaded that nothing is more vague 
 and indeterminate, and at the fame time a more ma- 
 nifeft inverting the natural order of things, than to 
 fay with fome. We mufl judge of the truth of a 
 miracle by the nature of the doftrine in the fupport 
 of which it is wrought ; and, if this laft is worthy 
 of God, we may then admit the honorary teilimony 
 
 of the mighty work in its behalf They do not 
 
 attend to the great ignorance of man in all fpiritual 
 and divine things without revelation, and to the 
 boldnefs of human pride, who fpeak in this man- 
 ner. I would rather include this as one of the 
 proper fruits of a divine cbmmiffion to teach any 
 new do6trine, that iigns be given of a fuperior 
 power accompanying the prophet. Thus we fee 
 the Jews made this demand of our Saviour, John, 
 vi. 30. " What fign Iheweft thou, then, that we 
 may fee and believe thee ? What doll thou work ?" 
 It is true, in fome inftances, when, after many mi- 
 racles, they perlifted in aiking new ligns of their 
 
306 THE TRIAL OF RELIGIOUS TRUTH Scr. l6. 
 
 own devifing, he condemns their obftinacy, and re- 
 fufes to gratify it. Notwithflanding this, we find 
 him often appealing to his works as an atteftation 
 of the truth of his miffion : thus he fays, John, 
 xvi. II. " Believe me that I am in the Father, and 
 the Father in me, or elfe believe me for the very- 
 work's fake." And elfewhere, John, xv. 24. " If 
 1 had not done among them the works that none 
 other man did, they had not had fin : but now they 
 have both feen, and hated both me and my Father," 
 Agreeably to this, we find Nicodemus drawing the 
 conclufion, John, iii, 2. " Rabbi, we know thou 
 art a teacher come from God, for no man can do the 
 miracles that thou dofl, except God bewith him." 
 
 There is no doubt, however, that this mufl be 
 infeparably joined with a purity of character, and 
 fanctity of purpofe. When tliefe are wanting, it 
 gives the juftell: ground of fufpicion, leads to the 
 ftri6lefl; examination of miraculous pretenfions, and 
 will certainly end in the difcovery of fuch as are 
 falfe. For this is the very excellence of the rule 
 laid down by our Saviour, that, though reafon may 
 be very unfit to pafs an independent judgement 
 upon truth and error, confcience may, with little 
 danger of mifi:ake, reje6l what is evil, and yield its 
 approbation to what is good. 
 
 But what I have chiefly in view is, that fup- 
 pofing the truth of the gofpel in ^general, particu- 
 lar opinions and pra(5tices mufl be tried in this 
 manner. As the gofpel is allowed on all hands to 
 be a doctrine according to godlinefs, when diiFe- 
 rences arife, and each oppofite fide pretends to have 
 the letter of the law in his favour, the great rule of 
 
Ser. i6. BY ITS moral influence. 307 
 
 decifion is, Which doth moft immediately and moll 
 certainly, promote piety and holinefs in all manner 
 of converfation ? In this way every doctrinal opi- 
 nion, every form of government, and every rite 
 and pra6lice in worfliip, may be brought to the 
 teft, and tried by its fruits. 
 
 As opinions, fo characters, mufl be tried in the 
 fame manner. The truth of this, though deferving 
 particular mention, is included in, or but a part or 
 branch of the other. To pafs a judgement on par- 
 ticular charadlers is of very fmall moment, or ra- 
 ther a peremptory decifiion of this kind is both un- 
 neceffary and improper, unlefs when it is of weight 
 in a caufe. It is only prophets and teachers that 
 fall to be fingly, or perfonally tried, becaufe they 
 are fuppofed to exhibit, in their own pra6lice, an 
 example of the force and influence of their prin- 
 ciples. If on them they have no efFe6l that is 
 good, there is not the leail pretence for inlifting 
 that others fhould embrace them. 
 
 Nothing farther feems neceffary by way of ex- 
 plication of this rule, fave to obferve from the con- 
 text, that fair and plaulible pretences, either of 
 opinions or characters, muft be examined with par- 
 ticular care, as being moll ready to deceive ; and 
 the trial mull be more by faCls than by reafoning, 
 as is implied in the very language ufed in the text, 
 " By their fruits ye Ihall know them." 
 
 The excellency of this rule may be comprehend- 
 ed under the two following particulars : i. Its cer- 
 tainty; 2. Its perfpicuity. 
 
 The firll of thefe will admit of little difpute. 
 As God is infinitely holy in his own nature, every 
 
308 THE TRIAL OF RELIGIOUS TRUTH Ser. l6, 
 
 difcovery that he has made to any of his creatures, 
 mull carry this impreflion upon it, and have a ten-* 
 dency to promote holinefs in them. And as this 
 is manifeftly the defign of the facred oracles, and 
 that fyftem of divine truth w^hich they contain, 
 every thing by way of opinion, or practice, that 
 pretends to derive its authority from them, may 
 lawfully be tried by this rule. Will it make us 
 more holy than before ? 
 
 It is of moment here to obferve, that this rule 
 "hath a deep and folid foundation. It proceeds up- 
 on the fuppolition, that all natural are inferior to 
 moral qualities ; that even the nobleft intelledual 
 abilities are only fo far valuable, as they are fub- 
 fervient to moral perfe£tion ; or, in other words, that 
 truth is in order to goodnefs. It is not (as has been 
 often faid) in his Almighty power, his infinite wif- 
 dom, ortheimmenfity of being, that the glory of God 
 chiefly confifts, but in his immaculate holinefs and 
 fpotlefs purity. Each part of the divine character, 
 indeed, derives a luftre from the other. It is the 
 union of greatnefs and goodnefs, that makes him truly 
 God. His moral excellence becomes infinite in 
 value and efficacy by refiding in an infinite objeft. 
 But if it were poffible to feparate his natural perfec- 
 tion from his moral excellence, or could we fuppofe 
 them joined to malignity of difpofition, he would be 
 the proper objeft, (let us fpeak it with reverence), 
 not of fupreme love, but of infinite deteftation. 
 
 This is more than fufficient to fupport the order 
 in which things are reprefented above, and fliow, 
 that its moral influence is the proper touchftone and 
 trial of religious truth. Thefe do<ftrines only come 
 
Ser. i6. BY ITS moral influence. ^o^ 
 
 from God, which tend to form us after the divine 
 image. Thus far, perhaps, all will allow it to be 
 true ; at leaft the affertion is common. But be 
 pleafed to obferve, that this necefiarily fuppofes the 
 fure and infallible efficacy of real truth in promoting 
 holinefs, and the infufficiency of error and falfehood 
 for this purpofe. If thefe were not both alike cer- 
 tain, the rule would be equivocal and abfurd. If 
 men by believing lies could attain to unfeigned 
 goodnefs and true holinefs, then their moral efFe£t 
 could not in the leaft ferve to diftinguilh between 
 truth and error. It is no lefs plain, that if fo abfurd 
 a fuppofition is admitted but for a moment, the 
 value of truth is wholly deftroyed, and no wife 
 man will employ his time and pains in endeavour- 
 ing to difcover, to communicate, or defend it. 
 
 The other particular comprehended under the 
 excellence of this rule, is its perfpicuity ; that it 
 is not only fure and infallible in itfelf, but capable 
 of an eafy application by thofe who have occafioa 
 to ufe it. Here, if any where, there is room for 
 doubt and difputation. Here, it may be alledged, 
 all the confuiion and uncertainty returns, which 
 was before complained of, and for which a re- 
 medy was required. Men will ft ill differ in their* 
 opinions as to what is true goodnefs. Befides, they 
 will ftill debate the fincerity of many pretenlions, 
 and the reality of many appearances ; and as art and 
 hypocrify will always be ufed on the one hand, 
 deluiion muft be the unavoidable confequence on 
 the other. 
 
 This, however, is no more than the neceflary con- 
 fequence of human imperfeftion. It cannot be denied, 
 
 Vol. IV. iXd 
 
310 THE TRIAL OF RELIGIOUS TRUTH Ser. l6. 
 
 and it may without any hefitation be confeiTed, 
 that men are liable to err, and that many have erred 
 in the application of this rule. But, who can from 
 thence jullly infer, that it is not of fufficient clearnefs 
 to diredt thofe who will honeftly make ufe of it, 
 and to lay the error of thofe who are mifled entirely 
 at their own door ? 
 
 It pleafed God to write his law upon the heart of 
 man at firfl. And the great lines of duty, however 
 obfcured by our original apoftacy, are ftill fo vilible 
 as to afford an opportunity of judging what conduft 
 and pra<^iee is, or is not agreeable to its diftates. 
 It will be found from experience, that men are 
 able to determine on this point, with far greater 
 certainty than on any other fubjedt of religion ; 
 that is to fay, they can perceive the excellency of 
 the end, when they are in much doubt about the 
 means, in themfelves, or feparately confidered. 
 
 Such authority hath natural confcience ftill in 
 man, that it renders thofe who, in their own con- 
 duft, defpife its reproofs, inexcufeable in the fight 
 of God, Rom. i. 20. — ii. 14. But it is of im- 
 portance in the prefent argument to obferve, that 
 every one is able to pafs a far furer judgement on 
 the moral chara<5ler of another, than his own. The 
 pollution of the heart brings a corrupt bias on the 
 judgement, in a man's own cafe, and makes him 
 palliate and defend thofe fins, to which he is ftrong- 
 ly inclined, or of which he hath been already 
 guilty : whereas, in determining the character of 
 others, this bias is lefs fenfibly felt. This is per- 
 haps the true and only reafon why any deference is 
 paid to virtue as praife-worthy, by thofe who are 
 
Ser. 16. BY ITS MORAL INFLUENCE. 31I 
 
 enemies to it in their hearts ; or any public honour 
 and refpe(5t given to the fervice of God in the world, 
 where fo great a majority are evidently in the in- 
 terefts of another mafter. 
 
 One lingular excellence of this rule is, its being 
 the mod univerfally intelligible. It is level to the 
 capacity of men of all degrees of underftanding. 
 There is little difference, if any, in this refpe^, 
 between the wife and the unwife, the learned and 
 the ignorant. Perhaps this circumftance alone 
 ought to give it, in jullice, the preference to every 
 other tefl of religrious truth. Relis^ion is the con-< 
 cern of all alike ; and therefore what relates to it 
 ihould be open to all. It was the character, and the 
 glory of the gofpel, at its firft publication, that it 
 was preached to the poor. And by this it is Hill 
 diftinguiihed, not only from many or mofl falfe re- 
 ligions, but efpecially from thofe philofophical fpe- 
 culations, in which the enemies of all religion place 
 their ciiicf ftrength. When we perufe a fyftem or 
 theory of moral virtue, the principles of which are 
 very refined, or the reafoning upon it abflra6led, and 
 above the comprehenlion of the vulgar, it may be 
 ingenious, but it carries in itflf a demonflration, 
 that, becaufe it is unfit, it could never be intended 
 for general ufe. 
 
 Here, then, lies the great advantage of the rule 
 laid down by our Saviour. The bulk of mankind, 
 thofe of lower rank, and even thofe among them of 
 weakeft or leall: cultivated underftanding, are able 
 to judge of the effects of principles, or to fee the 
 beauty of an excellent charadler, when they are 
 not able to examine a doArine, or apprehend the 
 
 Dd 2 
 
3J2 THE TRIAL OF RELIGIOUS TRUTH Ser. l6, 
 
 reafoning upon which it is founded. The dilates 
 of confcience are often immediate and clear, when 
 the dedudlions of reafon are long and involved. 
 To make intricate refearches in theory, requires 
 great natural abilities, which are the portion of 
 very few : but to judge of a vilible -charafter re- 
 quires only an impartial fenfe of right and wrong. 
 Of this the plain man is as fufceptible as the mod 
 acute by nature, or the moft enlightened by edu- 
 cation. In God Almighty infinite knowledge and 
 infinite holinefs are united ; and we have reafon to 
 think that in their perfection they are infeparable. 
 But we know, by experience, that they do not bear 
 an exa£l proportion to one another in inferior na- 
 tures, at lead among finful creatures. There may 
 be, and there often is, great virtue and good efs in 
 a mean capacity, and great depravity in perfons of 
 eminent abilities. 
 
 From thefe confi derations it is plain, that this rule 
 of trying a doftrine by its efi'e6ls, as a tree by its 
 fruits, may be applied by the meaneft as well as 
 the greateft, and with as little danger of miftake ; 
 perhaps it might have been fafely affirmed, with 
 lefs danger of miflake. Great intellectual abilities, 
 and great natural advantages of every kind, are 
 very ready to fwell the mind with pride and felf- 
 conceit, than which no difpofition is in itfelf more 
 odious in the fight of God, or more unfavourable 
 to the difcovery of truth. This feems to be con- 
 firmed by experience ; and it is plainly the view 
 given us of our prefent ftate in the holy fcriptures. 
 Thus the apoftle Paul fays, i Cor. i. a6. — 29. 
 ** Ye fee your calling, brethren, how that not many 
 
Ser. i6. . BY ITS moral influence. 313 
 
 "wife men after the fledi, not many mighty, not 
 many noble are called. But God hath chofen, the 
 foolilh things of the world, to confound the wife ; 
 and God hath chofen the weak things of the world, 
 to confound the things which are mighty, and bafe 
 things of the world, and things which are defpifed, 
 hath God chofen, yea, and things which are not, 
 to bring to nought things that are : that no flelb fhould 
 glory in his prefence." For the very fame thing 
 we find our blelTed Redeemer adoring the depth 
 and fovereignty of divine Providence, in the follow- 
 ing terms, -Luke, x. 21. " In that hour Jefus re- 
 joiced in fpirit, and faid, I thank thee, O Father, 
 Lord of heaven and earth, that thou haft hid thefe 
 things from the wife and prudent, and haft revealed 
 them unto babes : even fo, Father, for fo it feemed 
 good in thy fight." 
 
 Miftakes, however, after all, there will be, and 
 fome differences even among the beft ; but, from 
 this very circumftance, I derive another great ex- 
 cellence of the above rule laid down, that it is not 
 only the teft of truth for a man's felf, but the mea- 
 fure of forbearance with regard to others. By 
 carefully examining their fruits, men may not only 
 be dire<51:ed what to embra;ce, and what capital and 
 fundamental errors wholly to rejeft, but alfo in 
 what particulars to exercife mutual forbearance, and, 
 though fmaller differences ftill fubfift, to receive 
 one another to the glory of God. If in any perfon 
 or perfons, of whatever party, you perceive the 
 fpirit of true and undefiled religion, they are accept- 
 ed of God, and ihould not be condemned by you. 
 This ought not, in juftice, to induce you to appro^ve 
 
 Dd3 
 
314 THE TRIAL OF RELIGIOUS TRUTH Ser. 16. 
 
 or embi-ace every one of their principles, or every 
 part of their pra6tice, of which perhaps you have 
 feen or felt the bad tendency ; yet ihould it engage 
 you to Ijve them with unfeigned affection as fincere, 
 though in fome meafure miftaken, fervants of our 
 common Lord. 
 
 - I hope it appears from the preceding obferva- 
 tions, that this rule, of trying every principle or 
 profeflion by its fruits, is the beft that could 
 have been given. It is certain and infallible in 
 itfelf, and w^e are lefs liable to miflake in the ufe 
 of it than of any other. There feems, indeed, to 
 be an exa6l analogy between this rule in religious 
 matters, and reafon in our common and civil 
 concerns. Reafon is the bell guide and director of 
 human life. There is certainly an e Hernial diiTerence 
 between wifdom and folly, in the nature of things. 
 They are alfo fenlibly oppoiitc to one another in their 
 extremes. Innumerable a6lions, however, there are, 
 or modes of a6lion, of a more doubtful and difpu- 
 tabie natiu"e, as to the wifdom or weaknefs of which 
 hardly any two men would be entirely of the fame 
 opinion. Let the enemy of religion make the ap- 
 plication, who denies its reality, becaufe / all good 
 men are not of the fame mind ; or becaufe there are 
 different parties and profeffions, who oppofe one 
 another in fome opinions and practices. He a6ls 
 juft the fam.e part, as he who feeing the differences 
 of judgment among men, upon almoft every fubje(ft 
 that falls under their deliberation, Ihould renounce 
 the ufe of reafon, or deny that tliere is in nature 
 any fuch thing. 
 
Ser. i6. Bt ITS moral influence. 31^ 
 
 We now proceed to the second thing propofed, 
 to fhow, That the rule above explained and de- 
 fended, is that by which, in faft, all ferious perfons, 
 and indeed mankind in general, fo far as they are 
 fincere, do judge of religious principles and pre- 
 tenfions. 
 
 By ferious perfons, I underftand all thofe who are 
 truly religious, in oppolition to thofe who have only 
 a nominal and cuftomary profeffion. If we would 
 fpeak with precifion, or reafon in a juft and conclu- 
 live manner, we mult keep this diftinftion con- 
 ftantly in view. Nothing does more harm to any 
 caufe, than a treacherous friend, or bofom-enemy : 
 and nothing does more hurt to the intereft of reli- 
 gion, than its being loaded with a great number, 
 who, for many obvious reafons, aflbme the form, 
 while they are ilrangers to the power of it. The 
 fallacy of almoft all the reafonings of infidels lies 
 here. They confider religion as anfwerable for all 
 the hypocrify of thofe who profefs it, and all the 
 wickednefs of thofe who have not renounced the 
 profeffion ; as if, in order to its being time, it muft 
 be impoffible for any to counterfeit it. If that 
 were the cafe, no thaiiks would be due to impartial 
 inquiry. All colour of objedlion being taken away, 
 the aflent would not be yielded, but compelled. 
 This, doubtlefs, the prefumptuous wifdom of man 
 ordinarily dictates ; but according to the fuperior 
 wifdom of God, " offences muil come" and " he- 
 refies alfo, that they that are approved may be made 
 man if eft." 
 
 Suppoling, therefore, the important diftinftion 
 ibetween real and nominal ChrilUans, all of the firft 
 
5l6 THE TRIAL OF RELIGIOUS TRUTH Ser. l6. 
 
 charader, of every age and of every party, are fo 
 far from being under the influence of implicit faith, 
 that they try the truth by its fruits, and adhere to 
 It for its eife^ls. There is fomething more*n the 
 cafe of every good man, than barely a rational per- 
 fuafion of the ti^uth of religion in general, from the 
 arguments adduced to fupport it. The truths of 
 the gofpel give him fuch a view of himfelf, and his 
 own Hate, as experience ihews him to be true. In 
 the gofpel he finds a remedy propofed for his guilt 
 and mifery, which, befides all the other evidences 
 of its divine original, is exaftly fuited to his felt 
 condition. Add to both thefe, that he immediately 
 experiences its happy effed:, not only in laying the 
 bed foundation for his peace, but in operating a 
 thorough change in his heart and life. Thus hath 
 every real Chriftian an inward and experimental 
 proof of the truth of the gofpel, not contrary, but 
 fuperior to, flronger and more liable than any fpe- 
 culative reafoning. In this fenfe we are to under- 
 ftand the words of the apoftle John, i John, v. 9. 
 ** He that believeth on the Son of God hath the 
 witnefs in himfelf." This is common to all real 
 believers of whatever denomination, who not only- 
 are perfedlly agreed in the elTentials of religion, but 
 much more agreed in every thing material, than 
 they themfelves either clearly apprehend or are 
 willing to confefs. 
 
 So far every good man mull be acquitted from 
 the charge of implicit faith ; we may adopt con- 
 cerning all fuch the words of our Saviour to Peter, 
 Matth. xvi. 17. " Bleiled art thou, Simon Barjona: 
 For flelh and blood hath not revealed it unto thee. 
 
Ser. 16. BY ITS MORAL INFLUENCE. 317 
 
 but my Father which is in heaven." It is no lefs 
 plain, that in every thing that is fuppofed to make 
 a part of, or that hath any connexion with religion, 
 they may judge by the fame rule. In all thefe 
 modes of opinion in leffer matters, in all thefe cir- 
 Gumflances which ferve to diftinguifh one fe61: from 
 another, though they may determine in diiFerent, 
 nay in oppofite ways, yet they all proceed upon the 
 fame general rule, viz. the influence which fuch 
 difputed point has, as a means, upon the fubftance 
 and end of all religion. This appears from the 
 reafoning on each iide, in all religious difputes. 
 This principle, as common to both, is often exprefsly 
 mentioned, and always manifeftly implies, that thofe 
 dofiirines, or that way of exprefling doftrines, and 
 thofe practices, which are in fa<5l moil conducive 
 to holinefs, are, and for that very reafon muft be, 
 mofl agreeable to the will of God. 
 
 But what I have chiefly in view is, to fliow, that 
 this appears from the very faft ufually brought to 
 prove that the religion of almoil all mankind is no 
 better than implicit faith. The fad I mean is, 
 that the bulk of mankind is greatly fwayed in the 
 choice of opinion by the authority and example of 
 others. This, indeed, does not hold fo generally 
 as is commonly fuppofed. We have feen above, 
 that it doth not hold, with regard to the fubftance 
 of religion, in any good man ; for in this he will 
 call no man mafter on earth. But even when it 
 does hold, it is, perhaps, not fo blameable as many 
 are apt to imagine. Let it be admitted, then, that 
 in many inftances it is the authority and example 
 of men, more than any other reafon, that deter- 
 
3l8 THE TRIAL OF RELIGIOUS TRUTH Ser. l6. 
 
 mines the judgement. Let it be admitted, that this 
 is the cafe with the bulk of mankind, and even in 
 feme meafure with the beft. I mufl be allowed to 
 aik. What is it that procures thefe perfons fuch au- 
 thority ? What is it that lirfl: begins, eftablilhes, or 
 perpetuates their influence ? Nothing elfe but the 
 real or apparent fan6titj of their charader. In 
 vain will a profligate, or one manifeftly deftitute 
 of perfonal worth, fet himfelf at the head of a 
 party, or attempt to draw difciples after him. It 
 is the fuppofed piety and probity of the perfon, 
 that gives weight to his example, and force to his 
 precepts. This weighs more with the fober ferious 
 part of mankind, and indeed with mankind in 
 general, than the greatefl intelledlual abilities, and 
 otherwife moil admired talents. Whoever has ac- 
 quired a great reputation for piety and lincerity, 
 will, with little art, or rather no art at all, nay, 
 without fo much as intending it, bring his prin- 
 ciples and pra61:ice into repute. At the fame time, 
 one of a contrary character, with all the powers of 
 eloquence, and every other outward ad/antage, 
 ihall fail in attempting to perfuade. 
 
 Now, what is this, but that mankind proceed 
 mainly in their judgement upon the very rule which 
 I have endeavoured to Ihew is the bell they could 
 have chofen ? They try principles by their eifedls, 
 as a tree by its fruits. Wherever they fee the 
 bell man, they conclude that he mull be actuated by 
 the moll excellent as well as the moll powerful 
 principles. The multitude, or lower clafs of man- 
 kind, are ufually the fcorn of half- thinkers and fu- 
 p^rficial reafoners, for this attachment to perfons. 
 
Ser. i5. BY ITS moral influence. 31^ 
 
 But were a comparifon faithfully made between the 
 feveral motives of choice in different clafles, there 
 would be no great caufe of triumph. When we 
 eonfider how unfit the plurality of mankind are to 
 judge in an intricate debate, darkened, perhaps, by 
 the art and fabtilty of thofe who handle it, we fhall 
 find they are little, if at all, to blame. In the one 
 view, no doubt, they may be faid to be adluated by 
 implicit faith ; but in truth, and at bottom, they are 
 following the wifefl and moll falutary of all moral 
 maxims. 
 
 A furvey of the hiftory, either of religion in 
 general, or of the Chriftian religion in particular, 
 would fet this matter in the cleareft light. But 
 little of this kind can come within the limits of a 
 fingle difcourfe. I fhall not therefore flay to men- 
 tion the retired manner of life, and pretended 
 fan£lity of the inventors of the heathen idolatry, 
 though it may be applied to this fubje6l ; and 
 would ferve to fhew the univerfal fenfe and general 
 expedlation of mankind. There is a faying of an 
 eminent and violent enemy of the Chriftian faith, 
 * That gravity is of the very efTence of impofture.' 
 This is nothing elfe but a perverted view, and ma- 
 licious reprefentation of the general truth, that ap- 
 parent fandlity is neceffary to eftablifh any f acred 
 authority. But is there any thing more unque- 
 flionable, or that hath been more frequently ob- 
 ferved, than that the vi£lory of truth over error, in 
 the firft ages of Chriftianity, was much more owing 
 • to the fliining piety of the primitive Chriftians in 
 general, together with the patience and conftancj 
 of the martyrs, than to any other means. ReafoB 
 
32a THE TRIAL OF RELIGIOUS TRUTH Ser. l6» 
 
 may convince the underftandlng, but example feizes 
 and keeps polTeffion of the heart. It was the emi- 
 nent piety and ufefulnefs of the faints in former 
 ages, which attrafted fuch veneration and love 
 from the multitude, as foon proceeded to a criminal 
 excefs. Not content with imitating the amiable ex- 
 ample of thofe whom they held in fuch efteem, by 
 a natural aflbciation they affixed a fanftity to relics, 
 and this produced a variety of fuperftitious praftices. 
 I cannot alfo help being of opinion, that it was the 
 fevere and mortified lives of many of the retired de- 
 votees in the Romifli church, that kept that corrupt 
 body in credit for fome ages longer than it could 
 have otherwife continued. 
 
 On the other hand, who does not know, that the 
 moll formidable and fuccefsful attacks made by the 
 reformers on that mother of abominations, were 
 their expofing the corrupt and difiblute lives of her 
 priefls and members ? This they were at no fmall 
 pains to do, both in a grave and in an ironical ftrain. 
 As the covetoufnefs and ambition of many, and the 
 licentious debauchery of others of the clergy, firll 
 brought the do6irines into fufpicion ; fo thofe ex- 
 amples, when lield up to ligbt, made a far greater 
 number of converts, than any abfurdities in belief, 
 bow grofs and palpable foever. The truth is, we 
 find all parties greedily lay hold of this weapon 
 whenever it is prefented to them, and ufe it with 
 great confidence againlt their adverfaries ; and in fo 
 doing they difcover a conviction, that principles arc 
 never fo powerfully fuppoited as by the good, nor 
 fo eiFed;ually difparaged as by the bad charaders of 
 thofe who profefs them. 
 
Ser. 16. bV its moral influence. 321 
 
 If we leave the hiftory of former ages, and exa- 
 mine the ftate of the prefent, the fame truth will 
 ilill be the refult of our inquiry, and appear with 
 increafing evidence. Diflferent parties and deno- 
 minations prevail in different places : and wherever 
 any party or denomination greatly prevails, the 
 effects may eafily be traced up to its caufe ; and 
 will appear, by no very diftant tradition, to have 
 been owing to the eminent piety of fome one or 
 more of that profellion in a former period, or> 
 which is much the fame, to the comparatively 
 odious and vicious characters of thofe who oppofe 
 them *. 
 
 * Our own coutitry will afford us fome fenHble and 
 ftriking proofs of the jujRiice of thisobfervation. There had 
 been a ftruggle, from the very firft dawn of the Reforma- 
 tion, between Prefbytery and Epifcopacy in Scotland- This 
 conteft, however, came to its gteated height about 100 
 years ago, when the Prefoyterians were ejected, and Epif- 
 copacy was eftabliflied by a tyrannical civil government,, 
 and continued by a fevcre and cruel perfecution. We had 
 by this means a trial of both : and it is very obfcrvable, 
 that the odium which juftly fell upon Epifcopacy from the 
 rage and inhumanity of thofe who had the chief dirt£lion, 
 was the circumftance that determined the body of the na- 
 tion to endeavour its fubverfion. Yet, wherever there hap- 
 pened to be a few miniflers of that perfuafion pious in their 
 lives, and diligent in the duties of their office, there were 
 many perfons and families who joined with them in com- 
 munion, and their pofterity adhere to that opinion even to 
 this day. This was the cafe in fome places of the eaft and 
 north country. But in the weftern parts of Scotland, where 
 the Lplfcopal clergy were, almufl; to a man, ignorant, fljth- 
 ful, or vicious, they were univerfally deferted, and haidlj 
 a iingle adherent to that ptrfuafion is now to be found. I 
 
 Vol. IV. 'E e 
 
322 THE TRIAL OF RELIGIOUS TRUTH Ser. l6. 
 
 It is no jufl objeclion to the account here given, 
 that we find inftances in which principles feem to 
 give a fandlion to chara6lers, infleacl of receiving 
 fupport from them. There are, no doubt, cafes in 
 which a man's being known to embrace certain 
 principles, will be alone fufficient to make him 
 odious, however blamelefs or even praife-worthy 
 his conduft be in every other refpe6l. At the 
 fame time, perhaps, the failings of another fhali be 
 either wholly pardoned, or greatly ' extenuated, if 
 he efpoufe, but efpecially if he is aftive in vindi- 
 cating, the principles which are held facred. But 
 this is no more than the natural and neceiTary con- 
 fequence of anj'- fet of principles being once firmly 
 eflablilhed. They acquire their credit at firrt, in 
 the way I have already mentioned ; but when that 
 credit is high, it will bring a fufpicion upon every 
 thing that oppofes it, however fpecious and pro- 
 mifing in outward appearance. There is nothing 
 furprifing here, nor indeed any thing but what is 
 perfeftly natural ; for, as one or a few inftances 
 commonly do not, fo in reafon they ought not to 
 ihake the reputation of truths, which have been 
 eftablilhed by long experience of their worth and 
 , efficacy. Neither muft it be forgotten, that when 
 
 cannot omit mentioning here what was faid by a lady of 
 quality at that time to Dr Burnet, 'when he came to vifit 
 the weft country. It was to the following purpofe : " We 
 of the laity cannot jud^^e upon controveriial points, but we 
 fee thele men whom you perlecute, grave in their deport- 
 iDent, ftridly holy in their converfation, and very labo- 
 rious in their functions, while many of your clergy are ig- 
 norant, flothtul, and vicious." This is what determines the 
 judgement of the people. 
 
Ser. i6. BY ITS moral influence. . -323 
 
 examples feem to ftand in oppofition one to another, 
 and to lead to difTerent conclulions, it is not from 
 one or two that a judgement can be pafTed, but 
 from man J, and thefe compared and examined 
 with great diligence and care. 
 
 I conclude the illuilration of this head with re- 
 marking, that the principle above laid down will 
 explain, in a clear and fatisfjing manner, two ap- 
 pearances in the moral world, which feem direcllj 
 to contradicl one another. Bj what happens fome- 
 tinies in religion, we iliall be apt to conclude, that 
 there is in human nature a pronenefs to change, or 
 a love of novelty purely on its ov/n account. Ac- 
 cordingly we find this laid to the charge oi" man- 
 kind by feveral authors. And it cannot be denied,- 
 tiiat feme men, or fedts, often introduce new prac- 
 tices, which acquire great reputation, and almoll 
 univerfal acceptance. By other examples, how- 
 ever, we are taught to afcribe to human nature a 
 ftrong attachment to old opinions, and hatred of all 
 innovation. What is remarkable is, that both thefe 
 take place chiefly in little circumtlances, and things 
 of fmall moment ; new inventions being fometimes 
 gone into, with a zeal, and old cufloms adhered tor' 
 with an obftinacy, vs^hich the intrinfic value of the 
 things contended for does not feem to merit on 
 either fide. To afcribe this to the different difpo- 
 fitions of^individuals, will not be a fatisfadlory fo- 
 lation ; for we fee fometimes examples of both in 
 the fame perfons. But, by fearching a llitle deeper, 
 we fhall unravel this difficulty, and difcover, that 
 though the love of novelty, or a veneration for an- 
 iiquity, may be fometimes the immediate principle 
 
 E e 2 
 
3^4 THE TRIAL OF REtlGrOUS TRUTH Ser. l6. 
 
 of a6lion, there is another ultimate principle which 
 is the caufe of both, and in different circumftances 
 produces either the one or the other. This prin- 
 ciple is no other than that admiration of real or 
 fuppofed worth, which has been illuftrated above. 
 Whoever hath acquired a great reputation for piety 
 and holinefs, may eaiily introduce any indifferent 
 practice, though not common before, efpecially if 
 it be conlidered as an evidence or exprellion of his 
 piety. On this fuppolition, his differing from, or 
 doing more than others, will be taken notice of to 
 his praife *. But he may much more eaiily intro- 
 duce a new than depart from an old cuftom. The 
 reafon is plain ; for ancient cuftcms having been 
 eftablifhed on the ground already affigned, men are 
 iifuaily very tenacious of them ; and it requires no 
 fmall degree of credit and charader either to change 
 or to abolifli them. 
 
 We now proceed to make fome practical im- 
 provement of what has been faid. 
 
 In the Jirst place, From w^hat has been faid upon 
 this fubje£t, we may derive one of the plaineft and 
 mofl fatisfying proofs of the truth of the gofpel : 
 A proof level to the meanefl capacity, and there- 
 
 * There is. great reafon to think that it was in this very 
 way that many different lites were brought into the Chri- 
 flian church, which in a long courfe of time grew into a 
 Hiafs of abominable fuperilition. They were at fiill, per- 
 haps, but the modes or circumftances of the worfliip, or 
 pradlice of pious perfons, but from being voluntary and' 
 purely circumftantial, they came by degrees to be conli- 
 dered as parts of religious worfliip j and therefore finful in 
 the performers, but much more fmful in the propofers. 
 
S^r. l6. BY ITS MORAL INFLUENCE. ^l^ 
 
 fore proper to preferve ordinary Chriftians from 
 being fhaken by the bold and infolent attacks now 
 made on religion by fome of the loweft rank : 
 A proof, at the fame time, not only deferring the 
 attention of the moft intelligent, but which of all 
 others is certainly the molt decifive. Let us try it 
 by its fruits. Let us compare the temper and cha- 
 ra£ler of real Chriftians, with thofe of infidels, and 
 fee which of them beft merits the approbation of 
 an honed and impartial judge. Let us take iu 
 every circumftance that will contribute to make the 
 comparifon juft and fair, and fee what will be the 
 refult. I fay this, becaufe I can by no means 
 allow, that great multitudes, though bom in a coun- 
 try where Chriftianity is profeil'ed, ought to be. 
 confidered as Chriftians, when they are open and 
 violent enemies to the gofpel in all its parts. They 
 ought rather to be thrown into the fcale of infide- 
 lity. But, fince moft of them have formed no 
 fixed principles at all, becaufe they have never 
 thought upon the fubje£V, we lliall leave them en- 
 tirely out of the queftion. 
 
 Is, then, the chara6ler and praftice of infidels in 
 general, once to be compared with that of fuch 
 Chriftians as believe upon perfonal conviction ? 
 However much the natural fenfe of risfht and 
 wrong may be obfcured and perverted in fome, I 
 fhould think there are few who will not manifeftlv 
 perceive to whom the preference is due. In which 
 of the two do you find the moft regular and fer- 
 vent piety towards God ? Here, perhaps, it will be 
 faid, This is what no man expe(n:s to find in un- 
 believers, it is no part of their plan, and therefore 
 
 Ee3 
 
326 THE TRIAL OF RELIGIOUS TRUTH Ser. 16. 
 
 ought not to be included in the comparifon. But 
 as the general fenfe of mankind does not require it, 
 fo I can never fufFer that our duty to God fhould 
 be erafed out of the moral law. Befides, the general 
 pretence now, is not atheifm, but theifm. The 
 queftion is therefore altogether pertinent j and per- 
 fons of this character are felf-condemned, who, by 
 their total negle6l of all religious worfhip, are as 
 much chargeable with impiety as infidelity. In 
 which of the two is to be found the greateft inte- 
 grity and uprightnefs in their conduct between man 
 and man, the moft unfeigned good- will, and moll 
 a^ive beneficence to others ? Is it the unbeliever, 
 or the Chrillian, who clothes the naked, and deals 
 his bread to the hungry ? Aik the many and 
 noble ancient ftruftures raifed for the relief of the 
 difeafed and the poor, to whom they owe their efla- 
 bliiliixient and fupport ? Which of thefe two 
 clafles of men are moft remarkable for felf-go- 
 vernment ? How often is the unexperienced youth 
 initiated in debauchery of all kinds, by thefe very 
 friends of mankind,, who charitably declaim againft 
 prieilcraft and delufion, and happily eradicate the 
 prejudices of education, by treating religion and 
 all religious perfons with deriiion and fcorn ! ]W'ith 
 what fatal fuecefs has the infidel often feduced the 
 unwary virgin into the deftruftive paths of luft, by. 
 firft loofening the obligation of religion^ and then 
 juftifying^ the indulgence of every natural defire ? 
 We (hall carry the comparifon no farther in this 
 place y but I muft beg of every one who has had 
 the happincfs to be acquainted with an eminently 
 pious, humblcpi active, ufeful Chriitian, to fay. 
 
Ser. 16, BY ITS MORAL INFLUENCE. 327 
 
 ■whether he can admit it as pofTible, under the ad- 
 miniftration of a wife and good God, that fuch a 
 perfon is governed by a fable invented by defigning 
 villains, while the infidel alone is in poffeiTion of 
 the truth, which is pure in its nature, and mull be 
 proved by its fruits *. 
 
 In the second place, Since not only religion in 
 general, but every particular do6lrine of religion, 
 ought to be tried by its fruits, let neither minifters 
 nor people ever lof e view of this great rule in the 
 do6irines which they teach on the one hand, or 
 embrace on the other. Let us alfo particularly 
 remember, that no credit is to be given to any 
 
 * I am fenfible it is often pretended, that feveral infidels 
 have been men of unblemifhed morals. Collins was a good 
 man, fay fonae, and Shaftefbury was yet a better raan» 
 Perhaps, thefe individuals might not be chargeable with the 
 moft open diffolution, and groflefl: fenfuality, which would 
 hqve been inconfiflent with their giving themfelves to dole 
 ftudy and application. Befides, they who aflaulted, with fo 
 much boldnefs, eftablilhed opinions, mufl. have been under 
 a confiderable reftraint, from a regard to their charadler 
 and caufe. This ought not to be rejedled as an improbable 
 fuppofition, or uncharitable allegation againft them, who fo 
 liberally reproach others, with infincere, hypocritical, and 
 faint-like pretences. But after all, making even the largeft 
 allowances, there is one piece of Gondu6t, of which both 
 the above-named perfons were habitually guilty, which it is 
 impofiible for me to reconcile with good morals, even upon 
 the laxeft principles that have ever yet been avowed. 
 What I mean was, their folemnly receiving the holy facra- 
 Hient, to qualify themfelves for bearing office in their 
 country, though they believed it to be altogether impofture 
 and deceit. This was fuch a piece of grofs and aggravated 
 diflimuiation, as it is impofTible either to defend in itfelf, 
 or to fuppofe confiftent with integrity upon the whole. 
 
3'a8 THE TRIAL OF RELIGIOUS TRUTH S^r. 16V 
 
 high profefiions or bold pretences, but as thej are 
 confirmed by the fa6fc. I obferve here, with much 
 pleafure, what advantage the fundamental fcripture- 
 doftrines, which have been long the glory and 
 happinefs of this church, will derive from a fair 
 and full inquiry into their influence and effects. 
 The dodrines I meaii are, the loft ftate of man 
 by nature ; falvakon by the free grace of God ; 
 ]uftification by the imputed righteoufnefs of Chrifl -^ 
 and fan£tification by the effectual operation of the' 
 Holy Spirit. Thefe were the dodrines of the Refor- 
 mation, when their excellence was put beyond all 
 doubt or <iuellion, by their powerful and valuable- 
 effe^ls. Many adverfaries, indeed, foon rofe up to 
 contradid or corrupt them ; and it is much to be 
 lamented that they are, at prefent, by many, fo 
 boldly and fo violently oppofed in this once happy, 
 iiland. But we may venture to affirm, that when- 
 the do6lrine of the crofs retained its purity and fim- 
 plicity, then was true religion, including every mo- 
 ral virtue, feen to grow from it as its fruit. On the 
 other hand, when and wherever it has been run 
 down, and a pretended moral do6lrine has been in- 
 troduced, to the prejudice and fubverfion of the 
 grace of God, it hath been always followed by 
 a deluge of profanenefs and immorality in practice. 
 It is eafy and common t^u^ difguife the truth by mif- 
 repreferitation, or to vilify it by opprobrious titles. 
 It is eafy to pretend a warm zeal for the great doc- 
 trines of morality, and frequently to repeat, in a 
 pulpit, the necefTity of holinefs in general ; but all 
 impartial perfons ought, and the world in general 
 ivill, judge more by works than by words. Let 
 
Ser. 16. BY ITS MORAL INFLUENCE. 329 
 
 US fuppofe, for example, the old objection revived 
 againfl a minifler who preaches the doftrine of 
 grace, that it loofens the obligations to holinefs of 
 life. The objedion is, of all others, the moll fpe- 
 cious : yet, if that minifler difcharges his duty with 
 zeal and diligence, v/atches over his people's fouls, 
 reproving, rebuking, exhorting with all long-fuffer- 
 ing and do£lrine ; is llri£l and holy in his own con- 
 verfation, abhorring and flying from the fociety of 
 the ungodly ; and if the elFecls of his miniflry be 
 to turn many finners from the error of their ways, 
 and to make an intelligent, ferious, regular people j 
 the accufation will net be received : and who will 
 fay that it ought ? On the other hand, is any mi- 
 nifler more covetous of the fleece, than diligent for 
 the welfare of the flock ; cold and heartlefs in his 
 f acred work, but loud and noify in promifcuous 
 and foolifh converfation ; carelefs or partial in the 
 exercife of difcipline 5 covering or palliating the 
 fins of the great, becaufe they may promote him ; 
 making friends and companions of profane perfonsj 
 though this man's zeal fliould burn like a flame 
 againfl Antinomianifm, and though his own un- 
 varied flrain fhould be the necelTity of holinefs, I 
 would never take him to be any of its real friends. 
 Let us not, my brethren, deceive ourfelves, or 
 attempt to deceive others, by plauflble pretences. 
 Let us all be zealous for good works ; not the 
 name, but the thing. Let us not expecl to promote 
 them by a little cold reafoning, or affected flowery 
 declamation ; but by the fimplicity of the gofpel, 
 by the do£lrine of the crofs, which will not only 
 tell men that they ought to be holy, but effe^lually 
 
33© THE TRIAL OF RELIGIOUS TRUTH Ser. l6. 
 
 bring them to that happy ft ate. The leading 
 principle of true holinefs, according to the gofpel, 
 is a deep and grateful fenfe of redeeming love. 
 2 Cor. V. 14. " For the love of Chrifl conllraineth 
 us, becaufe we thus judge, that if one died for all, 
 then were all dead ; and that lie died for all, that 
 they which live, fliould jiot henceforth live unto 
 themfelves, but unto him which died for them, and 
 rofe again.'* 
 
 In the ihif'd place, From what has been faid on 
 this fubje^l, you may fee, in a very ftrong lights 
 how necefTary it is that miniflers fhould be, not 
 only really, but vifibly and eminently holy ; and 
 with how much care they are bound to avoid every 
 appearance of evil. There are fome miniflers who 
 flrongly plead for liberty and freedom, and loudly 
 complain of the malice, uncharitablenefs, and cen- 
 forioufnefs of the world. They feem as if they de- 
 fired, nay, w^hich is flill more fooliili, expefted, 
 that no part of their condudl fliould be attenvied to, 
 or any inference drawn from it with refpedl to their 
 chara£ler. This will never be the cafe till they are 
 invifible. It appears, from what hath been faid in 
 the preceding difcourfe, that it is the right and the 
 duty of every man to try a minifler by his fruits. 
 Ignorance, indeed, may fometimes be guilty of mif- 
 takes to our prejudice, and malice or envy may ga 
 too far J yet tliis is only what we ought to lay our 
 account with j and it fhould excite us, not to a con- 
 tempt of the judgement of others, but to greater 
 ftriclnefs and circumfpe6tion, that " they may be 
 afhamed who falfely accufe our good converfation 
 m Chrifl." 
 
Ser. 16. EY ITS MORAL INFLUENCE. 33 1 
 
 It is very hurtful in this as in many other cafes, 
 when a man views things only on one fide. Some 
 are apt to impute fo much to the malice and uncha- 
 ritablenefs of the world, that they feldom or never 
 think themfelves truly guilty of any offence or mif- 
 carriage. I am perfuaded many are in a manner 
 blinded to the errors of their own condu6l by this 
 very circumftance. Or, if they cannot but be fen- 
 fible that they have been guilty of fomething that 
 was wrong, when the fault is aggravated by report, 
 they feem to think that this atones for any thing 
 really blame-worthy, and fo are hardened both 
 againft confeiTion and repentance. To fpeak with- 
 out prejudice, it is more than probable, that we 
 are as much chargeable with unguarded and offen- 
 five conduct on the one hand, as the world with 
 precipitate or partial judgement on the other. It 
 hath been fometimes obferved, that the multitude 
 of common people are but poor judges of a man's 
 ability or learning, but they are very good judges 
 of his life. There is a great deal of truth in this 
 obfervation ; and to fupport it I add, that even a 
 hypocritical pretence h extremely hard to maintain, 
 and fo often betrays itfelf by little circumftances, 
 that there are very few whofe real charadler is not 
 better underftood by the world than by themfelves. 
 The chief exception I know to this is the cafe oi 
 violent party-difputes. The injuilice done to cha- 
 racters on each fide there, is very great. If you 
 take a man's char after from one to whom he Hands 
 in party-oppofition, you mull conceive him not 51 
 man, but a mcnfter. But, (fetting this afide, which 
 does not fall within the compafs of our prefent fub- 
 
332 THE TRIAL OF RELIGIOUS TRUTH Ser. l6. 
 
 jeft), in general, it is furely much more becoming, 
 and it is infinitely more fafe, for us to fufpeft our- 
 felves, than to complain of hard meafure from the 
 world. Let us, therefore, by doubling our dili- 
 gence in every perfonal and minifterial duty, en- 
 deavour to ** make our light fo fhine before men, 
 that they may fee our good works, and glorify our 
 Father which is in heaven,'* Matth. v. i6. 
 
 In the fourth place, I mull now take the liberty, 
 in fidelity to the trull committed to me, to be a 
 Jittle more particular in the application of this fub- 
 je£l, and to inquire, whether minifters are not, in 
 good meafure, chargeable with the low ilate to 
 which religion is at prefent reduced. May I not fay 
 without offence, that an eminently holy, diligent, 
 and fuccefsful gofpel-miniflry, was once the glory 
 and bleffing of this part of the united kingdom ? 
 But how are we fince fallen afleep J " How is 
 the gold become dim ! How is the moll fine 
 gold changed !" That there is a difference is plain ; 
 and that this difference does not lie in inferior abi- 
 lities or a lefs proportion of learning, is equally 
 certain. I am fenfible, that tHls is a part of my fub- 
 je£l which would require to be touched v/ith a very 
 tender and delicate hand, and that, perhaps, I run 
 as great a hazard to inflame and exafperate the fore, 
 as to bring any effeftual cure. This is, indeed, 
 itfelf, one flrong fymptom of our difeafe, that we 
 cannot endure plain dealing ; and there is not a 
 fingle circumllance in which there is a greater dif- 
 ference between this and the preceding age. What 
 in former times would have been reckoned (to 
 fpeak in their language) no more than plainnefs 
 
Ser. i5. BV ITS moral influence. 333 
 
 and minifterial freedom, would now be called the 
 moll flanderous iiiveftive and unpardonable abufe. 
 Inftead, therefore, of taking upon me to fay who 
 are chiefly to be blamed as the crinainal caufes of it, 
 I ftiall only affirm, and lament the melancholy 
 efFe(5l, that we have in many places of this church, 
 a defpifed, forfaken, ufelefs miniftry ; that many 
 of the people have gone from mountain to moun- 
 tain, and forgotten their reiling-place, while a ftill 
 greater number is fall afleep in ignorance, fecurity, 
 and floth. Where is that union, that mutual elleem 
 and affection, which once fubfiiled between mi- 
 niflers and their people ? It muft be acknowledged, 
 that their influence and authority is now in a great 
 meafure loll ; and therefore I may fafely conclude 
 that their ufefulnefs is gone. That the fault is alL 
 on one fide, is neither a modeft nor a probable fup- 
 polition. Should we throw the blame oIF ourfelves^ 
 what a terrible lead mull we thereby lay upon 
 others ! we mufl: fuppofe and fay, that under a 
 blamelefs miniftry, under the befl and pureft of 
 inftrudion, one part of the nation is funk in bru- 
 tality and floth, and the other rent in pieces by di- 
 vifion, and religion loft in the fury of contending 
 parties. 
 
 We may fay fo^ my brethren, and fome do fay 
 what amounts to the fame thing ; but it is not cre- 
 dible. I do, therefore, in the moft earneft manner, 
 befeech every minifter in this audience, ferioufly to 
 think, how fat he hath given juft caufe to his people 
 to defpife his perfon, or defert his miniftrations. 
 Let us not fo inlift upon the ignorance, prejudices^ 
 
 Vol. IV. F f 
 
334 THE TRIAL OF RELIGIOUS TRUTH Ser. l6. 
 
 and weaknefs of the giddy multitude, as if a fai- 
 lure on our part was impoffible. We may be 
 fometimes blamed in tbe wrong place ; but we 
 have, perhaps, as much refpedl in general as 
 we really deferve. Do not think it is fufEcient 
 that you are free from grofs crimes, fuch as blaf- 
 phemy, riot, and unclean luft. BlefTed be God, 
 nothing of this kind would yet be fufFered among 
 us without cenfure. But there are many things, 
 which, either feparately or together, render a mi* 
 nifter jullly contemptible, on which no law, either 
 civil or ecclefiaftic, can lay hold. If one fet apart 
 to the fervice of Clirill in the gofpel, manifeftly 
 Ihews his duty to be a burden, and does no more 
 work than is barely fufficient to fcreen him from 
 cenfure ; if he reckons it a piece of improvement, 
 how feldom or how ihort he can preach, and makes 
 his boaft how many omiffions he has brought a pa- 
 tient and an injured people to endure without com- 
 plaint ; while, at the fame time, he cannot fpeak 
 with temper of thofe who are willing to do more 
 than himfelf ; however impoffible it may be to 
 afcertain his faults by a libel, he juftly merits the 
 deteftation of every faithful minifter, and every 
 real Chriflian. 
 
 The things here in view, though they are eafily 
 feen, are difficult to defcribe ; and therefore I 
 ftiall not attempt to be more particular. But I can,, 
 not forbear warning you againft, and pointing out 
 the evil of two pieces of diffionefty, which may 
 poffibly be found united to gravity and decency in 
 ether refpedts. One of them is common in our 
 
Ser. i6. BY ITS moral influence. 335 
 
 neighbour kingdom, and may poffiblj have taken 
 place among us, though I cannot affirm it. The 
 other, I am certain, hath many times taken place in 
 the church of Scotland. The firft is a minilter's 
 fubfcribing articles of doftrine, which he does not 
 believe. This is fo direct a violation of fincerity, 
 that it is afloniiliing to think, how men can fet their 
 minds at eafe in the profpe^t, or keep them in 
 peace after the deliberate commiirion of it. The 
 very excufes and evaiions that are offered in de- 
 fence of it, are a difgrace to reafon, as v/ell as a 
 fcandal to religion. What fuccefs can be expeded 
 from that man's miniftry, who begins it with an 
 zQl of fuch complicated guilt ? How can he take 
 upon him to reprove others for fin, or to train them 
 up in virtue and true goodnefs, w^hile himfelf is 
 chargeable with dired, premeditated, and perpetual 
 perjury ? I know nothing fo nearly refembling it, 
 as thofe cafes in trade, in which men make falfe 
 entries, and at once fcreen and aggravate their 
 fraud, by fwearing, or caufing others to fwear, con™ 
 trary to truth. This is juflly reputed fcandaious 
 even in the world, and yet I know no circumflance 
 in which they differ, that does not tend to fhew it to 
 be lefs criminal than the other. We are not yet fo 
 much hardened in this fin as many in our neigh- 
 bour church ; for I have never found any among 
 us fo bold as to profefs and defend it. But, if no 
 fuch thing is at all admitted among us, why is 
 there fuch a fufpicion of it ? why do fo many 
 complain, that the great and operative dodtrines of 
 the gofpel are withdrawn, and aji uniubilantial 
 
 Ff 2 
 
33^ THE TRIAL OF RELIGIOUS TRUTH Scr. I^, 
 
 theory of virtue fubftituted in their place ? or 
 why are fuch complaints put to lilence, fince it 
 may be fo eaiily done ? Appearances are certainly 
 fuch as will warrant me in mentioning it upon this 
 occafion : and I have particularly chofen to intro- 
 duce it upon this fubjeft, that I may attack it, not 
 as an error, but as a fraud ; not as a miftake in 
 judgement, but an inftance of grofs diilionefty and 
 infnicerity of heart. Suppofing, therefore, that 
 there may poffibly be truth in the charge ap^ainft 
 fome of us, I muH beg every minifler, but efpe- 
 cially thofe young perfons who have an eye to that 
 facred office, to remember, that God will not be 
 mocked, though the world may be deceived. In 
 his light, no gravity of deportment, no pretence to 
 freedom of inquiry, a thing excellent in itfelf, no 
 regular exercife of the right of private judgement, 
 will v/arrant or excufe fuch a lie for gain, as fo- 
 lemnly to fubfcribe what they do not believe. 
 
 The other particular I propofed to mention, is the 
 folemn atteitation of men's chara6lers, not only in 
 general, but in particular qualities, without any fa- 
 tlsfylng knowledge whether the thing affirmed Is 
 true or falfe. This hath been often done in the 
 church of Scotland, not by particular perfons, with 
 whom we might renounce relation, but by confent 
 of many, gravely and deliberately, in conllituted 
 courts. Can we avoid making the following ob- 
 vious, but melancholy reileftion? How great is the 
 blindnefs of men to thofe fins, which are intro- 
 duced by degrees, and countenanced by prevailing 
 pevffion I Should we be told by an hi dorian of ere- 
 
Ser. l6. BY ITS MORAL INFLUENCE. 337 
 
 -dit, that in one of the dark and corrupt ages of 
 Popery, it was common for a body of miniflers, 
 when defired, to give a figned atteftation to parti- 
 cular perfons, that they were flrid obfervers of the 
 Sabbath, and worfliipped God regularly in their 
 families, while the perfons attefting knew nothing 
 of the matter, and, in fad, with regard to fome of 
 them it was abfolutely falfe : Would there be a, dif- 
 fering voice in affirming, that fuch men muft have 
 been loft to all fenfe of integrity, and utterly un- 
 worthy of regard ? What fhall wt fay, if the 
 fame thing is done among us every day, and de- 
 fended by no better argument than the judgement 
 of charity, which believetb all things ? Charity 
 teaches us to believe no ill of another without fa- 
 tisfying evidence, and forbids us to fpread it al- 
 though it be»tnie, v/ithout apparent neceffity. But 
 will charity either juftify or excufe us, in folemnly 
 affirming a pofitive fad, the exiftence of which is 
 uncertain in itfelf, and to us unknown ? I do not 
 take upon me to fay that all are bad men who are 
 guilty, by ad or confent, of this pradice, becaufe 
 I do not know how far the plea of ignorance or 
 miftake niay go ; but this may be fafely faid, that 
 they do in a public capacity, what if they were 
 to do in a private capacity, betw^een man and 
 man, would render them contemptible, or infamous, 
 or both. 
 
 Thefe two particulars have often brought re- 
 proach upon the church of Scotland, to which it 
 is very difficult to make a proper reply. Would 
 to God the occalion given for it were wholly taken 
 away ! In the mean time, every one who has a juft 
 
338 THE TRIAL OF RELIGIOUS TRUTH Ser. 16, 
 
 regard to the glory of God, or the fuccefs of his 
 own work, will endeavour to maintain fucli an uni- 
 formity of character, as will bear tfeat examina- 
 tion, .'to which it ought in juilice, and muft of ne- 
 neffity be expofed. 
 
 In the last place, I muft beg leave to fpeak a few 
 words to the people in general, on the fubje(^ of 
 this difcourfe. You may learn, my brethren, from 
 the preceding difcourfe, by what rule you ought to 
 judge, in all religious controverfies, where a deter- 
 mination is necefTary. Try all principles by their 
 effe6ls, and every perfon's pretences by his conduct. 
 Examine, as far as you have proper evidence, who 
 have real and vital religion moft at heart, and what 
 •means do effe^lually promote it. Believe not 
 every profeilion, but fee which is moft confiftent in 
 all its parts. Have patience, in difficult cafes, till 
 the tree have time to bring its fruits to maturity. 
 Time will often write a clear and legible chara6ler, 
 on what was very dark and dubious at firft. 
 
 It is probable that fome will be ready to fay, 
 * There is no fmall doubtfulnefs in this rule itfelf. 
 There may be found good men of many different 
 parties, how then ftiall we judge betv^^een them ?' 
 I anfwer. Wherever there is true religion, thefe per- 
 fons are to be conlidered as the fervants of God, and 
 his grace in them is to be confeiTed without reluc- 
 tance, and adored with thankfulnefs. There will, 
 neverthelefs, be ftill fufficient means to diftinguiih 
 between one profefiion and another, which hath the 
 greateft influence in making men truly good. 
 There may be, here and there, a good man under 
 
'Ser. i6!^^^^^n"s moral influence. 339 
 
 very great difadvantages. This may ferve to keep 
 us from a bigotted narrownefs of mind, and uncha- 
 .ritable condemnation of others. But it will never 
 occalion, in any prudent perfon, a departure from 
 thofe principles, and that difpenfation of ordinances, 
 which he fees to be bell for building him up in ho- 
 liiiefs and comfort, through faith unto falvation. 
 The truth is, one great defign of this difcourfe was 
 to teach men to diftinguilh between the upright 
 and the worthlefs of all fedts. ' Turn your zeal 
 from parties to perfons. Do not reproach or op- 
 pofe men merely becaufe they are of this or the 
 other perfuafion. But wherever there is a wicked 
 or a worldly man in the office of a minifter, avoid 
 the wolf in Iheep's clothing, for your own fake, 
 and, if poffible, drag oiF his difguife, that others 
 may not be his prey. What doth it fignify what 
 party a man is of, if the foundations are deftroyed, 
 and truth and holinefs, thefe infeparable compa- 
 nions, are trampled under foot ? When fhall the 
 time come, when the iincere lovers of Chrift, of 
 every denomination, fhall join together in oppofi- 
 tion to his open enemies and treacherous friends ? 
 There is a wonderful, though a natural union, 
 among all worldly men, againfl the fpirit and power 
 of true religion wherever it appears. I am forry 
 to add, that this is one of the inftances in which the 
 children of this world are wifer in their generation 
 than the children of light. Many will not meet 
 together on earth for the worfhip of God, who ftiall 
 have but one temple at laft, where all from the 
 call and from the well, from the north and from 
 
340 THE TRIAL, 5cc. Ser. 16. 
 
 the foLith, fhall meet, and join in their Creator's and 
 Redeemer's praife. The terms of admiffion into, 
 and of exclulion from this happy dwelling, are re- 
 corded in the following remarkable terms, with 
 ■which I fhall conclude this difcourfe, as indeed 
 they are the fum of all that has been faid in it: 
 Rev. xxi. 27. " And there fhall in no wife enter 
 into it any thing that deiileth, neither whatfoever 
 worketh abomination, or maketh a lie, but they 
 which are written in the Lamb's book of life." 
 
 KND OF VOLUME IV. 
 
 J. PILLAN'S & 
 PRINTERS 
 
 SDKS, 7 
 
Princeton Theological Seminary-Speer Library 
 
 1 1012 01149 8922