OJ' sec M /m'l THE COMPLETE DUTY OF MAN OR, A s y s T E m;^ O F Poarinal and Pradical Chriftianitj, To WHICH ARE ABDED, I^ohms of Prayer and Oitices of Devotion for the various Circurnftanccs oF Lif£, DESIGNED rOR THE USE OF FAMILIES. ..- _ . / ' -• — By H. "'V E N N, a. M. RZCTOR OP YeLLINC, AND ChAFLAIN TO THE EaRL OF BuCKAN\ FIRST AMERICAN EDITION. Coming unto CHRIST ai unto a UvtMg SioMf, dtfallo'WiJ indeed of vieny hut chjfen sfGoD, and pret'ious. Ye at/oy as VfvtJy ftonts^ are huilt up a fptr'ttual houje^ mn holy pr\efl. hood, to offer up /pir'itual facrifictSy atetptahle /•God by Jesus Christ. i Peteh ii. 4, 5. JIlMI [■"■■■Ml WORCESTER, (Massachusetts.) Phinted by SEWALL GOODRIDGE. 1804. T A B L E or * CONTENTS 1 N T H E COMPLETE DUTY of MAN OTa«k N the excellent Worth of the Soul 17 The Knowledge of the Soul's excellent Worth, necefTary to perform Chriftian Obedience 23 The Carefulnefs to fave the Soul - • 25 . The Scripture CharaBer of God - -315 37 The perfeftions of God exemplified by Fads 43 The natural Condition of Man refpefting God 53: On the Depravity of Man * - - 59 The Human Heart's Enmity againft God - 6fc On the Perfection of the Law - - * 75: The feveral Ufes of the Law - - *- 77 The fame fubjeO; continued - - - 8a The Dangerous Miftakes, which, through Ignor- ance of the Lav/, gOTcrn our Minds - - 88 Faith in our Lord Jefus Chrift afcertaincd from Scripture Teftimony . - - 9;^ The Extent of Faith in Chrift - - 101 Great Advantages from receiving Chrift';^ own Definition of Faith in his Name - - 104 The Foundation of Fa;ith in the Lard Jefus Chrift - - - - i>^ The fama fubjeO: continued - - 124 The Ground for Faith in Chrifl to turn us from all Iniquity - '. - - 127 On the Divinity of the Holy Ghofl: - - i33 On the Operations of the Holy Ghofl 139 On the conftant Agency of the Holy Ghofl in ail Age5 - - - - ^42 CONTENTS* On the Proprieties of the Spirit's Influence, and the daring Impiety of denying it ^ . 149 On true and falfc Repentance - - 155 The fame fubjeft continued - - 159 The Tempers of a Chriftian towards Godj and the Principles which form them - - 16^ The Tempers ofaChiftian towards God - 173 On the Tempers of a Chriftian towards God ijj The Tempers of a Chriftian towards his Fellow ■ Creatures ' - ' ■ - - 182 On the Tempers of a Chriftian towards his Fellow-Creatures - » - ip3 The Tempers of a Chriftian towards his Fellow- Creatures » - - • igg The Tempers of a Chriftian towards his Fellow- * Creatures - - - - 202 Chriftian Humility - - - 20^ The Duty of a Chriftian in a Married State 214 The Chriftian's Duty in the Marriage State 218 The Natural Duty of Parents and Children 2^^ The fame fubjeft continued : - 231? On the Education of Children - - . 2361 The Duty of Children towards their Parents 24^ On Self-Dcnial ' - - - 251 On the fin of Lewdnefs * - 25G On Self-denial refpe^ling the Love of Money 263 On Love of Praife - , - ftS^ On Evnl Shame - - - 273 On Self-denied Submiftion of our underftand- ing to God's Word - - ' 27S On Devotional Duties - - 287^ On the Neceflity of Prayer - • 295 The Properties of acceptable Prayer ^ - 301; On the certain Succefs of Prayer - - 307 Tiie Pleafures peculiar to Believers in the Lord Jefus Chrift - - . 31^ On Pleafures peculiar to a Chriftian - 229 The Love of Chrift to his Church in all Ages • the fame - • . , 338 P U E F A C E. Faith in Chrifi, whatever difputes may have hitu -taifcd ahdut its nature^ is allowed on all hands Iq he & o^pital doHrinc of the gofpel^ and ejfcntial i9 # Ghriftian. In full agreement with great lights of the primi* tlvc churchy our own^ and all the reformed ones^ I un^ dcrfiand by it a dependence upon Chrijl for rightcouf'^ %ef% andfrmgth^ as having paid to the jufiice of Gsd full fatisfattion for his broken law^ and obtained ac* ceptanctfor all believers in his ndme^ 'to the reward of eternal life. Should an explanation of this pointy now itfeemsfo offenfive to many^ be demanded^ the follow^ mg is humbly fubmitted to confideration. Sin is the tranfgrcffion of God's law^ which fofoon MS broken^ fuhjeEis us to its penalty. The frfl fm of ihefirfl man is a decifve proof of this truth ^f landing in the front of the Bible^ a perpetual important lejfon of intrusion to mankind^ in a pointy which otherzuifc eould not have been known by them ; and which^ not- mthfianding thefolemnity of its delivery^ they are al^ tuays apt to overlook. But thi s faEi ought very parti cu* hrlyto be confidered^becaufe defigned to give us a clear infight into the nature of Go d^ and the nature of fin ^ find as a key to the fubfequent ' difcoveri es of fcripture, lor if the fm of eating the forbidden fruity involving v'i jE* R E ? A C E. in iti fatal confquencn the zahoU human rdce^ could not he pardoned ; 'Oie may fairly prcfame^ fin has aU xoayi the fame nature in ike eyes cf en' unchangeable God, Therefore^ every fr.^ cs cr. cB cf difohedience €:id rchcUion againjl him, muf he the ohjecl cf his dif f'leafure at all timcs^ and fore-oer fepar ate from him every foul cf rian in xuhom it is found unpardoned find unpirgedo This ^Ivcs an alarming viezu of cur condition imdfT fn, immediately exciting this qitejiion, How ere finneri to he reflored to the favor of God ? An enquiry^ ^f M'^ ^^hcrs the viofl important. And you are again defircd to hep your eye fixed vpan the fcripture character cf Cod, his hollnef or haired of fin y and inflexible wilUfi punifii it, rcmemhering at the fame time, that every a^ cf difohedience has the fame accurfed nature zuith thi frf, and as certainly expofes the offender to condem- nation. Jf you rcjife to admit this avful account cf the na^ ture of fin, and of God, hecaufe contrary to the idea yaw have framed of him, and derogatory ^ as you fancy, to hii, perftdions, you are then required ta prove under what fge of the zoorld, or in what part of fcripture you find it recorded, that God has revoked his decree againftfn^ und made a change in the lava given to man at his crea^ iion. This voas, Ufevpon obedience, and in cafe of iravj^rcf[!cn, death. The fcripture,^ on the contrary^ ?-t pcrfca harmony wuh itfelf acquaints us, that at the f cor.d promulgation of the lazv, God appeared in the fa'^ie inrjff •^. f over eigntVy and v;ith the fame denuncia^ hon if wrath cgcivf fmnerSy as he dU- at the begirt PREFACE. vii ning, Curfcd 15 every one that continucth not i» tU the things which arc written in the book of the law to do tiicm. Oi which we may cbfcrvc by the xuay^ that as more than temporal death was ncccjfarily implied in the ihreaiciing and curfc to the Jews, bc^ I caiife that d'$ unalierable purpcft of dealing with finntts according to thofe declarations. Very flriling and awfdJ indetd they ere. Yet here vtc TTiuJl refl the point forever^ itnlefs we would take upiu- us, as we do from one age to another, with horrid fre^ Jumpiioh^ to eflimaie the guilt offinfrotn our own falfe notions of it, to prefer ihc a lazu to God, to diveft him ef his flip r erne dominion^ to cavil 'ct his wifdovit, and dt^ throne his jiiflice. But let the reafoncfman,Jhbrt as it is, be judge in this caufe. The decree is gone cut from the Almighty andflands unrepealed in the revelation he has made of his f elf ; Ciirfed is every one that continueth not in all things written in the book of the law to iio thera. Suppofc now for a mcincnt, xoe are at liberty to caHl this decree in qiiejlion, and make allowance for foTnefm^ What is that fn ? And if for one, why not two or more^ and where will you ftop ? If once you take it cut of God's hands, there will be no end of pleading for tranf ^reffion, no dread of it, nofenfe of good and evil ^ no f ah ^ miffion to God's authorify, no obedience upon earth The c^nchfion is evident, if all have finned^ all fland. condc/jined by the faitcnce of ajufi God, The Covenant (f redemption, in which mercy and truth,, meet tegcther, rightemfnefs and peace kifs each other, and God is hth jufl and the jiiflifer of himthat believcth in Jcfus, is not here to he fully epenecl. We are ?uw 6 prtve the necej/ily cf dcpcnde7ice for falvation»n the death ^nd TT^htcoufnefs of Qhrift.Jr^^'iiikt preceding accnmi PREFACE. i^ <,j God' 5 unalterable jufiicc^ and from the guilt of Jin Icing in all ages the fame. And udlefs zue are declar^ ed free from that guilty and invefted with a title :'o etcr- •nal life J how can we be faved ? If we have not righi- eoufnef in ourfelvei^ where muj} we look for it^ hut as cxijling fokly in the per f on ^'Jefiis Chrifl ? BsfcK- dcncCj therefore, upo'n that righteoufiefs as appointed by Godjorfinners to confide in, is the precious faiih of the go [pel by which the jvjl live^ and live eternally. As no other will reconcile the divine attributes^ or anfwcr the exigencies of mankind, concluded under fin, and ahuayi finners,fo nothing elfe mujl be tht ground of our he'pc towards God, Not Works, Alas I we have none that will bear U he weighed in God's balance, or anfwer the demands of his jiflicc. Be fair and hoiiefl here, as it is a mat- ter oj If e and death. Then examine what yo:t think jo:ir befl a^ion, or the mofl excellent grace inyourfouL Bring it to the touchfione, the Jiraight rule cf the com-- viandment, luhich reaches the Heart ,and all its ■rnctvOns. In themaiter or manner, principle or end, be affurcd^ you will find fome grievotsfiaw. in it, Old condemnation your dtftrt, infie&d of reward. Let H6oker, whofc j-udgrnent or piety non^ ever quefiioned, who lave fiudi- id his writings, be heard on this head. " If God, J aid ** he,J]i(mld make us an offer thus large — Search al'. '' the generations of men, fnice the fall of our firft fath- '• er .vdam ; find one man that hath done one a3i:m ^' which hath p aft from him pure, without anyjlain r> y lli^^'kijJl <^^ ^'-^ ; end for that one man's crjy a^^ir. A X PREFACE. ^^ neither man nor an^el /hall feci the tormenti which *'^ are prepared Jqy both. Do you think ih^t this raiC- ^* forrt to deliver men and angels cculd bejound among. ^' the Jons oj men,?'' Dircourfe on Jiiftification. Not Sincerity., ^ This has he en long adopted into our divinity^ as if it zuas the gracious c /r(?w Mr/Maclaurm s Sermon on the Glory of the Crofs of Chrijl. 'In a ferv ether places, -u^htre a viajlerly argMment or heautijul illufiraiion upon the fuhjen occurred, I have taken the liherty of enriching '^ith it my oxv n xuorL J have nathing further io add, hut my earnejl requeji tQjhe Fountain of all good, that it may pleafe him to ^ake the follomnsJJteets ufejul Vfe/ul, to give th^ reader knowlege of his gloriciis name— and a convic^ iion cf hrnian ignorance, guilt, and depravity which may endear the name oj a Redeemer ! ^and create hu^. viility of mind with tender compaffion towards caQh other. Ufeful, to make evident the'pardon, flrcngth^ peace, and right eoifnefs, which enable all zvho have fcripturdl faith in C\in^-^That both formal and deif tical religion may appear the difpicahle things they are ; ^ndan earnefl expeBation he excited in all zvho read this volume, of beholding the meridian glory of Chrif- tianity in Heaven, where every creature breaks forth in fervent achnowlegement of infinite obligation, fay^ 2/1^,^ Worthy is thjl Lamb that was slain to ee- CSIVE POWER, AND RICHES, AND WISDOM, AN^D STRENGTH, AMD HONOR, AND CLORT, AND V'ISDOM. THE -D U T Y OF M A N : OR, A SYSTEM OF DOCTRINAL and PRACTICAL CHRISTIANITYr SUNDAY L ooooooooodoo CHAPTER L On the excellent Worth of the Soui» It is evident man is made with an ac«»' tive principle, entirely diflind from his body. For this is chained down to a fpot of earthy no more than a mafs of unconfcious matter. But his foul can expa- tiate in contemplation, reflcft, and, with infinite varie- ty, compare the numberlefs objeds which prefent theni* felves before it. When his body has attained maturi«« ty, his foul arrives not to perfedion, but increafes in wifdom and knowledge : and when the feeble body is finking in decay, the foul is often full of vigor, and feels joy or anguifli, all its own. To demonftrate the worth of the foul, fo admirable in its properties, will be of great ufe ; becaufe all that the term religion comprehends, refpcds the foul. And many precepts in the word of God muft be judged un" reafonabk^ or prove irkfpme, till the falvation of the G 18 On the excellent Worth of the Souh Sund. 1. foul 13 known to be the greateft good man can attain ; the lofs of it the greateft evil he can fufter. To pro^ e this point, I fhall make my appeal to ob- fervation a«d fcripture, entirely waveing all abftracl reafoning about the nature of the fouL* Experience, then, powerfully proves the excellent worth of the foul, i^or what is the cafe of thoufandf around you, if it has not already been your own ? Are they not mourning over fome tender parent, near re- lation, or afieclionate friend ? How greatly did they value the dear deceafed ! — How ufeful or how enter- taining ! Perhaps the head, the comfort of the whole family ! — ^Perhaps in the prime of life and beauty. Be- hold the fudden, bitter, prodigious transformation! The deiirable objed is become a putrid mafs, infuffer- ably loathfomc, fit only for the grave ! Do you alk, how in fo fmall a fpace of time, what was before ad- mired, fliould become hideous even to look on ? The anfwer lloudly proclaims the excellent worth of the foul. For, could the dead parent, relation, or friend fpeak to you on ^the fubjeft, his anfwer would be to this efFeci: : Afflided and furprifed, you bewail, with tears of tendernefs, the frightful change you fee in a form long fo familiar and pleafing to you. Know the caufe« The immortal inhabitant, which lodged for a few years 11 under this roof of flelli, is gone. My foul, by its pref« ence, gave life, motion and beauty to my body. The inftant tlie one took its deftined flight, the other began to turn into an ofFeniive carcafe, which muft moulder into duft, and dull; remain, till his voice, who is the refurredion and the life, unites it forever with its for- mer inmate. From this ftriking difference between a dear parent, relation or friend^ adive, ufeful, entertaining ; and * Our enquiries about the n.-\ture of the foul (iays Lord Bacon) rau ft be Ixjund over, at laS, to religion, for otherwife they ftill lie open to ma- ny errors. For. ijnce the fubftance of the foul was not deduced from the tsiafs cf heaven and earth, but immediately from God, how can the knowledge of the reafonabie foul be derived from philofcphy ? It muft be drawn fi Mm the Cime infpiration, ^Vom whence its fabftacce firft flowed. Advanstmtni of kafn'mg^ book iv, ch. j. Chap. 1.] On the excellent Worth ef the Soul. 1$ the cold, pale piece of outcail earth, he inftantly be- comes upon the departure of his foul into eternity, un- derftand what muft be its excellent worth. From obferving this fad, daily paiHng before our eyes, turn to the page given by infpiration of God. Nothing can be conceived more grand than the fcrip- turc account of the foul. Look up to the heavens ; immenfely high, immeaf- urably wide as they are, God only fpoke, and inftantly, with all their hoft, they had their being. The earth, the fea, the air, with all their millions of inhabitants, were formed in the fame manner. But before the hu» man foul comes into being, a council of the Trinity is held. God faid. Let us make man in our image^ ajter our likenefs. So God created man in his Gwn image ^ in the image, of God Created be him. Gen. i. 26, 27. He form- ed his foul, in its moral faculties and powers, a fmlefs immortal image of himfelf. To ruin fo grand a being, was an attempt equal to the execrable malice which Satan bore againft God, and the favorite work of his hands. But no fooner did Satan bring the foul of Adam nigh to everlafting deftrudion, than the method ufed to recover it, declared, a fecond time, ftiU more loudly, the exceeding greatnefs of its worth. This muft be granted, if you take a juft fur- vey of his majefty, who alone was fufficient to redeem it. Before him the countlcfs multitudes which people the whole earth, with all their wealth and pomp, are lefs than nothing and vanity. Before his incompre^ henfible glory, the height of the mountains, and the unfathomable depth of the fea — the dimenfions of the earth, and the circuit of the Ikies, arc as the fmall dull of the balance. This is HE, behold him ! behold him !^ who takes upon himfelf a work impoffible for angels to cfFed— the redemption of the foul. He takes upon himfelf to replace it in union and communion with * The reader isdcfired, as he woald not injure the Redeemer, by un- worthy thoughts of his pcrfon , to meditate on the grand things ifai^.h fpeaksof the Mcfliah. The 40th Chapter, from whence the above ds^ fcription of his glory is eKtraded, puts it outofquettion, that he is the true God. The 6tU the ©th and ^sth, each prove t!ie lime to dcmaa- ftratioH. 20 Onihc excelknt Worth of the SouL [SuKD. 1. God ; not by the word of his mouth, as in the day when he made the heavens and the earth, but by a work infinitely collly ; by a proceis of many painful fteps, each of them myflerious and aftonifliing to angels, as "well as to men. To redeem the foul, he is born of a poor virgin, in the likenefs of finful flefli ; he lives afHicled, inlulted, oppreffed above meafure, tiU in his death he is made £n, and a cur fe, offering up to the Father a divine obe- dience, and a death fully fatisfadory to his broken law. From confidering duly v/hp this Redeemer is, and what he hath done, you m.ufl conclude that every thing the world admires as excellent, or extols as valuable, is unfpeakably mean, when put in the balance againft the worth of the foul. It is, indeed, a matter of the utmoft difficulty to be- lieve, that the Word, who is God, did abafe himfelf to the death of the crofs, a ranfom for the foul. Here reafon is loft in the unfathomable myftery, and if left to itfelf , leads to an obftinate denial of the fad. Tlie means ufed to prevent this effed, full of blafphemy a- gainft God, and perdition to ourfelves, forcibly prove the fouls excellent worth. For the fame Eternal Spirit, which in the beginning, brought light out ofdarknefs, order and beauty out of chaos, comes down from heav- en to atteft this truth. He fhall glorify me,faith Chrift, for hejlidll receive of mine ^ andfnallfnew ii unto you, John xvi. 14. Difplaying the glory of the perfon and work of the Redeemer, who came to feek and to fave that which was loft. Judge now, what muft be the foul's excellent worth, which originally was the offspring of God, and made in his image ; then the purchafe of the blood of his e- qual Son ; and at length, the pupil of the Holy Ghoft, to be educated under his eye and influence for heaven. When nobility ftoops to the office of a teacher^ nothing beneath the heir of a kingdom is the fchollar. Hov/ great then muft be the w\)rih of the foul-, v/lilch ]i2^ the fpirit of God for its appointed inftrudor^ and con- tinual g-uide ! Chap. 1.] OnthcexcelkntWorthoftheSouL 21 Further, confider that height in glory, or dire ex- tremity of WO5 which muft be the endlefo condition of every foul. Man, on revolting from God, was baniihed from all commerce with the bleffed fpirits of heaven. But, when a few years have taken their flight, if falva- tion has been accepted, the foul iliali be as the angels of God, clothed with a body refulgent like the fun ; raif- ed to a perfedion exceeding our higheft reach of thought ; ail its faculties innniteiy furpaffing in excel- lence the outward beauty, with which it is arrayed. Novv% as we always eilimate the grandeur of a perfon, from the exalted ftation he is born to bear, and the pcf- feflions he ihali one day call his own, how amazingly great mull the worth of the foul be, iince, unlefs ruined by incorrigible contempt of God, it ffiall inher- it the riches of eternity, minifter before his throne, and drink 01 rivers of pleafures, which are at his right hand, forever more. On the other hand, the fcripture account of their miferies, who perifh, as ilrongly proves the fame truth, thoucrh it be ciiftreffino; to conlider their cafe. For it the Ibul be not admitted, through the Savior's medi- ation, into heaven, O fad alternative ! its doom, (like a fentence pronounced on offenders, whofe high dif- tin6lion fcrves only to inflame their guilt) flrikes ns with horror. It muft, indeed, be baniihed to an incon- ceivable diiiance from God, and feparated by an un- palTable gulf. It mull have him for the avenger of all its crimes, in compariibn of whofe fi:rength, all created might is weaker than the new born babe. That arm. is to be ftretchei^ out againfl it, which flioots the planets in their rounds, and taketh up the ifies as a ver3/ little thing. The foul which perillies, is to fuifer punifnment the lame in kind with the avowed enemy of the blen- ed God, whofe only aim, fmce his fall from heaven, has been to undermine and oppofe Chrift's kingdom ; who, ha^ already feduced fouls without number, and will go on in enmdty againfl his maker, till eternal vengeance falls on his head. 1 hough not in equal torment, yet in the fam.e hell with this execrable being, the foul which perifhes mTjfl: endure the wrath to come. g2 Gn the eKcdUnt Worth ef the Soul. [Sund, t. Whether you regard, therefore, the felidty or ruin, one of which, in a few fleeting y-ears, the foul ipuft feel ; you will find it hard to determine, which of the two moft loudly declares its grandeur. Thefe evidences, obvious in the fcripture page, dc- monftrate, that the pooreft beggar poffefles a dignity in his own perfon, greater above expreflion, than aU the world can give him« The foul within^ by which he thinks, and reafons, and acls, furpaffes in worth, all the eye ever faw, or the fancy ever formed. Before one fuch immortal being, the magnificence even of the natural v/orld is diminutive, becaufe tranfient. All thefe things wax old, as doth a garment, and all the works of nature fhall be burnt up ; but the years of the foul, in happinefs or wo, like its Maker, remain unchangeable. From confidering, with due attention, thefe proofs of the excellent worth of the foul, you will underiland the ground of that aftonifhing affertion, from the mouth of Chirft, that in Heaven, the feat of glory, and among angek, whofe thought can never ftoop to any thing low. There is joy over one finner that repenteth. You will underftand why the Lord God Almighty gives fuch folemn warnings, fuch prefTmg calls, fuch afFedionate entreaties to finful men, to bring them to feel a juft concern for themfelvcs. Thefe things bear €xad proportion to the worth of an immortal foul. Chap. 2.3 Knvwkdgt of the StuPs IVortb. «S S U N D A Y 11. 000000000000 C H A P T E R. ilo The Knowledge of the Soul's excellent Worth^ NECESSARY TO PERFORM CHRISTIAN OBEDIENCE, Naturally we purfue with grec- dinefs, the gratifications of fenfe and the things of time. When we enter on the flage of life, the amufe- ments of folly and the pleafures of fin captivate us as the chief, if not only fources of delight* Llence youth are very ihy of religion, notwithflanding its rich promifes of prefent peace and joy, and of eternal life^ in the world to come. They regard it as a malevo- lent foe to their pleafures. But foon as they perceive the excellent worth of their fouls, they fupreniely val- ue and earneilly purfue things unfeen and eternaL Thus informed, every prejudice againft religion ceafes^ and the language even of youthful hearts is this. " The bloom of my days and the vigor of my life fliall be diredlcd to my beft, my everlafting intereft. A clear abiding conridion of my foul's immortal nature, has delivered me from iiflening to the flattering folici* tation of my lufts, and broken the magic force of their cruel enchantments/' Through the fever al fucceeding flages in life, no lefs than in youth, this knowledge is equally needfuL No- thing lefs can, with certainty, be depended on, to pre- ferve men inviolably honcft amidil the temptations which abound in trade, and in every profeflion. For the coffee houfe, the 'change, theuniverfity, with every circle of company, pour out infedious difcourfe, and by perpetual praife of wealth, inflame us Uith defires after it» Hence fpring deceit and roguery, the difeafes of trade, which ruin thoufands. They are engender- ed by rage after money, as the chief good of men. This wide fpread fvil nothing can control, but a full perfua- ^4 Knowledge eft b^ SouFs ivorth. [3u:jd; 2; lion of the fouFs ineRimableworth. Eftabliih this im- inediately every fah'e defiling idea ofgain and worldly prcfperity, appears m its folly and deformity. Trade ■will then be carried on with temperance of affecSlicn ; 3n enlightened confcience^ like a vigilant centinel, vv^ili found aii alarm in every hour of dangei*, and enable the man of bufinefs to conquer what led him captive be- fore. For to all thst v/onld lead him to tranfgrefs, he will naturally ho^v foy, as he feels ; What is a mmi profit- edy if be-Jhall gain the whole ^asorld^ and lofe his own fold ? And what jh all a man give in exchange for his foul ? Further, the ground of real prayer and facccfs in ity entirely depends on knowledge of the foul's worth. Hypocrify^in addreffes from one man to another, is de- tefiable ; hov/ much more in ccnfeflions or petitions be- fore God ? Yet prayer can be no better than hypocri- fy, till the fupplicant feels the worth of his immortal fpirit. Wrath revealed againil iin, deliverance from its dominion and defilement, fupplies of grace and fpir- itual confolation, are empty founds, till the faivation of the foul is our grand concern. For, in the nature of things, there can be no cries to God from the heart in prayer, where Vv^e apprehend no great mifery, if we fail ; nor hope for any confiderable advantage, though crowned with fuccefs.- We may, indeed, perfonate in a clofet^ or at church, a man in earneft ieeking after God, by conilantly iifing the prayers, one of that char» after would pour out before him, with the nobleft fenfibility. But, till we are deeply confcious of the foul's worth we ad a part on our knees in fecret, or at church, as much as players do upon the ftage. We appear at certain times, in a character no more our own, than what they afiume on the theatre, is theirs. Hence multitudes conilantly engaged in acts of devo- tion, remaingrofsly ignorant, and utterly unaffected by every thing they profefs to believe, and day by day fecm to implore. Their confeffions are deceitful, their prayers heartlefs, and their thankfgiving without grat-^ itude. They are rediculous to men of fenfe, the tri- umph of the profane, and an offence continually in the fight of God ; For be muft receive fervkes juji as they C'hap* 3,2 On Cafefulnifs tofu'vethe Sonh 25 yre, aad where nothing but outward homage and fine words are offered up to him, nothing can be obtained. Sin is not pardoned, nor one evil temper fubdued. All the fruit of fuch feigned intercourfe with God, is to £atter felf-Iove, and harden men in prefumption^ till their hypocrify be, at once fully difcovered, and pun- ifhed as it deferves. On the contrary, deep confcioufnefs of your fouFs worth, will qualify you for every aO: of devotion* Godly forrow for iin will attend confeiiion of it, when lamented as an enemy to your immortal intereft. With ardor ?nd importunity you will implore grace and pardon, v^hen their value is felt as infeparably con- nected v/ith eternal life. Moft hearty and lively will be your thankfgiving for fpiritual mercies, when they are known to be ablolutely neceffary to prepare the foul for everlafling felicity, and fave it from endieis torments* It follows, therefore, that in the fame degree as we ought to value a prefervative from iniquity, and the only poffible incitement to ufe aright the folemn ads of devotion, to which we are called, the worth of the foijil muft be acknowledged, fmce, from this ackiiowl^ edgement alone, both muft fpring. SUNDAY tlL ooooooooooooo CHAPTER III. On Carefulness to save the SouL:> 1 HE fupreme wifdom of laboring, iti the firft place to fave the foul, will beft appear from comparing this objed with thofe of chief value amorgfl; men a Tbefe are 6eauty, honor, knowledge and wealthi D 26 On Carefulnefs tofave the Soul. [Sund S, The lovely form, which fo eafily captivates the heart of man, and fills the mind which owns it with felf-ex- alting thoughts, little deferves the idolatrous regard it receives. No power on earth can enfure it from the v/afte of time, from the biaft of difeafe, or the untime- ly llroke of death. The place of honor, or the en- chantments of popular ipplaufe, are of little worth, be- caiife fu'bjed to all the caprice of fickle-minded men. How many, once the favorites of their king, the idols of a nation, have lived to fee their envied honors with- er round them, and their name link into oblivion, if not contempt. Ambition for literary fam.e, and ac- quifition of knowledge, is no lefs liable to utter difap- pointment. In one fatal hour, a fever or paralytic ftroke may difdrder your brain, or wipe away from your memory the very traces of all the treafure, fo carefully committed to its keeping. Thus, ijiay you be left a fad furvivor of yourfelf ; a mortifying fpec* tacle to human pride ; a melancholy irrcliftible proof how eafily men may rate the attainment even of knowl- edge in arts and fciences, higher than it deferves. If your great aim in life be to command all external advantages, v/hich can minifter to vanity or plea- fare, your puriuit is not only low and defpicable, but your enjoyment precarious to the laft degree. Life it- felf, the foundation of your joys, is but a vapor, that foon vanifhes away. Every day we fee fome oppulent fons ofinduftry rooted out of their dwellings, and com- manded away into a world where, not a mite of all their gain can follow them. But fuppofe your affeflions more laudably engrcffed by love of your offspring, whom to neglecl, would be worfe than brutilh — yet here you may much exceed all reafonable bounds, and only prepare for yourfelf infuf- ferable anguifh. You are utterly impotent to prefervc from fierce difeafe or violent death, the beloved image of your own perfon. When out of your fight, or at a diftance, you may, like Sifera's fond mother, chide its delay, and be alking (prompted by impatient love) why is my fon, or daughter fo long in coming ? when the all-wife God has been pleafed to take away the defire of your eyes with a ftroke. CfiAP. S.] On Carefulnefs io fave the SguL Q7 Thus it appears, from a juil furvey of every obje6l to .which men can give themfelves up, how vain it is, when weighed in the balance with a fupreme concern, for the falvation of the foul. Whatever you can pur- fue, this excepted, a very degrading circumflance nec- efiarily attends it ; it can be no better than an annuity for life, the value of which each fucceeding year great- ly diminifhes, and at the hour of death, the whole mull end for ever. On the contrary, if you are only follcitous to fave your foul, the unexpeded diallers, inevitable difap- pointments, and fudden death, which fcourge and har- rafs the children of this world, will be affeSing proofs of the wifdom, and unrivalled excellency oi your choice. The fhame, grief and rage, fo frequent am.ongll difappointed men, v/ill proclaim you bleiied, who, feel- ing the worth of your foul, feek its eternal welfare by a conftant intercourfe with its Creator, Redeemer and Sandifier. Then you may fet at defiance the army of evils, fo terrible to all who have their portion here. That army may call forth and try your faith and patience, but hurt your foul it cannot. In every poffible cir- cumftance, the Vv^ife choice you have made, will at once cover you as armor, and fill you with a hope full of immortality. Are you poor and defpifed for beii;g i.\ ? You have examples and profpe(5i:s before you, more than fuiHcient to bear up your fpirits. You fee your own cafe, in the infallible hiftory of the faints of God, who were deftitute and afni6led, and in that wonder- ful contrail of meannefs and grandeur, extreme pov- erty and immenfe wealth of foul — the dying Lazarus. With gladnefs of heart you will confefs the deepeft diftrefs, and the fureil title to glory, may for a fmall moment, unite in the fame perfon. In every cafe where fupreme attention to the fours good has taken place, and been manifeil in faith and love, poverty however extreme ; afflidlions, however long continued, mufl add both to the wcght and brightnefs of your eternal crown. In ficknefs alfo, the fupreme wifdom of caring above all things for the foul, fliines out with great bright^ 28? On Carefulncfs iofavL^ the SouL [Sund 3 nefs.. For though health be effcntial to fenfitive happi- nefs, and piniDg difeafe leaves no enjoyments to the proud and unbelieving ; yet, in this cafe, all who have fought after the falvation of their foul, in God's own appointed way, fuid fources of confolation fufficient to preferve them from wild impatience, or miferab e de- jection of mind. Infpired with lively edifying meek^ iiefs of fpirit, they receive the chaftifement of their heavenly Father, efFcdually to purge away ftill more of the drofs which cleaves to their fouls. Their fpirit- ual welfare (more prized than health, ilrength, or nat- ural life) reconciles them, to corre(^tion^ fo fupremeiy nfeful to it. The whole man miferably fuffcrs in time of ficknefs and pain, when the foul has been dcfpifed ; when valued and inftrucled in divine truth, the inferi- or part alone feels the prellure. Tg advance a fiep farther : Death the detc»^or of ail cheats, and touchftcne of true worth, will confirm the excellency of ycur conduoi, in caring above all things, for your foul. On the bed of death, the gay, the profperous, and the noble, who have lived in plea- fure upon earth, hang down their heads. DifiTeiTnig indeed is their iituation ; fo unprepared for their change ; the Icfs of all their delights is com.e upon them ; their diffolution can promlfe them nothing, if it forebode not evil infupportable. I'o Chriitians, who have felt the worth of their fouls, every thing about them wears another afpect. Mull they leave this world t It has been already long ago renounced. Muft they part with all temporal benehts for ever ? How placid the furrender, v/hen the riches of eternity are theirs ? No repining, no ftriving to get a reprieve from, the fentence of death, which has been habitualjy expe6ted to tranilate their fouls to everlafting reft. In fact, abundant proofs have been given in tlieir laft hours (when miortal difeafe left reafon unimpaired) by all who have been duly careilil to fave their fouls, oi their excellent choice. Thofe ihong lines of Dr, Young's, jufdy defcribe the happy few, whofe fouls have been more precious to them tha^ eveiy earthly ^ ^The mountains quake at him^ and the hills melt^ and fh^ ,yarth is burnt at his prefence, t But in the attribute of irreliflible~power, confidered by itfelf, there is no lovelinefs. To contemplate \t ■with pleafure as the obj^d of adoration and truft, we -muft behold it in union with other perfeftions. fn iuch union it fublifts in God. For his knovvdedge and wifdom are equal to his power. More clearly does he comprehend his own eternity, than wx our tempq- •i^ary exiftence ; more ^perfedly his own immenfity^ than we our limited condition of being ; more certain- ly his own extent of wifdom and powxr^than we the thoughts which pafs through our minds. His under- flanding, therefore, is properly faid to be infinite. But if he knows himfelf, he muft know *aifo the work of his own hands ; for the meaneil artificer, though imperfectly acquainted with ths nature of the materials he works on, knows every effect depending on his own voluntary operation. Since, therefore, from the greateft to the Icaft, in heaven or earth, the hand of God has formed, and his providence preferves them all, the whole muft be thoroughly known to him; and wherever his power works, his underilanding niuif • difcern. The vaft fabric, therefore, of the iinlverfe, ail its lav/s and furniture, v/ith every event from firil to laft, are known unto him.. Ihe countkfs hofts of iinlefs angels, arid \1\^ world of apoftate ones ;• the long progeny of mankind, with all the deiigns, deilres, and thoughts which have been in the mind of z:i\}v Indi- vidual, and all the words which have ever fled froiti their lips, fall under his notice. With infallible com- prehenlion, he knows all the. active principles of thu.^ fpirits he has formed, how they will be moved by th^ prefence of every object which can come before them ; how they will a6t upon every temptation that can try them, and in every circumflance in which they can be placed. Thefe ideas of the blelled God, his own ora- cles comrnand us to conceive. The %vays- of man are hcr fore the Lord, and he pondereth ail his goings. The eyes of the Lord are in every place. He lookcth to the ends (f the earthy and fcctb under the zvhole heaven. The Le^-4 $S Ths Scripture CharaHer of God. [Sund. 4., fearcheth all hearts^ and underjlandeth all the imaginations of the thoughts* He knoweih the thirigs that come i?ito our ifiindy every one of them. All things are naked and open wito the eyes of him, *wiih whom we have to do. Joined with this abfolute perfedlion of knowledge in Godjiswifdom, orthebefl exercife and improve- ment of knowledge. In wifdom he fuperintends and. adjufts all parts of the univerfe, fo that whatever chan-* ges any ot them undergo, their nfefulnefs and connect tion with each other are uniformly preferved. He ac^ compliflies his purpofes, through means to human ap- prehenfion moft unlikely* He founds the higheft manifeftation of his glory on what depra\^ed men de^ fpife and deride, and in the glaring weaknefs of his a- gents difplays the excellency of his own power. He in- tangles the rulers of darknefs in their own net ; and by their own ftratagems ruins all their laboured dcfigns^ The gratell cruelty of Satan and his inftrumxnts, he makes fubfervient to a fcheme of eternal mercy, and over-rules the apcflacy of Adam to difplay his mani-. fold wifdom to men and angels. For he has ejiablifloed the world in wifdom, and ft retched out the heavens by his difcretion. He is wonderfid in coimfel, and excellent ill working. The fooUfhncfs of God is wifer than men, and the weaknefs of God Is Jlronger than men,. He dif appoint ^^ eth the devices of the crafty, fo that they cannot pirforH ihelr enterprises. His counfels Jland for ever, a7id thz thoughts of his heart from generation to generatio7u. The feveral perfeclions of God, which have been placed before you, are called, by way of diftin^lion, his natural perfedions. The more v/e confider them, the higher muft our admiration and our aftoniihment rife.. For who can meditate on eternity, omniprefencc, omnifcience, almighty power, and infinite wdfdom> without feeling they are fubjeds too big for any created underftanding to take in ? But his moral perfe(^ions we can comprehend with great cleirnefs. Arid it is as polTelling thefe in union with his natural ; that God claims ail poiTiule reverence, fear, love, truft, and o^ bedience. On tliefe perfections we fliaii treat in the iiext chapter. • h ^iiAT, 5.] The Scripture Chnrafier of Gad. $*% s u N D A Y V. ooooooooooooo CHAPTER V. The Scriptuf,e Cha^actes, of GoBv The firft of God's moral perfedionsj, which VvX fhall confickr, is his goodnefs. By this we mean the exercife of his ahnighty power m freely com-' municating ei^ceUency and happinefs to his creatures, a? feemeth right to his own infinite nnderftandingo The Lord is good imto all^ and his tender mercies are over all his works. He opeiieth his hayid^ and fail sfieih every living thing. He is the father cf viercies^ and the God of ull coyfolatio7i^ the earth is full of the goodriefs of the Lord. So ftrong in its propenfity is his goodnefs, and io wide in its extentj as to blefs even rebels againft hi^ .government, and enemies to his truth. Lie caufeth ifi: fun toJJjine^ and his rain to fall on the evil and on the goody ■cn the juft and on the uiijuj:. He endures^ ivith r,iuch long fuffering^ the veffels of wrath fitted for dejiruclion. He encourages, he commands, them to return to him. Let the vjkkgd forfakc his way^ and the unrighteous man his thoughts^ and let him return unto the Lord.^ and he ^11 have nurey upon htm^ and to our God^for he ivlll ahmn-'. dantly pardon^ Come now^ and let us reafon together^ though your fins he asfcarlet^ theyf?aU be white as f now ; though they be red like cri?nfon^they JJjall be as wool. Left thefe affeverations fliould not entirely remove every fufpicion of God's willingnefs to pardon the moft en-. ormous oftenders, upon their application to him ; be- caufe he could fwear by no greater, he fvi'ears by him- .felf, As I live ^ faith the Lord^I have no pleafure in the death of him that dieth^ wherefore turn^ and live ye. And tliat all who fiiould ever hear his word might believe . his- glorious goodnefs thus large, he paiTed before Mo- : fes, and proclaimed,. The Lord, the Lord Gcd^mcrcifuland 6S The Scripture Character of God. [Sund. 5. gracious, long fiffering^ abundant in goodncfs and truths keeping mercy for thoitfands^ forgiviiig iniquity^ tranfgref Jlonj andfji. But to prevent fuch divine goodnefs from being to- tally milconfiirued into a prefumption, that vi^here par- don is fo freely offered to the word of men, on their return to God, there cannot be in his nature, an ev- erlafting abhorrence of evil ; to prevent this fatal er- ror, the fcripture is full and peremptory in reprefent- ing the hoUnefs of God, that effential difpoiition of his all perfect mind, which is infinitely oppofite to all evil. For as his power excludes every idea of weaknefs in him,, and his wifdom and knowledge, the poilibility of miflake or ignorance ; fo his holinefs is oppofed to all moral imperfection or fin, and is to be confidered not as a fmgle attribute only, but as the harmony of them all, the beauty of ths Lord. Since nothing could be mentioned to the honor of God without holinefs. Separate from this, all other excellencies of the divine nature would be inglorious. His w^ifdom would de- ferve no better name than that of fubtilty, nor his pow- er than that of cb'eadfuL Wherefore thofe exalted ' spirits, who know beft the glories of the divine nature, make heaven refcund with tlieir celebration of this at<- tribute, Hcly^ boly^ holy is the Lord of Hq/h. Such a peculiar regard we find paid to it by the bleffed God, that in confirmation of the promifes of the everlafting covenant, he faith, once have I fworn by :ny holinefs that J ^ivill not lie unto David^ Pf. Ixxxix, Infeparable from the holinefs of God, is the contin- ual notice he takes of the behavior of each individual refpecting himfelf and his law. On this part of his char after, the necellity of our abfolute fubjeftion to him depends. For v/as God either ignorant of what men do, or judged it infignificant, we Ihould have no more caufc to retain an awe of him upon our minds, than if we were atheifts. Since it is not the exiftence of God, but his moral government of the world, vv^hich calls for our love, elteem, trufi: and obedience. To takeaway, therefore, all ground of fufpeding the leail want of attention in our Creator to our deportment^ Chap. 5.] The Scriptia-e Characlcr cf God. 8§ and the tempers of our heart, arifing from his owa glorious majeily and our mcannefs ; to root out this pernicious opinion, wliidi deHrc of finning with impu- nity leads us all to cherifh, tlie blcffed God teaches us that he takes cxacl cognizance of all we do, fpcak, think, defn-e, and defign, determined to judge \^?^ ac- cordingly. His eyes behold^ and his eyelids try the chil- dren of men. The Lord is a God of knowledge ; by him ad ions are zveighed, /, the Lord fear ch the heart, I try the reins, even to give to every man according to his waysy and according to the fruit of his doings. Jer. xvii. 10. And left a conclufion fliould be drawn froni the troubles and afflid ions of the righteous, that God is not a rewarder of them who dilligently feek him : or from the profperity of the wicked, that he will not puniffi evil-doers, the fcripture entirely removes all founda- tion for fuch a thought, by declaring that God hath appointed a day, in which he will judge the world in righteoufnefs and the people by his truth, fo that every man may receive the things done in his body, whether they be good or bad. Not that the end of time, and the day of judgment, is the only period when God makes a difference be- tween thofe who ferve him and thofe who ferve liim not. He reprefents himfelf, in the ftrongcfl. terms, as a God, continuaDy exercifmg diftinguiiliing love to his faithful people, whilft he is infupportably terrible to his enemies. Not content with giving to the former, cx- prefs allurances of prefent protection, aiid of falvation in the eternal world, he declares, that he maintains- with them a conftant intercourfe of frienddup, making iudi difcoveries to them of his nature, trutJi, and tender love for their fouls, as the ungodly Vv ill not believe is pofTible. That in every feafon of extraoidinary temp- tation, he fecretly endues -their fouls with much ftrength, and gives them power to come out of the field of battle more than conquerors.- A large part of fcripture is taken up inreprcicnting this matter, from whence we Ihall feled a fev/ paiFages. The eyes of the Lord are upon the righicous^ and his car is open to their cry* Thefieps of a gcsd man arc ordered by the Lcr(L and /v/ 4':> Thr Scripture CharaBer of God [Sund. B. delighieth in bis way ^-though befall^ be Jim! I not be utter* ly caji dozvriyfor the Lord upholdetb him with bis'ba?:d t for tbe Lord lovetb judgwefit^ and forfaketh not his faints^ they are preferred for e^ver. The Lord is a li^bt and de* fence* He will give grace and glory ^ and no good thing will he witb old from tbeni that lead a godly Ife* The fecret of the Lord^ is wit?) them that fear him^ and he will fhcw them bis covenant. The Lord fit teth above the waierfioods^ the Lord reinainetb a king for ever. The Lord will give ftrcngtb imt'o his people ; the L ord zvill give hi^ people the blejjing of peace. No weapon that is formed againil thee flmll profperj and every tongue that rifeth againfl thee in jiidgmejif^ thou fl} alt coridemn. This is the heritage of the fervants of the Lordy and their righteoufnefs is of me ^ faith the Lord, The fubftance of all thefe ineftimable promifes made to believers in all ages, is empliatically confirmed afreili in the New Teilament. If any man love me ^ faith ChriJ}^ he will keep my commandments^ and I a?id the Taihcr -u.ill love hi?n^ and zuill come unto hi?n^ and ?nake our abode with him. The certain enjoyment of fuch a peculiar mani- feftation of God's love, St. Paul urges as a fuflicient ar- gument to engage men, for the fake of Chrift, to re- nounce the reliofion of their father's houfe, and bid de- finance to a world of idolators in arms againll them.- Wherefore come out from among them^ and he ye feparate and touch not the unclean thing (what is offered to idols) ayid I zvill receive yoiij and be a Father io you^ and yejhall bemyfons and daughters^ faith the Lord Almighty, Weigh well thefe paflages of holy writ, and you will fee in a ftrong light, how much the high and lofty one, who inhabiteth eternity, regards tiie conduct of his reafonable creatures, to vv^hom he fends his truth ; fmce, in every inftance, v/ithout refpecl of perfons, he is not alhamed to call himfclf the friend, the father, and the exceeding great reward of the faithful in Chrift Je- fas. He does not think it beneath his infinite majefty to engage his word and oath, that he will never lca\c them, nor forfake them ; but will, after conducting them with fafety and honor through this life, call theia Up into his immsdiate prdTence and glory. Chap. 5.] The Scripture Gharcrclcr efGcd. 41 On the other hand, we have demonflration, t^at it is cffential to his nature to punifh infupportably, all cnc« rnies to his goverment, and defpifers of hi? truth, dy* tng in their fins. Hear the revelation pf 'the wrath from heaven, againfi: obHinaee oppofers of his authority ; and doubt, if you can, whether he is ^ concerned to maintain his own caiufe. The Lord your Gody is Ged of Gods ^ and Lord ofLords^ U great God^ a Jnighiy and terrible y zvhich regardeth not per* tons y nor iakeih reinards. If I whet viy gUiiering fwordy and my hand lay hold onjudgrdenty 1 zvill tender ^engecince to my enemies y and zvill reward thetn that hate me. I will make my arrows drunk with blood. The adverfaries of the Ijord J}:>all be broken to pieces y cut of heaven jh all he tbun^ der upon them. God is angry with the wicked every day^ If he turn not^ he will whet his f word. He hath bent hii bowy and made it ready. Upon the ungodly he will rain, fnaresyfire and brimflone^ and a terrible tempefi—this fhall be their portion to drink. For the righteous Lord loveth righteoufnefsy his countenance will behold the thing that is juft. The Lord %mll come with fire and with his chariots^ like a whirlwind^ to render his anger with fury^ and his rebukes with flames of fire \ for by fi.re and his fword will ihe Lord plead with all ficjh^ and the^fiain of the Lor4 /hall be many. And they fid all go forth and look upon the men who have irenfgreffed agairfi me ;for their worm fhalf not die. neither fl:) all their fire be quenched and they fh all be an abhorring unto all ficfh. To comment on thefe declarations, would enfeeble them ; and to fuppofe them figurative, in fuch a degree as not moll emphatically to affirm God's everlafting abhorrence of fm, and his unchangeable purpofe to caft into hell, all who die in their fms, is to contradict them. The great end for which fo many terrible reprefenta- tions of God's indignation are publiflied in liis word, is exprefTed in this lentence : Hear ye, and give ear, for the Lord hath fpoken, behold, I will execute judgment, vengeance is mine, I Vv^ill repay. Though too many, therefore, fancy the Deity is all mercy ; and for reafons refpccling their own cafe affect to be Ihocked at the notion of a God, who will net let F 42 The Scripture Char acicr of Gcd. [Sund, 5. the wicked pais unpuniflied ; yet, he who cannot deceive* or be dcftitute of perfect benevolence towards men, (fince he was- miide flefh, and dwelt amongft us ;) he confirms all the denunciations of wrath, now placed before you. lie declares that in the laft day, all na- tions ffiall be gathered before the throne of his glory, at which moft awful hour, in the hearihg of the whole rational creation, he will fay to all them on the left liand, i. e. to all incorrigible Jinners, Depart ye ciirfed into everlajiingjire, prepared for the Devil and bis an~ gels, , Thus his own infpired penmen reprefent the Al- mighty as '3ijuji God and a Savior ; overflowing in the riches of his grace towards his obedient children, and juil to thofe who defpife him, in bringing vipon them all the curfes written in the bock of the law. By this un- changeable difpolition towards both, he appears infinite- ly holy and reverend. But if the charader of God was marked out to us only by his own pofitive declarations, we fliould (fuch is our nature) be very faintly iinpreffed by them. To give his character weight fufficient to regulate our practice, it rnuit be made Hill more confpicuous, by things already done. Facts, no more to be doubted from the authority which relates them, than if they had been done before our eyes, muft afcertain the very fame perfcdions in God, which his word declares, he poiTeffes. Accordingly the fcripturc account of his man- ner of dealing, both with angels and men, is a demon- ftration level to every capacity, that he is good, merci- ful, and holy ; abounding in love towards his faithful people, but jealous to avenge his quarrel upon all his enemies. Chap. 6.] The perfcBions of God, "^e. corded in his oracles. Scarcely can you nam^e one fin, which has not been f^ngled out as the object of his hot difpleafure. Hafii mocking his excellent father, betray- ed for once into exceilive drinking is curfed ; Onan for ielf-pollution, fiain on the fpot ; Lofs wife, full of vv-orldly cares, and lulling after wealth, is turned into a pillar of fait, where fie turned back in her heart to Sodom, Envj and afpiring pride are puniflied with horrible defti'udion in Corahs Datbaji, and Ahlram. In Achan^s fate and Gehazt's leprofy, we fee how God abhorreth the coveteous. Behold, thou vile advocate - for fornication the javelin of Ph'ineas thrufl through Z/;72r/and C^/ his par amor ; an actofjuftice fo grateful to God, as to be rewarded v/ith higheft honor in trie family of Fhineas for many generations. Give up thy favorite conceit, that -wboremangers God will not Ghap. 6j exemplified by Fafis, 49 judge ; for behold, three and twenty thoufand are cut ofF by him, for this fin, in one day. Stand afton- iihed at the divine patience towards thee, thou lying tongue, when thou rcadeft how Ananias and Sapphira perifhed with the breath of falihood on their lips ! Ponder well thy fellow criminals doom, thou defpifer of Jcfus^ and fee what infernal malice actuates thy heart, which feeks to pervert the right ways of the truth, when Elymas^ the forcerer, is fet before thee as an enemy to all goodnefs, a child of the Devil, and fmitten with blindnefs by the ad of God for his infi- delity. Underftand from the ignominious death of Herod, that felf-exaltation is an abomination to the Lord ; for behold tht royal deified orator, after re- ceiving, as his due, the fhout of blafphemous applaufe, is immediately flricken by the angel of the Lord, be- caufe he gave ?iot God the glory ; and he was eaten of zvorms, and ganae up the ghoji. All thefe inftances, and many more recited in holy writ, undeniably prove, that wherever envy or malice, covet oufnefs or pride, profanenefs, impurity, or any temper contrary to God's law prevails, there the wrath of God abideth, and muft abide till it be done away. Such in his natural and moral perfedlions, in his government and providence towards his whole ration.. 2I creation, is the true God. And that there is only one God, in all, and through all, and over all, the fcrip- tare moll plainly affirms. /, even I am he, and there is no God with me. Before ?ne there was no God formed^ neither jh all there he after ine, I am the firfl, and I am the laji, arid befide me there is no God. Yet the fame fcr pture with equal plainnefs of expreffion, teaches us, that in this unity, the Son and Spirit are comprehend- cd, in glory equal, iti majefty coeternal with the Fath- er. Without cantroverfy great is this myftery of god- line fs ; yet it muft be received, becaufe divine perfec- tions which cannot confift with the condition of crea- tures, being the effential glory of God above them allp we are allured, the Son and the Spirit, polTefs. Eter- nity, omniprefence, infinite knowledge, and almighty power belong to them j therefore, together with tie G ^'^O- The Feifeclions &fG^d [Sund. 6, Father, are they to be woriliinped and glorified. God the Father, Son, and Spirit, is t^ie God of the Chriftian church, Jews and lurks openly revile this myftery as execrable blafphemy ; and bap4ized apoflates, not able to brook implicit fubmiflion to the oracks of God, heartily join v/itli them. But the chirrch nniverfal (i, e. all the aiTcmblles of Chrift's people) unanimoully ac- quiefcing in the word of God, and pcrfedrly fatisfied wdth its naked declaration, dedicate their children iii baptifm to th^ evef bieffed Trinity, and continually con- clude their public Worfhip with prayer to partake of ih come upo7iyou^Yvov,i. 24, 27. In this alarming palfage, obferve,the Almigh- ty expreiTes the ftronge ft contempt and fcorn towards obftinate fmners, which is defcribed as a ]uft retaliation upon them of the very fame ufage, which he through his forbearance and mercy, fo long received at their hands. 62 The Human Hearfs [£und. 9, What lias been oliered clearly proves much deprav- ity in the natural temper of m^an towards his Maker. 1 here is no way of denying this, unlefs you affirm it is no baienefs to forget the Fountain of all good, and treat infmite excellency with contempt. But the impie- ty of fuch a {[locking alTertion, can proceed from no heart, which is not itfelf a living demonflration of the great depravity, it cannot bear to own. SUNDAY IX. oooooooosooo CHAPTER IX. The Human Heart's Enmity against God. 1 HE deplorable blindnefs of man ii\ his natural condition, his negiecl and contempt of God, manifeft in the whole form of his life, have been al- ready proved. But there is ftill, alas ! fomething worfe^ chargeable upon us all, till created again in Chriji Jcjus, This I fliould have carefully concealed, did I write for reputation, or to pleafe my readers, and not to bring them to the knowledge of themfelves, one of the richell bleffings they can receive. I well know what is going to be proved upon fallen man, is infinitely often iive to pride ; and fooner than any otlier charge, kindles in- dignation. I remember the time, when, full of felf- complacency, I fhould have refentcd fuch an accufation beyond meafure, for the truth of which I now con- tend. I only entreat the candor of my readers, to be- lieve I would confcientioully avoid adding any thing to the fmfulnefs of fallen man, which in nature has no ex- iftence, and in the Bible no proof. I defire alfo to be efteemed no lefs full of love to the human race, than if i maintained that man was bcrn with perfed rectitude Ckap. 9.] Enmity aga'ni/i God, 63 of foul. With the grcateil pleafure I fliould embrace that notion, if fact and Go I's exprefs teftimony did not compel us to renounce it as a dangerous iclf-flattery, and an abfolute fallhood. Having thus endeavored to procure an unprejudiced hearing of my proofs, I am bold to open to the bottom, the deteilable corruption of human nature ; and main- tain, that there dwells in the heart of eveiy man, till changed by grace, an averfion to the Author of his be- ing. This accufation, thofe vi^ho arc notoriouily aban- doned will not allow, much lefs ,will the decent, fober and honeft. The proofs, therefore, I fliali bring, are what all confefs, do demo nftr ate hatred in every other cafe. After thefe proofs, the infallible decilion of God's %vord upon the matter, fliall be produced. It is then univerfally allowed, that nothing but a- veriion in the heart towards perfons, beyond a doubt, wife and excellent, can render their company irkfome. Whenever we obferve thi-s, we conclude there muft be fome perfonal diflike, however concealed or denied. Now fecrst prayer, and reading the fcripture with a devout mind, are a near approach to God, fo like being in his company, that thefe means of grace are called feeking his face, and entering into his prefence. If then, itrong averfion to holding fuch intercourfe with our Maker, can be proved natural to fallen man, it will prove his averfion, fmce none can difpute the wifdom or glorious excellency of God. By this tefl, try the human race in every ftage of life. Do young or old, before they are divinely chang- ed, love prayer and reading the fcripture, and take de- light in both ? I do not affirm they totally negled them ; but do not they repeat prayers haflily, without defir- ing to know the meaning of what they repeat or read ? Are not a few minutes in a day thought time fuilicient for fuch a talk ? Is not the Bible that authentic account of God, ourfelves, and the v/onderful things, he hath wrouglit, a taftelefs book, very little read ; whiJfl hours are every day confumed with joy, in defpicable amufements and frothy entertainments ? What can more clearly prove man's averfion to God, than this 64 The Human Heart\* [Sund. 9. condu6l, efpecially as he. In infinite Gondefcenfion, oS- fers to hold comunion with us, invites our acquaintance, U'ould have us regard him as our exceeding ioy, and lead our Hves with him. Why do we not ? Becaufe we hke not to retain him in our knowledge, nor to glo* rify him as God. Further, when the excellency of a pcrfon is indifput- ahly great, nothing but averfion towards himfelf can make ftrong regard for his honor, the caufe of repara- tion between nearefl relations and dear eft friends. But if the diflike reach even to thofe who are zealous for his honor, only on that account, in what virulence muft it reign againft the party, v/ho is the caufe of the quarrel ? By this rule of judging, man's natural averHon to his Maker, is no lefs flagrant than deteftabie, for zealous fubjeclion to the Lord jefus Chrift^ and love for his name, is nothing more than lincere attachment to the glory and truth of God. Yet, in all ftages of life, this temper is infufferably offenfive to mankind. Sometimes, as a prodigy, it appears in a child at fchool. Inftantly his playmates, as from inftinctive en- mity, will have him in derifion. In univerlities you may confume your time in idlenefs, be lewd, intemper- ate, or profane in difcourfe and principle, and fuffer no perfecution or reproach. But if with Chriftian forti- tude you refrain from ail fafhionable vice, and dare to urge the law of God, as the ftandard of right and wrong, fneers and abulive infult muft be expeded. As this is the cafe before the corrupt afxe^lions of the hearty are inflamed by long indulgence, it muft neceffarily be worfe afterwards. Accordingly faith in Cbriji work- ing by love, and producing the moft excellent fruits, are the caufe of variance and feparation where greateft intimacy and friendfliip fubfifted before. The fame perfons who were pleafed with your good fenfe arid good manners ; who even propofed you as a pattern for imitation, whilft living with them in failiionable for- getfulnefs of God ; fo foon as you are divinely chang- ed into a real Chriftian, will look iliy upon you, cen- fure fliarply your principles^ and if intereft prevcHt not. Chap, 9.] Enmity againjl God. %^ openly abufe your extravagant piety, and renounce )^our acquaintance. Couid this ever be the cafe, was there indifference only towards God in the heart, and not averfion ? By no means ; for though you may not approve of your friend's intimacy with a third perfon of known worth, yet you would never be enraged with him on that account, unlefs you greatly difliked that peribn. It is a certain proof of averfion to your Kino-, when you cannot bear the refpedful mention of his"" name ; when in filent chagrin you hear the relation of his good qualities ; and are impatient to leave the room, till another topic of difcourfe be introduced. V/hat then are we to conclude from the general hatred of religious converfation ? Why, in all the vaft variety of fubjeds on which men difcourfe, is objection only made agamft thofe fentiments v/hich exalt the honor of God, and Jefus Chrlji whom he hath fent ? What but mbred averfion would immediately brand converf^.ticn of this kind, as odious cant, and obftinately afcribe it to oftentation, or fome bafe defign. Men will be pleaf^ ed with incefifant prating about every the meaneft tritle, dogs, horfes, cards, and courtezans ; but as focn as an attempt is m^tde to turn our attention to the Lord of the world, his tranfadions, co^nm^nds, tov- ernment,or love, the very mention of the fubiect^'Qc. cafions, in almoil every company, a vifible difp-'aft • difipprovmg filence inllantly enfues ; till fome mean toohik purluit of men is again introduced, as a pleafinp-' topic of difcourfe. Ah ! what can demonflrate, that God IS theobjecl of general averfion, if this fa^ls which proclaims aloud, that he is the only perfon of whom no onechufes to fpeak, and whofe praifes no one dehres to hear ! Could a circle of avowed atheifts deiire to have it otherwife ? Again, no one doubts whether enmity rei^s in the heart againft our earthly Sovereign, when the ton-ue IS ever abufing his beft friends, and cafting reproach upon his government, and the hand adlive in oppofms: It. Judgmg by the fame rule, how plain is the enmi- ty oj men, unrenewed in their minds, againft God » 66 The Human Heart's [Sund. 9, It is common to hear them pour out ridicule on the faithful fervants of Chriji^ as creatures abfurdly demure, in judgment pitiably weak, in temper, madly enthufiaf- tic ; though ever fo prudent, difcreet, fteady, and ex- cellent. What a malicious infinuation is this againft the glorious God 1 It is faying in effed:, that all who have any concern for his honor, are under the power of delufion, and truly defpicable in their choice and purfuits. Add to this, that the difobedience of men to the law of God, of itfelf^vowts enmity. Every wilful tranf- greilion is a controverfy with him," who forbids it, and a direct oppofition to his will. It is exprefsly called in fcripture rebellion againft God. For though we can- not bring forth the weapons of our indignation againft the inviiible, as rebellious fubjeds do againft their mortal king ; yet the bidding defiance to his law, demon- ffrates our inclination to do this execrable deed. It is an evident declaration, that our fpirit is in a ftate of hoftility againft Heaven. Every prefumptuous offend* er calls aloud by his practice upon all who behold it ; Come on, rife up with me, as an enemy againft the Lord. Who is he, that he Ihould reign over us ? From thefe inftances, notorious in all places, and in every condition of life, it is evident the natural temper of mankind towards the Author of their being, is en- mity itfelf ; for thefe inftances every man would con- fefs a demonftration of enmity in every other cafe*. What then but the blindeft, bafeft felf-love can lead us to deny it in the prcfent I But whether we will allow it, or not our Maker has decided the matter. He conftantly fpeaks of the chil^ dren of men in their natural ftate, as haters of him^ bis ad'verfaries^ and memies. Chrift, we are affured, died for the ungodly^ which we are told in afew verfes after^ includes our moft obnoxious condition ofhQing enef?iies to God. The carnal mind (which the context explains to be the mind of man in his natural ftate) is affirmed, Ro??!. viii. 7. to be not only averfe to God, but en?mty againft him J which enmity expreffes itfelf in abhorring, to ' Chap. O.J Enmity agamfi God. 67 pay the homage due to the Creator, by believing and obeying his word. Indeed the gofpel itfelf, by one of its mod lovely ti- tles, emphatically proves the melancholy truth, for it is called the miniftry of recoyiciliaiicn, A method con- trived by confummate wifdom, and executed by al- mighty love, to reconcile us unto God, who \yere en- emies to him in our minds, and by wicked works. Col* i. 21. From this deplorable depravity of man, his fmfulnefs appears in a glaring light. For what can be more crim- inal than fuch a difpoiition ? Confider it in its dired ten- dency. It is no lefs than a denial of the relation which fubiifts between the Creator and creature. It is turn- ing the nobleil part of the divine workmanfhip vifiblc on earth, from its proper bafis. Was you to break in pieces the whole frame of nature, and refolve tiie world into a mere chaos ; the evil would not be fo great, as breaking the primary bond between the almiglity Crea- tor, and his more excellent work, a rational immortal foul. For all the relations which fublift between crea- tures, are mean, in comparifon of the relation between creatures, and the Author of their being. Befides, what monftrous wickednefs is difafFeclion to the glo- rious author of our lives ? What do we think or fay of thofe who hate their excellent parents ? We judge . fuch children guilty in the highefl degree, and brand them with every name of reproach. Yet in how fmall a meafure do parents contribute to the being or welfare of their children, compared with what the blelTed God doch to ours ? And how little fuperiority have parents in point of power and excellency above their children ? Whereas the m.ajefty and excellency of our Maker, none deny, exceed cur highefl concep- tions. Further, what caufe can man alleage as theground of this difaffedion towards God ? Many good works has he done for us all ; for which of thefe is he hated ? What injuries have we received from him to oifend us? With many powerful allurements he draws us, as with the cords of a man ^ by benefits vifible to every eye, 0S The Human hearths [Sund. 9; and repeated every day, in all the comforts and con- veniencies of life ; by inviting all who will return to their allegiance, to partake of the higheft degrees of honor and everlafting falvation^ through the facrifice of his own Son, by whom he befeeches fmners to be reconciled unto him. Enmity againft God comprehends all other wicked- nefs in it. For as love to God and m.an is the fum of ail the precepts, fo hatred of God comprehends all ini- quity, iince every branch of it may be refolved into this deteftable depravity of mind. If you alk, what is the great ufe of reprefenting the natural vilenefs of man in his apoftacy from God, and defcribing his character in colors fo oppoiite to thofe, which have been long in fafhion ; I anfwer the knowl- edge of man's natural corruption in the degree proved above f^'om fa^fc and fcripture, is abfolutely necelTary to juftify the capital dodrines of the Bible : to prove, that far from being arbitrary declarations, they have their foundation in our mifery, of which they are the only cure. By the capital doElrines of fcripture^ 1 Tmderftand, re- demption from fin, and acceptance with God, through faith in the atonement and righteoufnefs of God our favior, the illumination of the mind, and change of all its tempers, by the inward operation of the Holy Gholl. Againft each of thefe doctrines, you muft be ftrong- ly prejudiced, or only rece:' ve them as fpeculative points, till you know man's natural condition refpeding God, is exceeding iinful. For though confcience v/ill not fuf- ter you to fay, you have done no evil ; yet if you have been decent, fober and m.oral, you will quarrel v/ith the doclrine of fcripture : confident you are not fo wicked by many degrees as that book of truth af- firms you are : nor deferve in any meafure, that pun- ifhmentj which it fo folemnly declares, is the v/ages 6f fin. As ftrong an objection , and in its tendency as ruin- ous to the foul, will reign in your heart againft the way of life. For your ov/n better obedience after Chap. 9- Enmity agahifi God, tj$ tranfgreffions, will hold a high place in your conceit, and confcquently create ftedfaft hatred to the dodlrine of falvation by graGc. A do6:rine incompatible with a good opinion of our own virtues and performances : for it annuls every plea to obtain mercy, but the blood of the Redeemer, who in infinite pity undertook to deliver man from ruin, by bearing on the crofs his fin. A way of reconciliation to God, which never c^n be cordially accepted, nor effectually ufed, till we confefs the human race is altogether corrupt and abomina- ble in their natural tempers refpecting their Maker. Whereas the meek acknowledgment of this truth makes it evident beyond a doubt, that it became him by whom are all things, and for whom are all things^ in no other way t' jul^fy the ungodly, fin ners, and enemies to him, and fo to bring many fons unto glory. Further, whiift men are. not fuppofed to be in their natural Hate, blind to the truths and excellency of God, and in their earliefi: difpofition fet againfi; him, the dodrine of illumination by the Holy Ghoft, and his agency as the principle of new life, mull be rejeded as abfurd and falfe. For if man's underftanding be not dark, or he can by his own application and efforts know the truth and obey it, there can be no need of foreign help. In this cafe exhortations to exert his own abilities are rational ; but calls upon him to pray for the fpirit of revelation, are foolifli. For the fame reafon, the agency of divine grace can never be thouo-ht neceifary to form anew the tempers of the mind, unleft it was naturally prone to forget, defpife, and hate its glorious Creator : becaufe to reform the manners in 2 very confiderable degree, or to excel in the pracdce of juftice, honefty, humanity, and mercy, requires no fu- pernatural aid. We daily fee fom.e, who defpife pray- er and the oracles of God, yet live in peace, probity, and gocd-wiil tov/ards men. So that Vv^e do not uni- verfaily act contrary to focial duties. But it is that ftrength of impiety which oppofes our giving to God honor, and glory, and obedience, and fupreme lovc'^ which renders the agency of the Koly Ghoil indifpen- fably neceifary. This deteftable depravity running in 70 The Human Hearths [Sund. 9» the blood of mankind, and being interwoven with their frame, fince the fall, demands his energy, who is the great reftorer of the divine image on the mind of man. The conclufion, therefore, is plain : in proportion as ignorance of the condition of human nature refpecling God prevails, the whole fcheme of Chriftian principles muft be rejected, or received in hypocrify ; whilft, in the fame degree as we know ourfelves, we fhall rever- ence, embrace and improve it, to the glory of God, the good of all about us, and thQ falvation of our fouls. P R A Y E R, for the Knowledge of Oiirfehes^ fuited to the f receding Subject. O I-ord God, Thou reiiftefl the proud^ but giveft grace to the humble : fubdue our haughty fpirit which cannot brook the charge of Jinfulnefs brought againft us in thy word. Bring to our remem- brance the days in which we were like beafts, ignorant of our dependence upon thee ; of thy excellency, or thy authority over us ; or of the deteftable bafenefs of rebelling againft thee. How long was it before we faid, where is God our Maker ! How often, when ficknefs or pain, danger and deliverance from it, have forced us to think of thy mercies, has the remembrance of thee fled away, as a dream when one awaketh ! Or if through good education and example we could not forget thee, how daringly have we defpifcd thy coun- fel ! We have behaved to thee, as if nothing was lo un- reafonable as thy commandments, or fo contemptible as thy fervice. Our vile lufts we have ferved from our hearts, but would have none of thy counfel, nor be checked by thy reproof. Our mind has been enmity againft thee, not able to bear thou fhouldft be fo highly exalted, and we be abfolutely reftraiued from every e? Chap. 9.] Enmity a^awji Cod, YH vil gratification. In averfion to thee, we have chofea the company of the ungodly. We have taken pleafure in their profane manners. We have held thy moft zealous fervants in derifion, counting their lives fooliih* nefs, and their end to be without honor. Such, O Lord God, have been the efFeds of our na- tural enmity towards thee. How exceeding finful in thy fight ! Save us from palliating and diifembling. this our condition. In the deepeft acknowledgment of thy grace, enable us to cry, Lord, what is man that thou regardeft him ! From full conviction of our entire de- pravity, may we feel our need of a Redeemer. May we fee our finfulnefs, fuch as could not be pardoned, but through his atoning blood ; our vile affections fo flrong, as not to be fubdued but by his^ fpirit ; and our fouls fo fallen from God, as to be incapable of entering into his kingdom, till born again from above* Grant us wifdom, O God, to trace up all our tranf- greflions to their fountain head, the corruption of our nature. And from every difcovery of innate depravi- ty, teach us to fet an higher value on the blood and righteoufnefs of Chrift, and depend only on the grace of the Holy Spirit. From a clear perception that in us, i. e. in our fiefh, there dwell eth no good thing, may we be jealous of ourfelves, and circumfpecl and put our whole trull in God's promifes, power, and grace, to keep us from falling. O Lord, knowing there is none righteous, no not one, that all are corrupt, and wholly fo in their nature, give us an heart to pity and pray for all men ; to be kind, tender hearted, and full of bowels of mercy. May we be led by what we obferve in others, to turn our eyes inward, and lament our own manifold defers fince we are all of one blood, and all inherit the fame evil nature. Finally, We commend to thee, O God, who alone eanft fhew to men in error, the light of thy truth, all who deny their natural blindnels and depravity O hide pride from their eyes. Convince them by thy fpir- it, and by fetting their evil ways and doings before them, that they ought to abhor themfelves, to bow ^72 OnthePerfe^tk^ofihelavj [&und. 10. down bef6re thee wretched, and miforable, and poor and .blind, and naked, as they are, begging to be made partakers of the riches of thy grace in Cbriji Jefus^ who came to feek and to fave that which was loft. Heiir us for his fake, our only mediator. Amen. SUNDAY X. ooooooooooooo CHAPTER X, On the Perfedhn of the Lcizu. 1 HE law, with its terms of perfect righteoufnefs and life, on one hand ^ of difobedience and death on the other, is the firft thing in the word of God, which claims our attention. And till tliis law is known, the gofpel cannot beunderftood ; becaufe it is 21 revelation of the way, which God has ordained to deliver finners from the curie of the law^ This moft important connection between the lav/ and gofpel, is frequently taught in fcripture. Yet from a llrong averfion in us all, to confefs our fhame and guilt, and from a falfe conftrudion of v/hat is fpoken of the law, as if it related to the Jewiftj ilate, this point is fatally overlooked by moft, who call them- felves Chriftians. To remove fuch hurtful ignorance, I iliall lay before you the perfection and extent of the law ; the excellent benefits which flow from underftanding both its nature and defign ; and the pernicious errors which govern the mind, till the law is underftood. The perfedion of the law of the Ten Command- ments, wiD be evident from comparing it with all other laws, and confidering its extent. Chap. iO-.] OnihePerfedmofthelaw. 73 The befl laws of human contrivance are fad^if^ defec- tive, becaufe they cannot take cognizance of the in- tents of the heart, nor condemn the lirft propenfities to evil. Their whole force reaches no farther than the prefervation of public peace. On the contrary, the law of God forbids, under pain of penalties infupport- able, our compliance with the invifible fuggeftions of evil concifpifcence, and ftridtly condemns our giviiig place, but for an inflant, to a wicked thought. If it be faid the law of confcience is not defe(fl;ive here as human ftatutes muft be ; that this going deeper ferves as a fupplement to them, and reftrains, where penal laws fail. The anfwer is obvious ; the law of confcience is formed by their manners and fentiments, with whom we are educated, and conftantly con- verfe. It mull be of courfe exceedingly depraved by cuftoms and prejudices, and on that account an. uncer- tain and dangerous, inftead of a fuiEcient rule of adion. But the law of the Ten Comm.andments leaves us in no diiEculty, nor under any doubts. We know, whilil we are conforming to it, we obey a rule of per fed righ- teoufnefsi Further, the laws which are eftablifhed even for the peace and welfare of fociety, are often fevere and dif- treffing to fome individuals, nor can human fagacity prevent this. The beji laws therefore are ilxofe, which are attended with the feweft inconveniences. But the law of God is at all times, and in all places, equally of uni- verfal benefit. The moft exad attention to it is fure to produce the greateft meafure of comfort and peace among men. No one can fay wdth truth, he is in the leaft aggrieved by it ; neither rich nor poor governors nor fubjecls, whilil they regard their true intereli:, have caufe to w^ifh the leaft alteration in it. To proceed one ftep further, the lavv' or doctrine, which moral philofophers taught of old, and many ftiil profefs to admire above the fcripture rule, is little bet- ter than deceit, varnilhed over with great fwclling words, it talks of eradicating the pafilons, yet neither promifes nor intimates fupernaturaJ aid Ihall be given to accomplifli this arduous work ; the man is felf-fuf- K 74 On the Perfection of the Laic. [Sund. 10. ficicnt. Befides, infieacl of condemning, it encourages the worfl: tempers in the human breaft, for it directs us to conquer intemperance, refentmcnt, and revenge by pride ; and the iins of the body by thofe of the mind that is, it will make men lefs like beafls, by making them more refemble devils. How fuperior the law of the Ten Commandments ! which equally condemns every evil temper, and ftrikes at the whole body of fm, and at every defilement, which prevents the perfedion of holinefs. There is ftiil one law more to be confidered, which claims no lefs than the Ten Commandments, the God of heaven and earth, for its author, the Jewijk ceremoni- ai law. Yet when weighed with the moral, it will be found of tar lefs excellency ; for though of divine ap- ]tx)intment, it was hmited to one people, whereas the moral law extends to all, refulting neceffarily from the perfections of God, and our relation to each other as his rational offspring. Befides, there was only a tem- porary and relative ufe in the ceremonial law : it was in all its branches to ferve as a figure for the time then prefent. It Ihadowed forth, Me/fiaL\ the fubftance ; and when he appeared and had finiflied his work, it was to ceafe forever. But the commandments of the two tables, are of unalterable obligation fo long as the world endures ; and whilfl: the Levitical ordinances did myftically rcfpecl the inner man of the heart, the law of the Ten Commandments emphatically, and without a figure, ordains what its tempers and defires ought ever to be. The admirable perfe Chap, ll.] The fever al JJfis of the Law. 77 SUNDAY XL OOOOOOOOOOOO CHAPTER XI. The several Uses of the Law. One obvious and excellent ufe, is to ierve as a complete unchangeable ftandard of right and wrong. Whilft man pofTelled the glory he received from his Maker, a law engraven on tables of ftone was needlefs, becaufe the graces of his foul were a living copy of the law. As face anfwereth to face in the water, fo did Adanfs unfullied mind, to the will of God. But with fallen man the cafe is entirely reverfed. Inftead of innate knowledge of truth, man, if left to himfelf, muft labor by flow and multiplied deductions to know but a fmall part of his duty. His underftanding, is fo defec- tive in determining what is riglit and wrong, that things utterly deteftable in our judgment, who have the pure light of the law, were praclifed and approved, without one diffenting voice, in nations moft famous for knowledge and arts. A palpable proof, that man has no light in himJelf to find out a rule of life, which ought to be trufted. It is one grand defign of the law from mount Sinai to fupply this want ; to deliver man from fallacious reafonings about duty ; to demand his obedience to a rule of aftion complete, though fhort ; and which, by virtue of its Author, equally excludes all doubt and all debate. Another perpetual ufe of the law, is to deter, by its tremendous curfe, thofe perfons from finning a- gainft God, v/ho difregard more generous motives. It reprefents the thunderbolt of divine indignation, as lifted up and ready to fall upon the prefumptuous of- fender. It brings men under dread of a Judge, who will vifit iheftns of the fathers upon the children unto the third and fourth generation^ whilfi: he keeps inercy for 7S The fever al Ufes of the Law. [Sund. 1 i» ihoufands of them that love him^ and keep his Command' tnenis. Now, though it muft be confeffed, the inclinations of the heart, when reftrained by terrors, remain evil as before, yet much mifchief which would follow from indulging them, is prevented. Thoufands who abhor no kind of villany, yet dare not difturb the peace of fociety by acta of violence, through fear of death. And ten thoufands are kept from excefs in \^ackednefs by the threatenings, which are the fanciion of the law of God. To ferve as a ftandard of right and wrong, and to deter from tranfgreffion, are ufes which the law of God has in common with human laws. Befides thefe ends, there are others, which it is defigned perpetually to an- ftv^er. Yet^ fo mortifying, alas ! to human pride, that we are br a:ght with great difficulty to allow them. The fcripture teaches us, that the law was given, that every mouth might be ftopped, and the whole world become guilty before God. It was given alfo to ferve as 2, fchoohnafter to bring us to Cbrift.^ who is the end of the law for righteoyfnefs^ to (^fjery one that helieveih* It is plain, from th^ Jnipired apoftle*s arguing, that one J)rincipal deiign of the law v/as to confound all who truft in themfelves as righteous, by fixing on them a conviction of iin, deferving and expofmg to endlefs mifery. For the apollle diilinguifhes the law of the Ten Commandments, from the ceremonial Jewijh ones by calHng it the law written and engraven on two tables of ftone. After this dittinclion, he calls it the minifira- tion of condem.nation, becaufe it binds over every man living to fuffer as a criminal, unlefs a facrifice and me- diator is found, to interpofe and fave. 2 Cor. iii. 9. Lefl we fhould forget, or evade a fingle declaration of this ufeful but offenfive truth ; or think fiightly of that condemnation the law brings upon every tranf- greifor, it is called The Miniftration of Death ; it ar- raigns and convicts all men, and then pronounces fen- tence of death upon them. And left it fliould be doubted whether we are to underftand by death, the damnation of hell, or only the diifolution of the body^ this law of the Ten Commandments is called thefirength Chap. 1 1 .] The fever al Ufes of the Law. 7» of fin. That formidable power which binds over every unpardoned offender to anfwer for his fms, and tranf- mits him, after judgment, to fuffer the bitter pains of hell : that power, is the law. And to decide the point, that the grand defign of the law was to prove our ruined condition, without redemption by Chrift, be- lievers are exhorted to abouHd in thankfulnefs to God, for giving them victory over this inilipportable accufer, through our Lo?'d Jefus Chrijl^ who is celebrated as an ineflim.abie benefador to his church, not becaufe he taught tts^ as never man did ; or left us a perfect example to copy ; not becaufe he came to fave all who truft on his arm from a feducing world, and the power of Satan. No, but mark with the utmoft attention the gracious dec- laration, becaufe he hath redeemed us from ti2£ curfs of the law^ being made acurfefor tis. Gal. ili. IS. Further, God has been pleafed to ufe an admirable^ method for confirming the capital doctrines of his word, by recording an acknowledgment of their truth, from his moft eminent faints. In this ftriking manner we are taught that the law of the Ten Commandments was given to convince men of their fmful ftate. St. Faul^ by infpiration of God, is directed to relate his ignorance of this grand defign of the law, and the change the knowledge of it produced in his mind. / ivas alive^ fays he, without the law once : I thought I was paying fuch an obedience to it, as, confidering human infirmi- ty, muft upon the whole render me acceptable to God> Bict 'bjhen the commandment caw.e^ vx^hen its meaning no lefs than high authority was underilood by m^^fin r^- mved^ acculed me with irrefiitible evidence of my guilt, and I died^ all my hope of life and falvation from my o- bediencc vanifhed. I felt myfelf a ruined finner before the holy law of God. And the Commandment which was ordained to life^ originally defigned to be a covenant of life upon perfect obedience, I found to he unto death. So far from juftifying me, that it annulled every plea I con- fided in : fet afide every method I ufed for my relief, and condemned me to death eternal. Should it be faid (for what will not men fay, rathet than confefs all their mifery and vilenefs) that in the paffage above, the apoftle fpe?xks not in his own perfon, «0 The fever al Ufes of the Law, [S?) nd. 1 1 . but in an afTumed charadler : In anfwer, this apoftle as ftrongly exprcfTes the fame truth in his Epiftle to the Galatians, fpeaking of himfelf, as was never doubted. 7, (fays he) through the law^ am dead to the law* Under- flanding now the extent of its demands, and the grand deiign for which it was ordained, not to juflify but con- demn every foul of man ; I have done with all depen- dence upon it to acquit me from guilt, by any obedi- ence I can pay, I am dead to the law, that I might live un- to God, by faith in his Son. But as the fpirit of God well knew there would ap- pear in all ages learned men, highly conceited of their own goodnefs, who would confine thefe declarations to the JeiviJI:} ceremonial law, in order to leave room for felf-exalting ideas of Chriftian obedience ; to expofe this falfe and pernicious conftruclion, the apoftle af- firms fuch things of the lazu he means, as in no fenfe be- long to the ceremonial law. For the law he means, is given to ftop every mouth, and bring in the whole world guilty before God. Whereas the ceremonial one will never condemn the Gentiles. He means a law, which faith in Chrift efablifm, the fame faith v/hich abolijhed the fcwijh lav/. To the law he means, believ- ing Romans were dead, but many of them, in no degree ever fubmitted to the ceremonial one. The law he means, the man who obeys Ihall live, and if the uncir- cumcifion keep the righteoufnefs thereof his uncircumcifon fhall he comitedfor circiimcifton* It is a law which is fpir- itual, whereas the Levitical law wholly confifted of car- nal ordinances. There is not one of thefe properties by which St. Paid diftinguifhes the law he ?iieans, which can with any truth be applied to the ceremonial one ; therefore, the law of the Ten Comraandments, and its grand end, conviction of fin, can only be intended in this cpiftle. And, after fuch various teftimonies, what clearer fcrip- ture evidence can reafonably be demanded in proof of this doftrine ? Before I proceed to explain the other grand deiign of the law, viz. of bringing linners to feek falvation by the grace of our Lord Jefus Chrift, it wall be ufeful to make fome obfervations upon the inexorable nature of Chap, ll.j The federal Vfes of the Ldio. i\ the law, againft which our pride and prejudice are ev- er ready to rife with great refentment. You think it very hard, probably, that every reafon- able creature of God fhould be under this law. But can lefs than perfed love, and its efFed, perfc<^ obedi- ence, be due to Dur Maker ? Suppofe a law given which would admit of imperfe(5l obedience : it would, then be impoflible to determine what is flh, or ^yh?t not j for iin is the trarifgrellion of the law. But if the law itfeif would be fatislied with iinccrity of intention, or the beft obedience a corrupted creature could pay to it, then how could any traufgreiQion of it, be defin- ed y Since, upon this fuppofition, it is effential to the law to admit of imperfedion and fin, under the notion of accepting iincerity. Again, could wc juftly concluae, that God would everlook one tranlgreflion of his law, why not more ? Where then Ihall we ftop ? Or who iliall fay how far we may, or may not go with impunity ? And what mull this prove in the end, but giving m.ah a liberty arid right to difpenfe with the law of God, at pleafure, and in efFed abrogate the whole ? It is a counfcl, therefore, every way worthy infinite wifdom, to publifh a law, the perfed reprefentation of God's glorious holinefs, annexing to every tranfgref- fion of it, the curfe. If you fay, this is giving up all men to deilrudion without exception, you quite miflake the matter. It is indeed to prove upon them, that they have deflroy- ed themfelves, and can find falvation only in the way 'which God reveals. For as he requires obedience alike at all times ; and as fcripture affirms, that every acl of difohedience is a forfeiture of all claim to favor, and fubjecls us to punifhment ; in this extremity what muft we do ; Where look for help ; Can we fay to God, have patience with me^ and I will pay thee all ? Will yon venture your foul upon the perfection of your own works ; You dare not. This you fee, at once, is giving yourfelf up to defi:ruclion. Perhaps you will fly to your fincerity^ concluding that God, notwith- ftanding the confeffed imperfedions of your obedience, L 82 The fever al Ufes of the Lazv* [Sund. 12. will accept you for your fincerity. But what y?r///zvrf ivarrant have yoia to fay, that though God required a perfect obedience to his law at one time, men are 7iow difcharged from that obligation, and he will accept at theit hands, what they in their fmcerity offer him, though it be moft unworthy of his acceptance and far beneath the demands of his perfed law ? The thought is heaven-dating prefumption, without efpecial ground from the word of God, where you will certainly find none for this novel and mifchievous opinion, Befides, w^hat do you gain by it, unlefs you could anfwer for your fincerity to that God, w^hofe eyes are as a flame of fire, fearching the heart ? For (mark it well) if you make fincerity the ground of your accept- ance with Him, you muft Hand or fall by it, and on pain of eternal condemnation, are obliged to make it good W'ithout failure or blemilh. So that fi:ill you are upon no foundation for life, folid peace, or comfort. What a merciful contrivance therefore is the law of God, as a miniilration of condemnation and death. It ad:s like an engine of irrefifi:ible force to fweep a- way every r<^fuge of lies, in w^hich proud man would feek for fafetV only to his ruin. It compels all, who imderfl:and and hear its voice, to renounce thofe falfe and foolilh pleas for obtaining mercy, which we fliall be afhamed to think w^e coulcl ufe, fo foon as the fight of truth fliincs into our hearts. SUNDAY XIL ooooooooooopo CHAPTER XII. The SAMS subject continued. vv E have already confidered the per^ fe6tion, and the extent of the lav/. We have taken a ^View of it, as a rule determining our duty in all cafes* We have produced fcripture evidence, to prove it was Ghap. 12.] ThcfeveralUfesoftheLaw. SS alfodefigned to humble the pride of man, and convince him of his fmfulncfs and ruin. Its ufe extends ftill further, by adling as a fchoolmafter to bring to Chrift. No fooner do we perceive ourfelves cut ofl' from every hope of mercy, which we w^cre wont to entertain in conceit of our goodnefs, innocence, repentance, or fm- cerity, then we fliall flee to the crofs of Chrift, and re- joice in the grace of God manifefted by him. A fcheme of marvellous love to man. called in fcripture. The right coufncfs of God without the law^ which is by faith of ycfus Chriji^ unto all^ and upon all them that believe. For knowledge of the law alarms the confcience, before a- lleep, dreaming of peace and fafety, when there was no peace. Thus alarmed, the ear is opened to hear the word of reconciliation, and the heart diipofed earneftly toapply to the Redeemer, as alone able to fave from the infuppor- table and impending mifery, the 'curfe of the law. Re- peated conflicts arife in the foul, feeling- its obligations on one hand5to obey the commandment known to be holy, juft, and good ; and on the other, its own weaknefs and de- pravity, ilcar in what an affecting manner St.Paul fpeaks of this inteftine war in his own cafe, Rom, vii. 18. For I know that in we, that is in ?nyfleJJj, dwclleth no good thing, for io will is pre lent with me, but how to perform (as the law re- quires) that which is good^ I find not ; for I delight in the law of God in the inner man, but J fee another law in my members^ warring againft the law of my mind. In other words, I perceive two contrary principles within me, one of God the other my corrupt nature ; this leading me forward to heaven, and approving the fpiritual demands of the law ; that oppofing my progrefs, and rendering it im- pofTible for me to fulfil the rightcoufnefs of the lavv% My foul is the field of battle, \vherc my evil nature con- tinually exerts its efforts to conquer. In this cafe what muft be done, St. Paul inftrucls us by his own praclice. He cries out, wretched man that I a??i, who fhall deliver me ^ from the body of this death ? And then » Tn Anfwei- to a!l which, learned men (;iverf«; to tlie dodrine of great vilene^s 'n tlie beR Chriftian3)have faid to A^t afide this teftimony, it is fully iHfficient to Uy, if St. Paul d:d realty Ipeak in his own t.er/on hecoufd r.ot hive expieflcd liimftlfin other words— if he did. not, he is the firft and only m^n on earth, of fenfe, who by the cxpreflion, / wj/e//, intcndsd Another perfon. §4f Thefeveral Vfis cj the Law. [Sund. I«. Fiifes himfelf frpm every defponding thought by faying ^ thank God^ that is, for his grace, through J ejus Chrifi Qiir Lord, This, this only can and will deliver me.. So then, with the mind I myfelf ferve the law of God, but with the flelh the law of fin. The law of God is deligncd to bring all, who under- ftand its nature and believe its high authority, into this pungent fenlibility of their own linfulnefs, that they may feel, what otherwife they never w^ould, the necet fity of redemption, and fee its glory too ; for by annex- ing a curie to the leaft breach of it, every door of hope is Ihut againft us, excepting that which God hath pro- claimed in the Gofpel. The thunders and lightnings, from mount Sinai ^ when they found in our ears, make us account ourfelves unfpeakably bleifed, in being aL lowed accefs to miount Sion^xSx^ church ranfomed by the blci>d of Chrifi. For the fcripture hath concluded cill under jm^ that thepromife^ which is by faith ofjefus Chriji^ might be ghen to them that believe. Gal. iii. 22. The a- poflle, you are to obferve, is proving in this paifagCj that the law, of which the Jews made their boaft, be- caufe delivered from Heayen to them alone, was fo far from rendering falvation by Chrift needlefs, or inter- fering with the grace of God, that, when underfloi^, it ftrongly aded in fubferviency to both. Since fo great are our natural pride and felf-fuihciency^ fo flight our thoughts of fin, and fo extravagant our conceit of God's mercy, that if we did not perceive ourfelves con- demned by the mouth of the Lord, to fuffer eternal death for our tranfgreffions, there is not one of the hu- man race y/ho would cordially fubmit to the righteouf* Bcfs of God. Notwithftanding every divine perfeclion fo brightly diiplayed by him in our flefh, and all the pains he endured for oui? fins, and all the tender love Le has expreffed for our fouls, there is not one of the human race who v/ould give to him the honor of their falvation, unlefs he plainly faw he muft have perifhed without him. Our Maker, knowing this to be the proud temper of man, has by his law adlually Ihut us up in prifon, as rebels againft his government, under ^ total inability of making reparation for our trcafon.. Chap. 12.] Thcfevcral Ufes cf the Law. %i He hath done this, that our haughty fpirit being hum- bled through experience of our condemnation, wc might with thankfulncis and adoration embrace falva- tion by the free grace of God, through the redemp- tion, which is in ^efus. One paiTage mere I will produce, full of inftrudion, and decifive upon this important fubjecL The apoftle is eftablifliing the grand privilege of Chrift's church : There is 7iow no condenmatlon to them that are in Chrijl Jcfus^ who walk not after the fiejh^ hut after the fpirit^ To this truth, he knew many would obje8: ; they would fay, how ig this poilible ? iince every behever falls ihort of perfed obedience, offends againft the law, confequently muft be liable to its curfe. He anfwers. Believers are delivered from condemnation, by a new difpenfation, introduced in the room of the old law, which promifes and beftows pardon, and the gift of the Holy Gbojl^ the true, life of the foul ; for the law of the fpirit of life ^ which is in Chrifi Jefus^ hath made me free from the la^cj of fin and death : that law which con- vinced me of fin, and doomed me to fuffer death. Glad tidings indeed ! But does, not this procedure de- prive the law of its due honor, and fki'een the offend- er from his deferved punifhment ? By no means. For what the law could not do^ in that it w^as weak through the f.cjh^ God (to v/hom nothing is impofiible, has moft wonderfully accompliilied, by) fending his own Son in the likenefs offinfalflefhj to livs among finners ^ to perform the peifeft obedience due from them, and for fin con- demned fm in the Ilcfh, charged and puniihed it with tlie utmoil feverity in the very nature v/hich was guilty, diilibled, and ruined. By this amazingly grand ex- pedient, he has provided for the honor, and accom- pliihcd the obedience due to the lav/. All this was done to lay the fureft foundation, and make the com- pletell provifion for our juflification : Thai the righ^ tCGiifrief of the law^ both its righteous fentence and pre- cept, v/hatever cither of fuffering or obedience it re- quired, being fuliillcd by Chrift, might be fulfilled in us. As it was all done in our name, and as He and believers ?re one m civil eftimation, for he is their reprefenta- 86 The federal Vfes of the Law. [Sukd. 12. live ; and one in legal eftimation, for he is their furety: theirs who walk not after the flelh, feeking juftifica- tion before God by their ow^n righteoufnefs, but, in ail humility and gratitude, receive eternal life, as the gift of God, through ^efus Chrijl our Lord, Roviu viii. 2—4. You have had now placed before you the fcriptural account of the nature and defign of the law. Nothing but pride, and the doctrines of men calculated to footh {"hat w^orft difeafe of our minds, can prevent your ac- knowledging, that the law is a divine contrivance e- qual-y promoting the honor of God and your own comfort in ferving him. Since whilft it allows no pal- liating excufes to diminifti the evil of lin, or flatter our felf-love, it opens a w^ay of falvation exactly fuited to our very imperfed: ftate ; it endears Chrift to the foul, and magnifies and exalts to the higheft degree the im- putation of his righteoufnefs, a fpecial mercy of the new covenant. I fh.aU conclude, therefore, this chap- ter \vith a full confutation of a popular miftake of great influence on many, keeping them in their prejudices againft the law, and from acknowledging the impofli- bility of being faved from its curfe, only by Chrijh Jefus. ' It is objected then, that to teach men, they are ac- cepted of God, folely on account of the obedience which our Lord paid to it, in his life and death, will weaken the obligations we are under to lead a holy life. I anfwer it may, no doubt, be thus abufed, anrt from the beginning has been by many. But what is •it men have not moft bafely perverted ? In what light will you place the patience and mercy of God, to rend- er them lefs liable to licentious abufe ? But on this ac- count, will you be jealous of thofe perfeclions as pre- judicial to practical religion ? Or will you deny tliem, becaufe of their fuppofed bad tendency ? The thought is dreadful, and the confequence universal deftruclion. It is jufl; the fame, Vv^'th the doctrine of the law, infer- ring the abfolute neceflity of being faved only by what the Redeemer has done, and fuflered. Act in the Chap. 12.] ThefeveraWfes of the Law. §7 fame manner with refped: to both ; maintain the doc- trines, deteft and ©xpofe the abufe of them. Beiides, what will you gain in favor of practical re- ligion, by giving up this fcriptural account of the law ? You will only fet men at liberty to frame a law of their own, as in fadb they do, fubverfive of all fear and love of God, or fubje6lion to his authority. But that the fcripture dodrine of the law as a miniftration of death, compelling us to flee to the Redeemer for par- don and fpiritual life, has any bad tendency, is utterly denied by the apoftleSj and all who hold the truth as they did. Shall we continue in fin, that grace may a- bound ? Do we then make void the law by faith ? Yea, we eftablilh the law. This is their conftant reply to all who arraign the dodlrine as licentious. Indeed it is chofen, and found by experience the only fuccefsful means of turning the heart to God in love. Its gen- uiiie operation is to bind us to him in everlafting bonds of gratitude, and willing obedience. It fays, know your guilt and weaknefs, your defert and danger ; think w^hat you are bound to by the law, and what muft be your end, if left under its power ; then view the lov- ing kindnefs of God, in giving his own Son to fulfill all righteoufnefs. is it poflible to fin againfi: fo much goodnefs ? Granting it is, you mufi: allow fuch a repre- fentation both of the jufi:ice and nr.ercy of God (if any thing as a means can) will awake in men a thought of returning to God, bend their llubborh will^ and make them hate iniquity. Mofi: unreafonable, therefore, is it to charge this doctrine, with condemning all men to defirrudion, who will not confefs their finfulnefs, and feek to be faved through faith in Chrifi: only, as a dod:rine which relaxes the obligations to obedience, or in any degrees favors licentioufnefs. li* The Dangsrom Mijhkes [SuNb* IS, SUNDAY Xlil ooooooooooooo CHAPTER XlIL The Dangerous Mistakes, which, thi^ough Ignore ANCE OF THE LaW, GOVERN OUR MlNDS. If you know not the perfection, na- ture, and end of the law, you will fatally miftake your real character before God. For if you have fallen into no infamous tranfgreffions, but been eileemed for your regular conducl, how can you confefs yourfelf a con- demned criminal, merely becaufe you have come fhort in duty, or have oftended in many points of httle mo- ment in the opinion of the world ? For as the knowl- edge that judgment is come upon all men to condem- nation is only by the law ; of confequence, unlefs you allow iinlefs perfedion your bounden duty, and on failure, your doom, death, you cannot appear in your Own eyes what you are in the fight of God, a loft lin- ner. Far from it, efpecially if you have had fome fenfe of duty towards God, and refrained from fins common at your age and condition of life, then ignorance of the law will leave you under a fatal conceit of being fafe. You will think all calls to repentance, addrelTed to thofe who have given themfelves up to vices, from which you have been always free — or to thofe, \\l\o have never led the innocent life from their youth up, which, in your own opinion, you have done. This delicious felf-flattery w^ill excite bitter refentment a- gainft all attempts to make you know yourfelf, and bring you before God with true hunriliation and faith in his Son. Every thing of this kind will kindle your indignation, as a cruel defign to wound your peace, and a very unjuft charge of wickednefs upon you. The force of fo fatal an error, will pervert alfo the €hap, 15;j ivhkh govern our Minds, 89 tidvaritages of a good education, the blefling of God'^ reflraining grace, and make even that virtuoUs behav- ior which has gained yon efteem, prove a greater ob- ftaclein the way of your falvation, than even grofs \Vickedhefs proves to many ; for grofs wickednefs car- ries its own condemnation wHith it. It has a tendency on thcfirft lucid interval, to excite confelTion of guiit and cries for niercy. Whereas a behavior more regu- lated by the Commandments, when the law is not under- ftood, does but minifter fuel to felf-fufficicncy, and felf- applaufe. Hence we read continually of the Scribed and Pharifees juftifying themfelves. Many of them Were t^ery regular in their lives, decent and foritialiv religious. Therefore, being ignorant of the law, tbev could fee no lieed they had either of repentancf^ or his grace, who came to faVe that which was loft, Exac1:ly m the fime falfe eftimate of your condition, you muft continue through the fame ignorance, and either auda- cioufly ccmtradid fcripture declarations concerning the guilt and apoftacy of the human race, or equivocate a- bout them, till you have reduced them to a mere no- thing. On the contrary, when, in the apoftle's emphatical language, the commandment hasjiain yen, you will confefs without hefitation, all your fmfulnefs. And whatever fnares you Inay have efcaped by good education or re^ itraints of grace 5 and whatever efteem you have gained amongft men, ftill you will know thefe advantages alter not your ftate refpeding God. Though innocent of thole iniquities which abound in the v/orid, you are neverthelefs a tranfgrelTor juftly liable to eternal punifh- ^ ment, if dealt with according to your deferts. Happy conviaion of guilt, difcharging in the confcience, the Baptift's beneficent office of old, preparing the way of the Lord, and rendering his name and falvation inefti- mably precious. 2. Ignorance of the law encourages hateful motives of obedience. By creation the blefTed God has an incje- feafible claim to all we have, and our intire fubjedion. This claim he has inforced by exprefs command in all things to obey him. He has added alfo the ftrongeft commendations of an obedient fpirit, and nromifedtoit M ^ The Dangerous Miftakes [Scjnd, 1$> an everlafting reward. But a moft ungrateful perver- fion is too generally made of thefe gracious declarations and promi:^s, tiU the law is underftood. And what o- bedience is paid to the commandments, is paid upon principles, which render it odious :n God*s fight. For inftance, fome regard the precepts enjoining liberality, and will feed the hungry, and clothe the naked, and re- joice the widow's heart, in order to atone for fenfuali- ty, {^y'mg, Bkffed are the merciful.^ for tbeyJJoaU obtain mer- cy. Others are confcientioufly true to their word, and faithful to all their erigagementg: ; flattering them.felves that, fuch integrity will make pride and profanenefs in them eafily overlooked as venkl infirmities : for the righteous Lord, fay they, loveth rrghteoufnefs, and a juft weight is his delight. A third and worfe fort, if pofli- ble, multiply exercifes of devotion in- commutation for injuftice and infincerity, malice and covet oufnefs, con» iiding in ail the promifes made to prayer and godlinefs. From fuch hateful motives does that morality, humani- ty, and falfe devotion, of which thoufands; are fo con- ceited, fpring. Notions, whkh prove they have no fenfe of the nnfulnefs of fm upon their minds, which footh their pride by exalting the value of polluted obe- dience, and which even encourage tranfgreflion, by fup- pcfmg we have it in our power to make compenfation for it. Yet ofFeniive to God as this miflake is, nothing can overturn the foundation which fupports it, but kno\'\dedge of the law, which denouncing a curie (Six every thing fiiort of ilnlefs perfection, leaves no ground for this vain imagination : by rejeding with dreadful menaces all human attempts to atone for a fmgle viola- tion of duty, it leaves no poffibility of dreaming that o- bedience in fome or many inftances can make fatisfac- tion for the want of it in others. It compels the little finner to confefs himfelf infolvent no lefs than the greats eft ; and that nothing can adminifter relief in his cafe,. which i^ not equal to the demands of the law, and will not be accepted by it, i. e. the righteoufnefs and blood oiChrift Jefus our Lord. S. Though you may poffibly be free from the grofs and common error of fancying fome fms will be over- looked in the blaze of many virtues, ftill through igna- Chap. IS,] which govern our Minds, #1 ranee of the law, you will imploufly conceit that your perfbnai righteouihefs and Chrift's obedience, have e- quaily weight with God, a^ in the fame capacity, and by tlieir joint influence procure your falvation. Many^ in fad, under a ftrong fenfe of reUgion, do thus dan^ gerouily deceive themfelves. They endeavor to do their duty in mortifying their lufts, and leading a de- vout Hfe. On this account, though confefledly guilty in many points, their own goodnefs they are confident will contribute to recommend them to God, and what is wanting, the merits of Chrift will rnake up. Of cou- fequence, fo long as they fall into no grofs fin, but con- tinue regular, honeft, and attentive to religion, they are fatisfied they have done their part, and that fuch -worth is in their fmcere, though imperfed obedience, as v/iH procure them acceptance with God. This refined error, unfufpeded of danger, keeps full pofleflion of the mind, till fwept away by knowledge of the law. Yet no error can abound more with felf-con- tradidion, or affront to God. With palpable felf-con- tradidion, fmce it fuppofes that at the very time you confefs yourfelf under the guilt of ling for many omif- lions and defeds, there can be Hill excellency enough a- bout you to obtain favor with God : that even whiift confcience accufes and the law condemns you as a /inner, your righteoufnefs will have confiderable influence in making recgnciliation for you. Palpable contradidion 1 to confefs yourfelf guilty and implore pardon, yet ex- ped to be favorably regarded for your v/orks and life. To implore pardon, implies that you cafl: yourfelf at the feet of mercy without any plea, but what is drawn en- tirely from Godo To truft at all in your own obedience, as a coadjutor with Chrifl, certainly implies a high de^ gree of worth in what proceeds from yourfelf. Belides, by holding this error, your affront to God, is as notorious as the contradidion in which it involves you. According to this fcheme, the glorious Redeem- er undertook our ranfom only to render our deficient duties meritorious, and our fms inoficnlive. His life, facrilice, and mediatorial undertakings ferve only as a pedeftal on which human v^/^orth may lland exalted and |:ecommended, According to this fcheme, the pardoi\ 92 The Dangerous Mijiahss [Sund. 13. of rebels againft the Moll High, and the reception of leprous finners into the bofom of Heaven (effeds great indeed 1) are owing to the work of our own hands, and the virtues of our own charader, in conjuniflion with Chrift. Can a greater affront be offered to that divine good- nefs, which interpofed to fave \is, when we were loft, than thus to divide the caufe of our acceptance between Chrifl and ourfelves ? What naore daring oppofition to God the Father, who hath given Chrifl for his falvation to the ends of the earth, than to trufl in our own obe- dience as having a partial influence to procure it for ourfelves ? What more plain denial of fcripture, which appropriates the falvation of finners, from firfl to lafl, to the praife of the glory of God's grace in Chriji Jefus ? Compare this feif-exalting dodlrine with Jfaiah^s fiiblime account of the combat and conquefi: of the Redeemer, and then conclude how injurious to his honor it muft be, to confide in your own works as coadjutors with him. The prophet, in furprize at the appearance of a moft majeflic perfonage, afks, Who is this^ that comeih from E- dom^ with dyed garments from Bozrah ? From the country and capital of the implacable foes to the Ifrael of God. The Redeemer replies, ). that f peak in right eoufnefs^ ^^i^ghr iy to fave. The prophet then renews his enquiry, Where^ fore (if thou art come not; to deflroy, but fave) art ihou red in thine apparel^ and thy garments like him that ireadeth in the wine fat ? The Redeemer anfwers, / have trodden the wine-prcfs by my f elf alone. Infinitely too great in my power to w^ant an affociate, and infinitely too jealous of my honor to accept of any afliflant ; of the people there s^^as none with me : the falvatio^i of fmners is my ad done in every part ; yours be all the benefit, mine the whole glory, 7,^i. Ixiii, 1 — 3. The infpired penmen uniformly teach the fame doc- trine. Yet fo plqafmg to the human heart, is the thought of affuming afliare to ourfelves in the grand af- fair of pur falvation, that nothing but the knowledge of God's law, can make the attempt appear in its fuU abfurdity and provocation. This indeed will, becaufe \\. fixes with the greateft exadnefs the office of good Chap. 13.] which govern our Minds, 9S works, and the place of human obedience. The law will not fuffer you to confider the moft confcicntious courfe of obedience in any other light than as a proofs that you believe with godly fincerity, the delightful truth, that Jefus purged away your fins by the facrince of himfelf -, for which ineftimable benefit, you love him, you keep his commandments, you abhor thofe fins which caufed him to groan, and bleed, and die. To think and live thus^ is Chrijiian obedience ; of a quite different complexion from what every other kind of religion can produce. This is to ufe the law lawful- ly, not as interfering with the Redeemer, or fhading his glory by encouraging expedation of life from keep- ing the commandments, but as a clear revelation of the infinite demerit of fin, and the abfolute need of Chrifi:'s interpofition, Who is ih^ end of the law for righteoufnefs^ to every one that believeth^ 4. Self-preference and conceit of perfonal perfection in the faints, maintain their ground in men, ignorant of God's law. The flight efi: obferver of human nature, will Ibcn perceive our ruling pafiion is to have the pre- eminence in all things. Hence not only beauty, wealth, learning, or noble birth, but even fpiritual attainments, become fi:rong temptations to pride. Of old we find a numerous party amongft the Jews^ confcious of their fuperior goodnefs, crying out, S.tand by thyfelf come not near to nie^for I a?n holier than thou, Ifai. Ixv. 5, The iame perfons judged it impofllble the chief of fin- ners ihould be pardoned, and treated them with difdain. That proud fpirit is not extind:, but governs many at this day, who fi:and difl:inguifiied for ftrid religion. To purge out this leaven of the Pharifees, the law is of fov- ereign ufe. To tell thofe who highly eftecm themfelves for their religious excellencies, that they owe them all to God, is not fufiicient. The Pharifees allowed it, yet took much complacency in themfelves on that very ac- count. Neither is it fufiicient to remind them, that many biemifiies cleave to and defile their befi: fervices, fo that they have no pretenfions to felf-efi:eem. For thefe things they will place to the fcore of human infir- mities, fi:ill proudly dwelling in their own minds on the (nanifeft difference betwixt themfelves and others. But ©4 The Dangerous Mijlahs [Sund. 15, then you lay the ax to the root of this evil-tree, when you convince fuch felf-conceited profeflbrs, that after ail they have received or done, they are not only iinperfed'^ but loji^ if dealt with according to their deferts. Since they no more than the vileft felon can fay, they have continued in all things written in the book of the law, confequently they have incurred its curfe ; and perpet^ iially want as much as any upon earth, the blood and righteoufncfs of our Lord Jefus Chriji^ for their juftifi- cation, rhus felf-efteem and felf-preference in every ftate, and in every foul of man, is excluded. Since whatever difference there may be between iinners refpeding de- grees of guilt, or excellency, the law fuffers no man liv- ing to imagine, he liands accepted with his Maker, ov\ account of his own good life or temper. 5. The conceit of perfonal perfedion alfo in the faints (that offspring of fpiritual pride) is owing in part to ig- norance of the law. For fuch polluted creatures as we are, after our higheil. attainments, could never pofTibly dream we were free from all charge of fin, if we knew the full extent of our duty, what in every infiance and on all occafions, the law requires. That we are comman- ded not only to ferve the Lord^ but to ferve him with all our flrength ; not only to love our neighbor, but to love him as ourfelves, and demonjlrate we do both by every word, defire, temper, and thought : in fhort, that it requires us to live up to the very height of that adora- rable example fet before us in the man Chrijl Jefus^ and be to the full as holy as he was himfelf fmce he only fuU ' filled the perfecf: law. Who can know this, and fay there is no iniquity in me ? Who can know this, and not readily acquiefce in that very humbling confelTion infpired by the holy "Ghoft. There is not ajiifl man upon earthy that liveth and finneth not ? If thoii^ Lord^ JJoouldJl ?nark iniqidty^ who Jhall ftand ? But there is forgivenefs with //j^^ (equally needed by every oKMoi Ada?n^J that thou mayji he feared^ From what has been advanced, it is evident, if you defire to be a behever in the Lord Jefus Chriji upon ra- tional and found conviction, you muft acquaint yourfelf with the nature and defign of the law God fpake from CriAP. 13.] ^ which govern mir MUids^ §S mount Simi^ as explained and enforced in Holy Writ- Then, like a faithful mirror, it will give you to fee all your poverty and iinfulnefs. It will make the mercy of God in Chriji Je/us appear as great, and neceflary, Ind glorious as the Bible declares it is. Then you will live by faith in the Son of God, pleading with all humility at the throne of grace, his facrifice and perfect righteouf- nefs, the fure and only foundation of hope towards God. And as a Son, who, through folly and extreme bafe- nefs of mind, has brought himfelf into a ftate of difeafe and ruin, duly affedled with his condition^ will moft thankfully acknowledge the kindnefa of his loving par- ent ; who, notwithftanding ail, receives him home, and embraces him with love unfeigned. So the light of your ©wn finfulnefs, manifeiled by the law, will excite in yoit intenfe delires to live to God, who had compaflion on you> and loved your perfon, when not one fir.gle fea- ture of comlinefs was about you, and, in the midft of much inherent depravity, loves you ftill. Thus thofe two univerfal and mighty principles of difobedience, felf-con- eeit and felf-efteem, will be expelled, and a rational hu- mility, the excellent ground of every fruit of righteouf- nefs, will be fecured. Convinced beyond a doubt, that if judgment be laid to the line, and you were called up- on to anfwer in every article of duty, according to what you ov/e, you muft be found exceedingly wanting ; yon- will adore, love, and obey him, who hath redeemed yon from the curfe of the law, by being made a curie for' you, to an eternal inherit^ee. A P R A Y E, R, fuited to the preceding Chapters on the Law. O GOD, glorious in hoiinefs, jealous of thy honor, yet full of mercy. Thou halt given us a law- holy as thyfelf. Give us, we befcech thee, the knowl- edge of its perfection and defign, that we may utterly ceafe. from every expectation of efcaping the punifliment hd 'the Dangerous Mijlahs [Sund. is due tt) our tranfgreflion, by our obedience. O let the time paft fuffice to have been fo'long alive without the law. Now may we place all our hope of acceptance with thee, on that furc foundation thou haft laid in Sion^ on that tried chief corner-ftone, the crucified Jefus, O may this great, this only fulfiller of the law, be always bur peace, our righteoufnefs, all our falvation, and all bur defire. Him may we love and ferve ; and always rejoice, knowing, that whilft the rigliteoufnefs of the law faith^ the man who doth thefe things fliall live by them ; the righteoufnefs of faith faith, it thou flialt con- fefs with thy mouth, the Lord jefus^ and fliak believe in thy heart that God hath raifed him from the dead, thou fhalt be favedi And the nearer the all-deciiive hour approaches, when we muft give account of ourfelves to God, fo much the more may w^e long to be found not under the law but imder grace ; not having our own righteoufnefs, which is of the law, but that w^hich is through the faith of Chrift, the righteoufnefs which is of God by faith ; that to the confulion of all the enemies of our fouls, it may appear in the prefence of men and angels, that we ara paffed from death to life, and iliall not come into con- demnation. We befeech thee, O God, to have compafiion upon all who have religious zeal, but without knowledge ; who beingignorant of thy righteoufnefs, are going a- bout to eftablifh their ow^n^ and have not fubmitted themfelves to. the righteoufnefs of God. Give them to know, they never can find peace or £xfety upon any foundation they can lay with their own hands, for the bed is fiiorter than that a man can ftretch hi'mfeif on it, and the covering narrower than that he can wrap him- felf in it. Lead them to the rock that is higher tlian themfelves, to the Lord our righteoufnefi^. Finally, we entreat, that thou wouldft convert from their pernicious error, all who wreft the infinite purity of thy law, to their own deftruclion. Who not only re- ject it as a covenant of works, but as a rule of life ; who, in their mad and impious folly, defpife and deride that holinefs, without which no man Ihall fee the Lord. Teach them, that the law is good, if a man ufe it lawful- Chaf, 14.3 Faith hi j^efus Chrift afcertdined^ ^c. 97 ?y. Convince them, that all who are dead, to the law, by the body of Chriji are married to another, even to him that is raifed from the dead, that they fliould bring forth fruit to God. Hear and anfwer, O King of Heaven, thele our requeftSy for the fake of Jefus Chrift^ the righteous, our advocaT:e, and the propitiation for our fins. Amen, SUNDAY XIV. 000000000000 CHAPTER XIV. FAitH IN OUR Lord Jesus Christ ascertained from Scripture Testimony. J N almoft every page of fcripture, ex- cellent things are fpoken of the power of faith. And whatever fome may boaft of their fhining ^t^d^s^ and meritorious virtues, extolled for their good effeds in fociety ; ftill fo long as the authority of the Bible re- mains, it is a decided point, that to be without faith in Chrift, is to be actually expofed to the wrath of God. Every one, therefore, ought moft carefully to inform himfelf what is the nature of this fundamental grace. The plaineft and fhorteft method to determine fo im- portant a matter, I apprehend, v/ill be to afcertain w^hat they did, who are highly commended by our L^r^^^i- Chrift for their faith in him, and in what they offended, whom he rebuked for their unbelie£ When thefe two points are fixed, the nature of faith will be fo far laid o- pen as to prevent erroneous opinions concerning it ; and deliver ferious minds from th^t perplexity, which, amidft continual difputes about faith^ they find it difScult to avoid. The firfc example, I fhall feleft to determine precif^Iy the nature of faith in the Lord Jefus Chrifiyis the Cemu- rion mentioned. Mat, viii. Warmed with benevolences, and touched with fynipathy for an alKifted fervant in N 98 TdiihinJefusCkriJlafcertained [Sund. 14. his own family, he earneftly appHed to the Redeemer, begging him to take pity on the cafe, and heal his fer- yant, whom, he had left grievoufly tormented with the palfy. " The faith which infpired this requeil, though perfedly. known to Jeftis^ was not to the furrounding multitude. They could not fay, w^hether he might not dome, glad, as one in a defperate cafe, to catch at any thing for relief. Our Lord, tlierefore, replies to him in fuch a manner, as he knew would bring forth full proof of his faith : He faith ^ I will come and heal him. But the amiable modeily of this great believer will not fuffer him to think of the honor of receiving fuch a gueil: un- der his roof. He an fwers, therefore, that it was whol- ly unnecefirary for Jefus to trouble himfelf /i> come^ Speak the word cnly^ and my fervant JJoall be healed. Adding, that he was not 'lefs allured of Chriil's power over all bodily difeafes, both to inflicl and remove them at hi> plcafure, than of his own authority to command his Ibldiers. When Jefus heard it he marvelled: at the infinitely grand and juft idea, which this Ro??:dn captain conceived of his pbwei', who was in outward appearance tKe poor- eft of- men. To make his faith therefore moft confpic- uous through all ages, and at the fame time precifcly de- fine the nature of faith, by which every member of the church is faved, yefus fdld unio them that followed^ Verily I fay ttnto you^ I have not found fo great faith ^ no not in Ifra- el. And I fay unto you ^ many f hall come from the Eafl and the Weft; (partakers of the fame precious faith, you now fee exercilbd towards me) andJJoallfit down with Abraham^ and Ifiac^ and facob in the kingdom of Heaven. But the faith of this Centurion^ was neitHer" more nor lefts than abfolute dependence upon Chrift, as able to heal his fick and dying fervant. Confequently at all times, and in allperfons, true £iith in Chrift, is the de- pendence of the heart upon him for continual help in all our need. This is again ftrongly confirmed by the memorable in- llance of the Canaaiiitifif woman. Hearing that Jefus was in the country borderiiig upon her abode, fhe came unto him, {'xymg^Have mercy upon me^ Lord, thou Son ^ David, My d'ctughter is grievoufly vesed with a deviL 'Chap. 14* from Scripture Tejlmany, S9 But, cqntrary to his behavior in every other cafe, he anlwered her not a word. And his difcipks (more be- nevolent in appearance than their divine Mafter) came and bef ought him ^ faying^ fend her away ^ for jhe crieth after us. Regard her angu'tjh^ and gra?it her rcqueji. In his reply, he feems abfolutely to refufe her requeft, giving for a reafon, that his miniftry was to be confined to the Jewy, And when again intreated by her, he adds, in a ■ilill more difcouraging tone, That it "was not meet for him ■to difpldv his mercy amongfl the Heathen^ ivhv^ by their idola* try^ and other deteftable pollutions^ were become like dogs bC" fore God, This he was to exercife towards Jfraclonly^ the children of God by covenant and prof ejjion. The woman replies, Tr^///^, Lord^ yet the dogs eat of the crumbs zvhich fall from their mafiers^ table. Permit me t)nly to lliare the privilege, which dogs enjoy in a family. Amidft the plenty of miraculous cures beftowed by thee on ^K^v"/, thy children, drop one on me, a poor diftrefled Heathen^ by w^iich adl of beneficence, they will fufPerno more lofs, than the children of a fam.ily loah built the ark ; Abraham offered his fon ; and Mofcs cileemed the reproach of Chrifl greater riches than all the trea- fures oi Egypt-, from one and the fame principle of faith. The a6ls though totally different In kind, were the glo- rious effect of one fmgle caufc. In like manner, whether reliance on the power of Chrift, be for deliverance in things fpiritual, or tempo- ral, from wants in number lefs or more, it is ftill the ve- ry fame temper of heart, exercifmg itfcif on the fame glorious objed. S U N D A Y XV. ooooooocoooco CHAPTER XV. T^E Extent of Faith in Christ. 1 HIS reaches as far as our neceilitics, of v^^hich a particular knowledge if, needful ; and the ufc offaith to obtain afupply for them all, being coniidered, we lliill liave as ample and difunci u view of this grace as can be given. Compare then your life, the tempers, denres,andpur- pofes of your heart, with the law of God, the rule of your duty. Accufations againil: you will immediately pour in from every fide. Each commandment, as Chrift himfclf explains it, charges you with innumerable fins of commifuon or omiffion. God and your own con- fcience tell you that your offences havc/iot been merely miftakcs, and inadvertencies, but provoking cxpreflions of unbeliv^f, pride, felf-lgve, and felf-will, rebelling againft his government. 102 'The Extent of Faith in ChriJ}. [Sund. X5 I'o believe in tlie Lordjefus Chrift^ is under heart-fek •grief for all this fmfqjnefs, and in abhorrence of it, to depend on his blood, as the only propitiation, which God hath fel forth for fm- It is to ufe only thi.^ plea^ the blood of Chrift cleanfeth from all fin. It is in Hea- dy reje^iilon of every hope built upon your own good qualities or repentance, or fan ply the mercy of God, to place your whole confidence in Chrift, made fin, though he knew no fin, that all who believe on his name, might be made (in fpite of mountainous obflacles, clifmaying to behold) the righteoufncfs of God in him.. It is under confcicufnefs of perpetual defilement in yourfelf, and in- finite purity in God, to Regard Chrift as yaur pafTover, and his blood your whole fafe-guard from deferved wrath, as the faithful Ifraeliies of old fprinkled the blood of the Lamb on their door, as their protection from the deftroyer. Equal in degree to your guilt, you will confels is your ignorance in things fpiri,tual. That your appre- henfions of God are exceeding low ; your conceptions of his law, fin, and your own demerit, all deploraWy wrong ; that numberlefs prejudices remain in your heai t againil the truth ; and an inordinate afFe:clion to earth- ly things, v/eakening the im.preflions, which things eter- nal ought conilantly to make on your mind. In thefe circum.ftances, faith in the Lord 'Jcfus ChrijL means dependence upon him, as one able to enlighten your under ftanding, and fecure you "from all the delu- fions of your own falfe reafonings. It is to look up to him for inftruclion, v/ho came into the world, that all w^ho believe in him fiiould not walk in darknefs, but have the light of life. It is with the fimpiicity of a cliild to believe juft what he tells' you is the truth, without a murmur, or a doubt. It is every day, as abfolutely to depend on the teaching of Chrifi: by his word and ^pir- it,^as pupils do on the lectures of a profefibr mofi: fa- mous for knowledge in his fcience. Earnefl endeavors to obey the commandments of God, without which external religion, and a fober behavior are vain, will foon convince you of your own weakneis. You will feel your nature violently prone to evil, and the defires of your heart, often jOiameful. You will fee TiiAP. 15,] The Extent d/Fatth in Chrijl- 1€'0 yourfelf furrounded with temptations to tranfgrefs, and iiiLiny ftrong difcouragemeiits againft paying obedience in all tilings to your Maker's \vilL You will foon find it is a work far liirpailing human power to alter the courfe of nature, by bringing back that heart to God which has been alienated from him ; by making your will, almoft lawlef^-, before, bow in all things to his right- eous commands : and after having walked in the paths 'trf felf-indulgencc, as the only paths of plcafure, to op- pofe its faggeftions, and in humility bewail them. Yet tliis inward change alone is true holinefs, all ihort of it, partiality and hypocricy. Acquainted then with the nature of true rcligi'on, you will earneftly enquire how you (liall be ever able to per- form your duty ? Faith in Chrift, is dependence upon him in thofe circumilances, to purify your heart, to give you victory over every corruption of nature, a blelT- ing no lefs to be defired, than pardon of ail fin. It \?, daily to m.ake application to him, in affurance tliat he is able to fave your foul from the tyrany of beloved lull: s, though all other methods ufed, have utterly failed ; and that he will fancfify you wholly, make you entirely devoted to himfelf, and preferve you blamelefs in under- flanding, foul, and body. Thus far the extent of faith in Chrift refpecf s'our con- dition here. But as this life mull very foon end, when either the difmal efFeds of uncancelled and unconquered fin, muft be eternally endured, or the uniearchable blefT ings of redemption be fully enjoyed : in this view, faitit in the Lord J ejus Chr'ijl^ enlarges itielf, by firmly depend- ing on his love for an abundant provifion when earthlv comforts fliil and prefent objects ccafe. It rcfts allured on his naked word, that your feparated fpirit fliall not wander defolate in the unknovvm world, nor your dead body remain forever a prifoner in the grave ; on the con- trary, that the one iliall be raifed and faihioned by him into a perfect refemblance of his own glorioux; body ; and the other, be admitted into tha: blclTed kingdom, where his infinite wifdom and almighty power, make the blifs oF his flints exceed ail we can imagine. It is in habitual expecl:ation of death, to commend your fpirit into his hands, knowing he is able to keep that which you have committed unto him unto that day. 104 Great adiantages from receiving [SuNt). 16. SUNDAY XVI. OOOOOOOOOOOOO CHAPTER XVL Great Advantages from receiving Chrijl^s cj;?! Befniiioyi of Faith in his Name. kjEVERAL fcripture inftances have been produced above, of tliofe oiar Lord commended for their faith, or reproved for their unbelief, proving it means a conft'^mt dependence upon his power and grace for rehef in all our need. In this chapter I fliall point out the great advantages of receiving this definition of faitli^and being eftabliflied in its truth. This definition of faith in Chrift is eafy to be under- flood by all mankind, and in its very nature excludes every abufe of faith, v-zhilft it gives comfort and aiTur- ance to the mind, and afcribes to Chrift that glory in the falvation of iinners, which is fo fully afcribed to him in the v/ord of God. Men of learning frequently condemn tlic laying great llrefs on the dodrine of faith, as very perplexing to thofe of no education. They tell us, after all we can fay about it, com.mon people will be ftill at a lofs to con- ceive what faith in the Son of God meann. Could this objeclion be made good, it would overturn the whole credit of the gofpel ; becaufe it perpetually inculcates faith as the root of all excellencies, and aflirm s the want of it, to be the death of the foul. And certain it is, that whatever is of fuch moment to the falvation of all, muft be level to the capacity of every one who will diligently attend to information. But what place is there for this objection, when the idea of faith in Chrift, means only conftant dependence upon him, to receive wifdom^ righteoufnefs, fanctification, and redemption ? Are not the poor as well acquainted to the full, as the learned or rich, with the nature of promifes, and the confidence they deferve, when given by men of integrity and pow- Chap. 16.] Chriji's definition of Faith. 105 er ? Is the meanefb capacity at any lofs clearly to con- ceive, that children who would learn, muft. entirely de- pend upon their teacher ? Or that infolvent debtors muft go to priibn, or ftand beholden to fome furety or fome ad of sjrace ? That thofe who cannot refill: their enemies in their own ftrcngth, muft feek for defence to one mightier than they ? 13y transferring thefe . very common ideas to the Redeemer, you have a full diflind idea of faith in his name. And fuppofmg the grounds for putting your whole truft in him fuch, as all may e- qually perceive their force (a point which will be prov- ed hereafter,) then no one can fay with truth, there is any obfcurity in the nature of the faith Chrift requires, or its immoveable foundation. 2. The fcriptural idea of faith in Chrifr, as a conflant dependence on him for wifdom, righteoufnefs, fanclifi- pation, and redemption excludes all abufes of the doc- trine of falvation by faith. That many and grievous ones iiiould prevail, is not ftrange, fmce the incompara- ble bleffings promifed to it, work like fo many bribes upon c^r ielf-love, to make us deal diihoneftly, and in want of the reality, embrace a counterfeit. But all falfe notions of faith, when compared with the above de- finition of its nature, (land at once detedled and ex- pofed. For inilancc, fpeculative faith is apt generally and fa- tally to deceive, without fufpicion. When a learned reafoner has com^pared the glorious prophecies of Chrift, with the events which prove their exacl accompliihment j has canvaflcd his miracles and dodrine, till his convic- tion of the truth is complete ; this learned reafoner, probably, will be very corifident he is a true believer in Chrift, though liis ruling paftions utterly dlfgrace his faith, and give all witnefles of his example, caufe to think his religion contem.ptible. To convince a m.an of this foft, that he fliamefully impofes upon himfelf by calling Iiis knowledge and af- fetit to evidence, faith in Chrift, will, I grant, be diffi- cult. Yet fo far as means can be of ufe to eilecl the conviclion of fuch deplorable felf-abufe, it muft be proving that his acquaintance with fcripture prophecies, miracles, and doctrines ) his ready acknowledgment that Jefus is O 106 ^ Great Advantages from rec:hln^ [Sund. 16% the Chrift j and alacrity in defence of his gofpel againfl: the whole army of infidels, ftill, leave him upon the fame ground, where all ihnd who defpife revelation, i. e. juft 'as much a llranger to any daily dependence upon Jcfus Chriji ; that he, no more than. impious fcoiTers, humbly looks up, as a poor, ignorant, heipleis, fniful creature, for relief of his necefhties, to the all-fuiiicient Savior. Confequently this fpeculative, learned, ielf-fatisfied be- liever, may perceive that faith in the Son of God, which the fcripture requires to th€ faving'ofthefoul,is a thing entirely different from giving affent to the gofpel as the truth of God, The latter m.ay be given by. the vileft of men in all their viilany ; the form.er can be poffefTed only by the humble and contrite in fpirit, who long af- ter true liberty and the falvation of God. ?>, By the fame way of trial, another deteflable abufc of faith in Chriit, to which love of fm inclines us all, v/ill be fully detected* No fooncr Vv^as the name of Chrifl preached to the Heathen world, and glorified by the con- veriion of vaft mxultitudes, than Satan, jealous of his own empire, prevailed over a large T^ody of profefling Chrijiians^ to boafl .that they had faith, and were com- plete in Chrift, whilll they lived in contempt of his au- thority. They loudly vaunted that Chrift's righteouf- nefs was theirs, while they deipifed, difdained, and, with infernal malice, hated holinefs, the image of God. In every revival of Chrift's religion, the §ime accurfed error has revived with it : what is faid of envy refpeding. ereat merit l Envy's tlie fliadow, proves the fubflance true, holda good in this point. Wherever the true gofpel is enfor- ced, this dreadful abufe of it will certainly make its ap- pearance in fome degree *. This delufion, very properly called Antinomian faith,, from its avowed oppofition to the control of' God's *Si. Faul St. Jamesi St Ptf-r. and St. John faw this deteflable pcrverfi on of po'ptl grace and give, in all their eoifties, an antidote a^ainft its poifon. In Germany and B^gl 'ud^ tomotime after the glorious R-formation, the in- fernal delufion of Antinomian faith fpr^ad much. Far, therefore, is this licf ntiona abufe. from being a reafon for not preaching the dodr'nfs of grace. But itisaconftant call upon Chrift's minifters, clearly t) cxpaia and by a fcripturalidea of taith, guard their peoplc; and cxpofe the device* cf the wicked. - Chap. 16.] ' Chnfi's Definition of Falih, iOT ^^ law, can iind no reception, nor ever be miflaken for faith in Chriflj as: faith means conftant dependence on hjm for wifdom, righteoufncfs, fancbification, and re- demption. Becaufe nothing 'can be more oppofite to this difpoiitipn of mind refpc6ling our Savior, than the blafphcmous falihood that you are to depend upon him for no communications of grace. Nothing can be more contrary to the faith {o extolled by his own lips, than the infatuation which leads you to conclude you need not look to his power, for victory over every evil and corrupt defire. Nor can any thing fo eftcdually aboiiih all intercourfe between the Redeemer and the redeemed, than fo to interpret the efficacy of his di\TLne obedience, and precious blood, as if no purification of the foul was needful. This licentious'^notion, in its very nature, ab- folutely excludes all application to the Redeemer, confe- quently all dependence upon Mm. However then, ma- ny may vehemently contend for this notion, as the only pure Faith, it certainly has not one fingle property of fcriptural faith in Chrift. 4. It is comm.on to mlftake opinions received only from education for faith in Cbrijl Jefus, Ingroffed by earthly purfaits, moil men feel not the importance of re- vealed truth. They take therefore the national religion for granted be it what it may, and regularly conform to all its inftitutions. After having done fo, for a courfe ol' years, they abfurdlr take it alfo for granted, that no- thing lefs than true Chnftian faith could have kept them fo long w-oriliippers of God, without ever calling the doctrines of the Bible in queftion : v/hilft tlie fact is, grofs carelelTnefs, fcnfaality, or immoderate application to bulinefs, or love of money, would never fuffer then> to think reliQ^on a fubject defervincr ferious attention. If you interrogate fuch deluded, but confident form- ahils, whether they were ever painfully convinced of their natural ignorance of God, great guilt, and deprav- ity of heart before him ? Whether they are v^ont with grief to confefs the provocation of their fins, the power of their evil tempers, and in the view of both, depend on Jefus alone to fave them ? Thefe leading queiHons will at once lay bare the lies which they make their ix-fuge, and prove that what they call faith in Chrift, is 108 Great Advantages from receiving [Sund. 16, nothing but vain and ' defpicable credulity, founded on education and the traditions- of men. Further, if you a f any one of thefe felf-fatisiied form- alifts in religion, who aiiume to themfelves the name of believers in Jefiis, why do you think yourfelf in a fafe fiate ? He will answer, that he has ufed his beft endeav- ors to lead a good life, and that God is merciful and knows our frailty. An anfwer which flatly contradicla the fcripture. That^ fo far from teaching us to expect pardon merely becaufe God is merciful, or we endeav- or to lead a good life, proclaims Chriil's death on the crofs a fubflitute for iinners, is the one only pollible means of reconciliation with God. So far from intima- ting that our unafiilled endeavors v/ill fiicceed, it com- mands us conftantly to feek the Lord and his ftrength. Judge, therefore, what a mere delufion is the faith of formalifts in religion, lince it leaves them ignorant how their fins are to be pardoned, or vidory over them ob- tained. 5. There is flHl another mi (lake about the nature of faith in Chrifl, which this plain fcriptural idea of it dif- covers, and, without encouraging floth or formality in religion, refutes. Men of the bell: intentions, and with hearts w^arm for the good of fouls, have reprefented faith in Chrift to be a particular revelation to every in- dividual believer, the moment he does in truth believe, whereby the forgivencfs of his fins is made felf-evidcnt upon the force of inw^ard feeling only. That the bleifed God can imprefs on \\\t mind fo flrong a fenfe of pardon, as to make his dear obedient children certain of their falvation, none but thofe will doubt, who take upon them to limit the mercy and power of the Almighty, and prefcribe to his wifdom. That in many inftances. He is pleafed thus to manifefl his name and love, none can difpute who have known the lives or deaths of the excellent among his faints. By this, martyrs have been able to fing in the flames : by this, thoufands arc kept faithful to God and duty, amidfl feoffs from the formal, and infults from the profane. Indeed, men mufl firfl flrangely undervalue the falva- tion of their fouls, and the love of God, who can reft iatisfied, till they know their fins are forgiven. Never< Chap. 16.] .Chrifi's Dcfinltkrisf Faiih. 109 theleiJ], it is one thing /^/t'c^/ the joy of pardon \ another, to know you depend upon the Lord. Jcfus ChriJ} only^ for pardon and fupply of all your wants. One thing- to ex« ult in God's love* to your foul ; quite anoxher, to call upon him, who is exalted to b? a prince and a Savior, to give repentance and i-cniiilion of fins to all who be- lieve in his name. And to lay, real Riithin him, can be evidenced no otherwifc than by feeling an immediate tellimoriy of pardon, is as grofs a miihike, as- to fuppofe no credit can be given to the wrin'^.'z promife of a friend any longer than you hear him enforce it with repeated declarations of his afteclion for you. In every other' cafe this Vv^iuld argue violent diflruic of the promife- maker, how then can it be the only teft of faith in Chrift ? It was needful here to guard againft this m-ftake of the nature of faith in Chviil, becaufe when the pov/er of religion revives, many lay too great a ilrefs on the knowledp;e of forgivenefs of fms, througli the force of an in^^^ard feeling ; many make it their vdiole bulinefs to fcek the proof of their pardon in fuch fenfations, not from the written word e:;plained and applied by the Ho- ly Ghofv, and fpeak as if nothing was worth acknowl- edging as a gracious gift from above, whilfl men are fcrangers to fuch an evidence of their pardon. Others (we mufl own with grier) have by this miilake dread- fully impofed upon theniielves, in taking a flrong cmo-s lion of joy for fahh, though ignorant of the evil of fin, and Grangers to aU humiliation for it. In the ilur.e mif- take a third clafs have been overwhelmed with terrors, and led for a long time cruelly to pafs fentence upon themfelve, as perlons concluded in unbelief,- and with- out Chrift, at the very time they were depending upon him as all their * falvation. Confequentiy, according to the fcripture id^a of faith, were true believers. Another grea-t advantage arlilng from this fcripture definition of faith in Chriitis i\\Q c/iahUJh?ncni of believ- ers in peace- Chrifh promifes to all who receive him, more than an equivalent in this v/orld, for every thing they may lofe or fuffer for his fake, and eternal life in the next ; aiTuring them that reconciliation is made for their iniquity ; that they are without ceafmg, the objects of God*s care and love, and the heirs of glory. But ailur- 110 Great Advantages from recewlng [Sund. 16. ance that thefe blelTings belong to any particular per- fon, depends wholly on the certainty, the perfon poiieiT- cs of having true faith in the Son of God. If this point be brought into doubt, his peace departs, his com- ibrt dies away ; bccaufe all the promifes of God's fpe- clal love, belong to then! alone, Vv^io are in Chr'iji Jefus, It is no doubt with any member of his church, wheth- er a true believer is accepted of God. But the doubt fo cruelly perplexing to ferious minds, and chilling to their hopes, is whether they are believers or no. In order then to fccure to the faithful, that peace which the word of God declares, they have a full right to enjoy, the evidence which proves the ffeaiity of faith, muft be both clear and perm.anent. Of this perfect kind is the evidence which aQcompanies a lively dependence on the Lord Jefus Cbrijl^ to fupply all our fpiritual wants. No one can polTefs it, without being confcious he does fo ; for it implies an intimate interefting connexion be- tween Chrift and the foul ; a knowledge of him afTe^l- ing the heart, and full of influence, a daily and perfe- vering apphcation to him. Whoever therefore lives in this dependence upon Chrift, might as reafonably call in queftion, the reality of what pafTes between himfelf and his friends on earth, as whether he is a believer in Jcfus, This is an evidence alfo no lefs abiding than clear : becaufe dependence upon Chrift, and application to him, do not vary as fpiritual confolations^ do. No believer returns to the love of fm, af^er having called with forrow'and deep humility, upon the Redeemer to deliver him from its curfc and power ; nor revolts to a legal truft in him- felf as. righteous, after having cordially fubmitted to the righteoufnels of God. By confequence, one actually in- volved in gloom, and tormented with fear, left he ftiould have no part in Chrift, becaufe he feels no tranfport, or is troubled with doubts, will be able (when he knows the nature of faith) to prove himfelf a believer, by prov- ing his whole dependence for falvation is on Chrift alone. And from an eilablifliment in this truth, the very joy whofe abfence he was mourning will fpring up,flourilh, and, like a fragrant flower in its proper foil, yield a de- lightful odor. He will be able with the higheft fatis- faclion to fay. In the Lord's "jucrd will I rejoice, in the Lord's word will I comfort me* Chap. 16.3 Cbrift's Definitkn of faith. \\i Belides, adive truft on the Lordjefus Chri/i for prefent lupply of our wants proves from its fuccefs an abide- ing fource ofaffurance to the mind, which poffelles it. For every fmner hrfb exercifes trufl in the Redeemer in a neceffitous condition. He would never caft himfelf a fupplicant at his feet, could he be fafe without his protec- tion, or fatisfied without his peace. Upon fuch application, the promife of God engages that the things ailved for, iiiall be received. Accordingly, when you depend upon Jefiis^ as your prophet, very foon wifdom from above will be given to you, and an underftanding of the way of life will in fome meafure be bellowed. Very foon the vv'orld, hn, and your own heart, will appear to you in a nev/ light ; God in his pcrfediions, his works, "and gofpel, will be feen exceedingly glorious, and your grofs ignorance of the Father, Son, and Spirit, will be removed. A witnefs this in yourfelf, that your dependence on Jefiis has not been in vain- In like manner, when firft awakened, your confciencc v/as full of fears, and you could have no comfortable com- munioil with God ; but by dependence on . the merit of . Chrift's blood, you have accefs to God with confidence. So ftrength and power to deny yourfelf for jefm's fake, and the change of a lawlefs will into meekfubjcclion (an- other immediate efFed of dependence on Chrifl,) proves to demonftration, that you have aciiuaily received what is promifed to the faithful. It muft be added, that this conftant dependence on Our Lord jcfus Chr'ifi for fupply of all our wants, and deliverance out of all our woes, afcribes to him fuch glory in our falvation, as the fcripture expreisly de- clares he fhall receive from his church. This will appear from confidering a few remarkable palTages in the Old and New Teftament concerning Chrift. In the feventy-fecond Pfalm, it is foretold of the Re- deemer, that when his name fhould be preached, Prayer jhall he made *to hhn continually^ and daily jh all he bepraifed ; a glorious prediction indeed ! which- can receive its ac- complifhment only by the continual dependence of the church on Chrift, for wifdom, righteoufnefs, and ftrength, and continual gratitude and praife to him for fuch fupplies, . 112 Gre.it Advantages fn'ofn receiving [Sund. 16^ Ifaiah abounds with cmphatical declarations of the per- petiial adiance which the church ihould phcejn Chrift. He exprelles the converlion of the Heathen world to the true faith thus. The iJJes Jhall wait v.pcn me^ and upon my arm fl J all they trull. The iame prophet relates the Re- decracr*s grand proclamation, where majeity and mercy appear in tiieir brighteft forms. Mis proclamation runs thus. Look I'Jito m^^ and be yefa-ved, all ye cnds^ of the earthy fcr I am- God, and there is none elfe, I have [worn by ?nyfelf^ the ivcrd is gone out ofwy mouth in right e oaf ncfs, and Jlyall not rettirn^ unio ?ne every knee Jhall bovu, every tongue Jl:) all five ar ^ Surely- J}:)all one fay, in the Lord have I ' right eoufnefs and firenph, unto hlvi fball meyi ' come, and all that are jncenfed ^galrifi hinufijall be afoanied. In the Lordfjall all the feed ^ Lfrael be juftlfed, and in him fnall they glory, Ifa, xlv. Here the So3i of God prefents himfelf in all the glory of his divine perfon, and all the eiiicacy of his grace, as the obie(5l: of faitli, and the author of ialvation. Look wfUo me, fays he, ve retched, ruined tranfgrefjors ; Look unio VIC dyi?ig on the crofs as your vldini ; not by your oivnfrength er virtue, but by dependence on ?ne, beyefaved, clearfed from guilty reconciled to God, refcued from the do7mnion of fin. Do you afk, who are invited to partake of this inef- timable benefii: ? All the ends of the earth : people of cvei j Fiation under heaven, of every ftation in life, of every condition, and of every character, not excepting the chief of iinners. Do you ails:, is it pofllblc that in a v/ay fo fliort^ fo iimpje, merely by dependence on Jefus ChrUt, innumer- able millions ihould be faved ? It is not only poPilble, but certain, /or i^;;^ Gcii ; therefore alhfufiicient to fave all who come unto me, be the multitude ever fo great, or their cafes ever fo dcfperate. And be fides me there is none othei\ Such is my compaiiionate' call. AncJ this is my inviolable decree ; I have ' not oiily fpoken, but / have fivorn by my [elf, the vuord is gone out of my mouth in righteouf- nefs ; that word v/hich relates to the grandeilof all fub- jccts, and the moil important of all interelts, is planned, adjuiled, and unalterably determined — ^It fhall not re- turn, neither be repealed by me, nor fruftrated by any other. To me every knee f mil bow : every foul of m^an, in order to inherit eternal life, juiall fubmit to, and de- Chap. 16,] Chriji's Definition of Faith. US pend wholly upon me, as an obnoxious criminal, as an indigent creature, and obtain falvation wholly through my atonement. To me every tongue Jhall /wear ^ renounc- ing every other truft, they fhall confide in me alone, and pubUcly profefs they do fo before the world. And this fhall be the form of their oath and the tenor of their heart-felt confeflion, each member of my church ihall fay, Surely in the Lord have I righteoufnefs^ the expi- ation of all my iniquities, the obedience the . law de- mands, and ftrength for encreafmg improvement, and fandification of foul. To this fovereign decree, the prophet fets to as it were his feal,^ and in a tranfport of joy foretells the ac- compliihment of it. To him^ this great and gracious Redeemer, Jhall mm come. I fee them flying a* clouds for multitude, and as doves for fpeed. They believe the report of his gofpel, and receive of his fulnefs. Whilji all they who are incenfed againjl him^ not able to brook fuch abfolute dependence upon him, nor bear his holy government, Ihall be afhamed. The fig-leaves of their own virtues and endowments fliall neither adorn them for glory nor fcreen them from wrath ; but a- bandon them to vengeance, and cover them with con- fufion 5 whilft all the feed of IJrael^ the whole company of true behevers, fhall be juftified in the Lord. Againft them no accufation fliall be valid, or condemnation take place ; far from it, for fo magnificent is the Savior's majefly, and fo beyond our ideas the merits of his life and death, that in him they fhall not only confide, but glory J not only be fafe, but triumphant ; able to chal- lenge every adverfary, and to defy every danger. For this admirable expofition (though a little altered) of a very capital fcripture, the reader is indebted to the late feraphic Mr. Harvey,* But with or without his ilrikiiig comment, it proves beyond a doubt, that Jcfus Chrijl mufl be acknowledged the author of all our fal- vation ; it marks in the flrongeft lines that true faith in him, is the perpetual dependence of the foul on his grace and power. It proves alfo that to conceive any thing to be faith in Chrift, w^hich does not amount to an ab- folute conliant dependence on him, is to contradid this * See iais Letters to the Rev. Mr, Wejle^^ p. 33. P 11 4 Greal Advaniages from recehing [Sund. 16j authentic and full reprefentat ion of faith ; to degrade the importance of Chrift to his church ; and greatly obfcure, if not aboliili his glory. For to fuppofe it is Chriftian faith to allow Jcfus Avas no impoftor in what he taught, or even that his death was a vicarious facri- iice for lin, is to give hinn very little glcry, in compari- fon of maintairing uninterrupted dependence upon" him. In one light, he appears only like a common bene^ fador to whofe paft generous deeds and toils we {land greatly indebted. In the other, he is our contimml fnp^ port^ of whom we may fay in triumph, The Lord is my light and my life^ whom thenJJjall I fear ? The Lord is the fireyigth of my if e^ of whomtben'flmll I be afraid ? The New Tellament perfectly concurs with the 01d> $0 place Chrifc in this glorious point of view before us- St. Paul and: St. Peter reprefent the faith' of the Chriftian church as the fame incelfant dependence upon the Lord fefiis^ which the feveral parts of a lofty temple bear up- on its foundation, Ephef ii. 21. 1 Pt"/. ii. 4. Iheya- gain explain this dependence by- the union which the members of the body have with the head, Ephef iv. 1 5. tvhillL lefus- himfelf compares it to the union fubfifting between the branches- and the vine. But none of tllefe icripture images are ufed with prc^ priety or truth, unlefs by faith in the only begotten Soil of God, be m.eant heart-felt dependence on him perpet- ually, fcr gracious iniluences, blefiings, and falvai-ion. It is needlefs to add more fcripture proo£ But it is of the hlghell importance, that you examine yourfelf; where the flrefs of y-our dependence for the welfare of your foul, refts ? Where are you looking for pardon; llrcngth, comfort and fan edification ? Is it to your own repentance, endeavors, prayers, an d^ good qualities, of through them all, to the exhauftlefs treafury, God has provided for poor, guilty, helplefs men, in the perfon of the Savior ? Bleifcd are you, if you have a teflimony in your confcience, that lamenting your natural ignorance and blindnefs, you call upon the Lord to enlighten your mind, and to give you a diftinct- effedtual perception of the great things which concern your everlafting peace. BleiTed are you, if feeling your utter inability to ftand aco[uittcd before Cod, by your reformation, duties. and> Chap. 16.] Chiijl^s Depiitlon of Faith. iV3 prayers, you have no hope but in what Chrift has done and futTered. Bieffed are you, if afili6led with tlic ftrength of yoy r corruptions, and longing for more love to God and man, you depend upon Chriil: to work this divine change in your mind. This is to believe in the only begotten Son of God, without partiahty and with- out Iiypocrify. This is a dependence which the Vv^ord of God declares ilial^ never be confounded. The giv^r of every good and perfecf gift bellow it upon you, if you poiiefs it not : and if you do, increale it iliil more abundantlv. P RATE R, fuUed to the pr ceding Ck^pters on Faith in Chrijl, Glory be to Thee, O Lord andheav^ jcnly Father for laying help upon one mighty to fave ; one chofen from amongft the people, and for command- ing Hs to place our whole aiiiance in him_. But thou knoweft, O Lord, our pride and unbelief-; how unwilling Vv'e are to confefs our finfulnefs, or make application to him, who alone can deliver us. Give un- to us grace to believe on the name of thy only begotten Son : to 'dr?.w nigh to thee, depending only on his a- toning death, and meritorious righteoufnefs, as our vWiole fafeguard from the wrath to come. Fill us with folid peace and lively hope towards thee, through our faith. Though confcious of daily defilement in our- felves, and infinite purity in thee, may we have boldnefs to enter into the hoiieft, through the blood of Chrift, and cry unto thee Ahha^ Father. May we knew our need of inftruclion in righteouf- nefs ; and in reading thy word and in prayer ; depend upon Chrift the wonderful counfellor, to reveal to us by his fpirit, what is for our profit. Help us againft our vain conceit pf wifdom and underftanding in ourfelves, that we m.ay draw nigh to Chrift, to anoint us with eye-falve, Rev. iii. 1 8. tliat we may receive our %ht, and be made v/ife unto falvation. 116 The Foundation of Faith. [Sund, 17. And as thou, O Lord God, knoweft all our weaknefs, and our enemies are open in thy fight, may our fouls be flayed upon thee, affured that thou wilt come with a ftrong hand, and thy arm Ihall rule for thee. Inftead of yielding to doubts and fears (ever ready to affault us,) may we cleave with full purpofe of heart to our head and Redeemer, and be ftrong in the Lord and the pow- er of his might ; walking uprightly, working righteouf- jiefs, and in all things adorniu)^ our profefTion. We pray for the fpirit of wifdom and revelation in the knowledge of thy Son, that his power, love, and all. fufficient mediation may be our chief joy, and richell treafure ; that when the trying hour of our dilTolution draws nigh, and natural life^ with all its comforts, is a- bout to ceafe forever, we may know in whom we have believed, and that he is able to keep that which we have committed unto him, and to fave us for his own name and truth's fake with an everlafting falvation. We beg thefc bleflings, O heavenly Father, in depend- ence upon our only Savior, Jefus Chriji^ who liveth and reigneth with Thee, and the Holy Ghoft, one God. Amen. SUNDAY XVIL oooooooooooo CHAPTER XVIL The Foundation of Faith in the Lord Jesus Christ. O OD, who, in infinite grace, planned the method of falvation through Chrift, has not only commanded us to believe in him, but, from the entrance of fm into our world, he began to reveal the glory of the Redeemer, on whom we are to truft. , This teftimony is the rational immutable foundation of Chrijiian faith. And from this ample, infallible tefti- uiony which God hath given of his Son, I ihall prove Chap. 17.] m the Lord Jefus Chnjl. 1 17 there is no part of our mlfery as fmners, for xvliich an all-fufEcient remedy is not provided in the perfedions which Jcfus poiieffes, and the offices he executes. Every man, it has been fliovi^n above, is chargeable with the fm of rebellion againft his Mafter. Confe- qucntly, every man ftands expofed to the curfe of God's \4olated law : and no fooner do we ceafe to difpute with him about the juilice of his plaineft declarations, than we confefs ourfelves guilty, and in danger of eternal ruin. The hrft queilion then, of utmofl moment to be re- folved, is this, what fufficient warrant has a fmner and a rebel, when he calls upon the name of Chrifl, to de- pend on his blood as a propitiation for fm, in the fight of God ? The anfwer returned by the divine record to this queftion, is fufficient to give ftrong confolation to the moft guilty, who in earneil feek acceptance with their Maker : for the divine record difplays the infinite maj- efty of Chrift. In the begimiing the WORD was with God, a fid the WORD ivas God, All things 'were made by hirriy and without him was not any thing made that was made, John i. 1- — 3. By hi?n zvere all things created, that are in heaven, and that are in earth, lifible and invifible^ whether they be thrones, or do?mmons, or principalities, or pow- ers, all things were created by him, and for him, and he is be- fore all things, and by him all things conftfi. Col. i. 16, 17. On account of this original glory, wiien the Redeem- er came into our world to fave that which was loll, though he was in appearance but a weeping babe, born in a ftable, and laying in a manger, yet at that moment the father faid. Let all the angels of God worfhip hinu For though abafed in this myllerious manner, he is God manifeft in the flefh, the creator of of angels. He is Emmanuel, God with us. In this chara(^er, drawn by the Holy Ghoft, behold the proper object of every ruined iinner's dependence. See with what reafon you are commanded to confide in him, who at the very time his appearance in the likenefs of our finful fiefh was foretold, and his glory proclaimed by the prophetic herald in this magnificent ftyle, Unto i/s a child is born, unto us a fan is given, a?id the governmait Jhall be upon his fhouldcrs, and his naviefhall be called won- i'lS The Foundation of Faith [Sunc. 17^ ^€rfuh counfellor, the MIGEFTGOD, the everlafting Faih^ /r, the Prince of Peace. Ifai. ix. Had the Lord of Hofls only declared, that one of fuck Infinite majefty would be favorable in any degree to fm- jners, and plead for them with the Father^ that they might he forgiven, this would have juftified our dependence upon him. For a Redeemer, poiTeiTed of infinite perfec* ^tions, muftbe a fit objed of confidence to the foul hum- bled for fin, fuppofing he had been pleafed to declare hh merciful difpofition towards it.* But Chrifl has done much more than fimply declare his good y/ili to the children of men. The depth of his humiUation, and the pains of his death, are coftly aftoniihing proofs of his love. And the fame infallible record, which teaches us that the Redeemer is our God, affures us^ that from zeal to manifeft in the higheft degree the divine wifdom, ho- iinefs, and grace ; and from pity to a ruined world, he was content to live and die a fvibiUtute and furety for iinners. In the fulnefs of time, according to that counfel of peace between the Father and Son, recorded in the for- tieth Pfalm, the Savior, who is Chrift the Lord, was born into the world in the body prepared for him by the pow- er of the Holy Ghofi;. But inilead of the appearance which the carnal Jezvs wiihed him to affume (a conquer- or over all enemies to his nation,) he was counted as no man. And though men in the lowefl: ftations have gen- erally the fcwefi: troubles, his cafe was the reverfe, the reverfe of the grandeur of princes, and the tranquility of the vulgar. Pre-eminence in the multitude and weight of his forrows, and the very firfl: place amongfi: the op- prefTed, was his only external diftinclion. Yet a man of low condition in the midfi: of troubles may have a high character, at lead an untainted one : but Jefus made himfelf of no reputation ; he bore that vile character be- fore men, which man bore before his Maker, the horrid character of a blafphemer : nay he ftooped ftill lower, and not only fiiood as a criminal at the bar o^Pilate^hut appeared fuch by imputation in the eyes of God. A7id the Lord hath laid on him the iniquity of us alL Malefac-. tors are charged only with the crim.es they have done, arid with only a few of thofe. The fcripture defcribe^ CJhap. 17.j intheLordJefus Chriji, 11^ this unparalleled fufFerer, as Oppreffed with the innumer- able and abominable crimes of multitudes, like fands upon the fea iliore, and with all the fms of each individ- ual in thofe multitudes. A weight much more terrible to fudain, than we are able to conceive ; though we know this, that the curfe of the law was a weight fuihcient to cruih a world : for when legions of angels, who exceJ in ftrength, abufed that ftrength againft the law, it funk them from the higheft heaven to the loweft hell. yefm undertook to bear this weight. He zvas made fi'iu i. e. a lin-ofFering and a curfe for us \ he interpofed his facred body between the load of wrath from above^ and us the heirs of wrath below. Tnftead of that high ineffable communion of love, which he maintained with his Father, he was content to feel the exquilite torture of being forfaken of him. It pleafed the Lord to bruife him. And now he, whi> was like ajheep^ dumb before hi: Jhearers^ is dumb. no' longer. The Lamb of God, wheiu brought to this moil dreadful flaughcer, opens his mouthy and pity itfelf muft cry for pity. The impious language of his murderers, was, where is now thy God ? Behold^, in the prodigious pangs of his foul fomething like the fame language comes from his own mouth ; He cries out, my God i my God! why hail thou forfaken me ? Thus fcripture delineates the Redeemer's humiliation ; nor with lefs exadnefs afcertains the end for w^hich He {looped thus low, and the everlafting benefits He thus fecured to ail his faithful dependents. Notwithftanding he paid fo dearly for it, yet in fpite of all the oppoiition from the enemy of finners, and from iinners themfelves. He obtained a perfeA conqueft, dying with this word of tranfport in his mouth, // is finijhed. The debt of penal iuffering, and of perfcd obedience to the law', is pai^'; the powers of hell arc vanquiihed, and God is well* pleafed. Ponder this marvellous tranfadion, this horrible tor- ment and death, fuflained by Him, who liveth for ever- more. Confider deeply the ignominy of hisabafement, and the extremity of his anguifh, all endured with no other view, than to make atonement for fm, and pur- chafe redemption for'all who fhould ever trufl; in his lamc. Confider this fad, and then you mult fay, it is^. I20 The Foundation of Faith [Sund. 17* not poffible for the moft afflicled confcience to defire a furer foundation to truft in for pardon "and acceptance with God. What can the law demand of you either to exempt from fufTcring its penalty, or as a title to eternal life, which this vicarious obedience and facrifice of God maniteft in the flelh, has not abundantly provided in. behalf of ^11 true believers ? I will fuppofe your fms enormous, and crying with the loudeft cry for vengeance : lliil can they have fo much weight to condemn you^ who, in anguifli for your offences, depend upon Jcfus, as the blood of an incarnate God, has to clcanfe you from all fin ? Who dare fay, your offences have difhonored God's law, fo much as the obedience and death of the Redeemer has magnified £t ; or that thofe tranfgrefTions have not been fully ex- piated, for which the Law-giver himfelf iubm.itted to be put to death ? Though you are ihocked at the daring prefumption of expecting pardon, on the vague notion ef m.ere mercy, now your underflanding is enlightened, and your confcience faithful in its rebukes ; though you cannot give Jnto the modiili religion, which leaves the juftice of the Moft High, and the law of the Mofl Holy deftitute of their due honor ; nor truil to obedience ,and future amendment to atone for pafl offences : yet ftedfaftly fix your eyes on the matchlels ranfom paid by J ejus on the crofs. See there the glory of the holy God, recon- ciled with the falvation of criminals : fee there the juf- tice of God appear more awful than if mercy had been excluded ; and m^ercy more amiable, than if juftice had been given up. See how vengeance and forbearance there meet together ; vengeance on the crucified Re- deemer, and for his fake, forbearance to all believing pen- itents. See there, wrath and love kifs each other ; wrath towards the divine Surety and Subflitute, love to infolvent finners. By this infinitely wife contrivance, every honor done to the criminals is an honor done to the law, becaufe they receive it only through the fatis- fadion and obedience paid to it by their furety : and all the refpecl put upon the law, puts refpecl alfo upon the criminals, becaufe He who undertook to pay their debt, :andbear their curfe, is God and man in one Chrift. Chap. 17.] /« the Lord Jefus Chrijh 1 2 i Is net this tranfadlion a folid ground of peace to tlio broken in heart ? A tranl'adion in whidi God holds forth his equal Son to be a propitiation for fin, through faith in his blood, that He might he jujl^and yet the jujiifier cf all who believe in Jefus, What cloud fo black can hang over the mind, which this truth is not able to difpel ? It is dcfigned to give light to them that lit in darknefs and the Ihadow of death, and to guide their feet into th'«:; way of peace. Further, this ground foi* depending on the Lord Jefus Chrif to obtain forgivenefs, will be found flill more a- daptcd to our guilty ftate, wJien you knov%^ the way in which men become partakers of Chrift. The great gen- erally fell, even what they call their favors. Powerful recommendations, or long fervices, only induce them to give preferment. Far otherv/ife, as our impotent con- dition requires, is the cafe refpecling our pardon from God. No Vv'orks of righteouUiefb are required to htjitjl performed as a recommendation, no fctofholy tempers, or flock of moral virtue. Thefe are fruits which ever follow^ upon true belief in Chrift, and from grace receiv- ed by conftant dependence upon Him. The invitation to fmners is expreifed in the moft encouraging terms. Ho I e\jery one that thirfteth^ come ye to the 'waters , and be {hat hath ?io money, (no fingle valuable quality,) yea, cc?ne^ buy zL'ine and milk zuithout money, and without price. Ifa. Iv. The Son of Man is comeHofeek and to fave that>rjuhich was lojl ; the ungodly, fmners, enemies to God. Can k confcience, loaded with crimes of largefl fize, of deepefi; dye, and beyond number, conceive, a refuge more adap- Lcd to its diilreiled condition ? or more free proniiles of reconciliation and peace with God ? But ihould neither the divinity of the Redeemer, :;or the merit of his facrifice, nor his ijwitations to all who thirfl for falvation,be fulliclent to engage youi' entire de- pendence on Him for pardon, there is 11:111 another ground for truiling in Him, his office. Every high-prieft, fays the fcripture, taken from among men, is ordained for men : idl his influence and power is to be employed for their fpir- itual good . Tfie things appointed for him to do, ftrong- ly prove this ; for he was to offer gifts and facrifices for is J facrifices to make an atonement, and gifts, on ac- Q 12? The Foundation of Faith, [^Sund. 17. count of which, it became God to continue his favor, though forfeited. The one grand indifpenfable qualifi- cation therefore for the office, was a heart, which knew how to have compaflion on them that are ignorant, and out of the way of duty and iafety. But this office of high-prieft, and its fun<5lions, we arc infallibly taught, were only deligned to fervc unto the example and fhadow of heavenly things ; i. e. to be a v/ay of teaching us by objedls of fenfe the office which the Lord Jefiis Chrljl bears in the higheft heavens, and what finners are to exped from Him. Ke is made a?i high" prieji of good things to conie* He is e?2tered with his ciun. blood into heaven itfelfj to appear in the prefence of God for us: confequently is under the flrongeft engagements of office, to mediate eJBfeclually for all, who fhall ever come to God by Him. And left we Ihould fear we are too mean or vile to engage his moft adive pity, particular mention is made that He is touched with a feeling sf our infirmities^ having been in all points tempted like as we are, yet without ftn. Therefore, from an experimental knowledge of all our difficulties, hardfhips, and diftrefTes, he hath that exquif- itely tender fympathy v/ith us, which otherwife would not have been poffible. Is your fpirit then wounded by fin ? Liften not to your fears ; parley not with the accufer ; look to the InterceiTor for the tranfgrcfTors. He muft firfl prove falfe to the engagements of his moft holy office, and do violence to the bowels of mercy which conftitute his fitnefs for it, before your humble dependence on hit blood and interceffion can be difappointed. After aUwe have advanced, blefTed be God, there re- mains yet another ground of confidence in the Savior forremiffion of fins, to all who call on Him, I mean re- peated alfiirances from God, that the facrifice of his Son, is in his fight a complete atonement for their fins, who- believe in the name of Ghrift, and fliall fave them for evermore. Declarations of this import are fo many, that we can felecl only a few of the chief. Ifaiah, in his afPeding account of this great event, having afiirmed that Jefus fuffered as a fubftitute for fin- zjers, baing wounded for our tranfgreifions, and bruifcd Chap. 17.] in the Lord Jefus Chriji, 1J5 for our iniquity ,thus magnificently defcribes the eiEcacy of his fufFerings : He Jhallfee of the travel of his foul^ and fhall be fatisfied : by his knowledge fh all my righteous fervaiit juHify many ; for he Jhall bear their iniquities ; bear them 'away^ as the fcape-goat did, carrying them into the path- lefs wildernefs, no more to be found, though fought for by the malicious tempter and accufer. ^ The angel Gabriel is commiilioncd to revive the heart of Daniel^ greatly beloved of God. For this purpofe he affures him, that v^^hen Mejftah the prince was cut off. He fliall, in that oblation of Himfelf on thecrofs, accom- plifh a work of infinite glory : lie fhall jinifh tranfgrejjion^ by expiating it, and redeeming all from its curie, who ihould believe in Him. Heff:>all make an end of fin ^ by delivering (in virtue of his death,) all from its deteftablc dominion, who fliall call upon Him. lie f nail make recon^ -ciliation for iniquity^ by a full, perfedl:, and fuiEcient facri- fice, and fatisfidiion. He Jhall bring in everlafiing right' eoufnefs^ a righteoufpefs which will juftify all who be- lieve, throughout all ages, and with which everlafi:ing life fi:ands connected by the promife of God. After the leftimony of a prophet, and an angel, hear the voice of God from heaven : This is my beloved Son, in whom I 42m well pie afed. His lifdand death magnifies my law, redeems finners from its curfe, and is of all things on earth, or in heaven incomparably the noblefi: in my eyes. The Redeemer himfelf bears the fame ftrong atDeftation to th€ ciHcacy of his death, as the falvation of his church. Godfo loved the world J that he gave his only begotten Son, to the ind, that all who believe in him fjould not perijh, but havg iverlafiing life. My fejh I give for the life of the world,-^ This is my blood of the New Tcfiamc7ii fijed for the rcmijfion cf the fins of many. Weigh well thefe decifivc teftimonies. They v/ill conilrain you to fay, nothing more could have been done to take away every objeclion, a guilty wounded fpirit can make againil its obtaining forgive- nefs. With ^^-A propriety and mercy is this call addrefT- cd to perifliing fipiners : Come unto Me all ye that labor and are heavy laden, and I will refrefh you. My body bore your fins on the tree, when 1 fuffered, the jufi: for the unjuft ; my blood was ftied to cleanfe you. I, the t>rightne£i of the Father's glory, and the cxprefs image IQ4 The Fotindatton cfFmih [Stjnd. 18, of his perfon, who uphold dl things by the word of my power, purged away lin by the facrifice of myfelf, and am fet down a mediator on the right-hand of the Majefty on high. Believe therefore on me, and you fhall re- ceive remiffion of fins, and never perifh. SUNDAY XVIII. oeooooooooooo CHAPTER XVni, *' The same subject c(1»ntinued, W E have proved the exceeding abund- ant grace of our Lord Jefus Chrijl^ to fave from the guilt of fm. We are now to fhew v/hat foundation there is to depend upon him for knowledge, ftrength, and ever- lafling falvation. As man's firil: difobedience fprung from his impious defire to be as the God's in knowledge ; the righteous puniihment of his fin, was extinclion of light in his foul. Hence we are born blind to God, and the things of God, though the knowledge bf them be far more defircable than life itfclf. Hence we are in perpetual danger of de* iuilon, and, by our lulls, prejudiced ftrongly againft-the truth. In thcfe circumitanccs God is pleafed gracioufly to comi- mand us to depend on the Lord Jefus Chrifi^ to recover our fight, and enrich us with fpiritual knowledge. To prove the reafonablenefs of this dependence, the Father declares he hath given Chrift for a light to the Gentiles ; to open the blind eyes, 7/2?. xlii. Malachi calls him the fun of righteoufnefs : for as the fun in the firmament difpenfes invigorating influence through the whole earth, unveils the face of every object in the vifible creation, and gives it to be feen in its true fituation : fo the Redeemer, by his v/ord and fpirit feat- ChaI>. 1 8.] in ihe Lord JefusChri/i, 1,25 tcrs darkncfs from the mind, makes divine truth vifiblc, and ftrengtlicns our dim faculties to behokl the glory of the Lord, and the excelkncy of our God. V.acharias^ full of the Holy GhoU, celebrates the appearance of Chrift, as an effeclual teacher of men in things of the utmoft moment, which the ufeand exercife of their own rational faculties, could never have difcovered. He calls Jcfus\X\Q, day-fpring from on high, rifmg through the lender mercy of our God to give hght to them that fit in darknefs and the fliadow of death, and to guide their feet in the way of peace. TheBaptift points him out, as the perion from whom all the divine knowledge pro- ceeds, which ever was or will be amongft men. This is the true light, that lighteth every man that cometh into the world. The Redeemer himfelf conhni;is thefe high teftimo- nies, when the Je^vs 'attempted to enfnare him by tlicir fubtle and captions quelHons. He fliid unto them, I am the light of the world ; what poiiibility then is thereof de- ceiving me, or deluding by your falihoods, my difciples ? He that followcih me Jhall not walk in darknefs ^ but fnall have the light of life. How could he more ftrongly aliert, that he came to make the way from earth to heaven plain before iinners. St. Paul^ infpired by the Holy GhoR, teaches the^ church, that Chrift is m.ade of God, unto all v/ho believe wifdom ; and that Godwho cuiifed the light to fbinc out of darknefs^ and finned into our hearts^ to give us the knowledge cf the glory of God ^ in the face of Jcfus Chrift^ in whvm are all the ircafitres of ^vifdom and knowledge hid : covered un- der the veil of humanity, and the depth of his liumiilia- tion. Obferve the ftrong import of his expreiljon ; the apoftle d<)cs not fay" treafurc in the fmgular number, though this implies excellency and abundance of knowl- edge, but trcafures. ' He doth net only fay irccfures though this would have greatly enlarged our concep- tions ; but he faith, in whom ^z// the treafures of wifdom and knowledge arc hid. So that nothing pcrtainir-:?; to fpiritual life and godlinefs can be imagined, no knowledge in the leaft degree profitable to poor, weak, hclplcf*, fin- ful creatures, which is not to be found in CJirift,/as ift an inexhauftible miagazine, provided by the God ofglory for the fupply of our neceffitics. 1 3(5 The Foundation of Faith [Snud. 18. In this cmphatical manner do the fcriptures exalt Chrift, in liis prophetic office, as appearing to make a complete revelation of the name of God, his will and de- signs concerning us j and after having delivered, as the prophets before him, the words of pure truth, he w^as not, as they impotent to imprefs effedually what they taught. This prophet of all ages and nations, declares, / will fend unto you another comforter^ even the Spirit of truth ^ hejhall lead you into all the truth. Do you then feel your ignorance in religion ? and be- wail the dulnefs in your underftanding to apprehend, fpiritual things and a wearinefs when your attention i» turned to them ? Are you grieved to find fo much ob- fcurity reft upon the book of God, when it is before you ? Behold your relief. The Icripturc exhorts you to de- pend upon Chrift to give you all the knowledge you need. What can induce you to make application to him, if not the declaration that he left the bofom of the Father, to declare him ? What can encourage our utmoft confidence of fuccefs, if the manner in which his church pubiilhes their fuccefs, fails ? The Son of God is come, and hath given us an underjlanding, that we may know him thai is true. He hath "dven us, not only our intelled: which diftinguifhes us ix the world of animals, for this was ever common to all men. He hath given us not only the re- vealed word, which deluded pretenders have as well as we, buthe hath given us, fay the faithful in Chrift, the fpirit of wifdom and revelation, in the knowledge of himfelf the truth. They who bear this teftimony, were once as ig- norant and dark as you can be. When blind Bariimeus cried out, Jefus, thou Son of David, have mercy on me, that I may receive my fight, they that ftood by faid. Be of good comfort, rife, he^caUeth thee. But the fame compaffionatc Savior addrefles thee, thou child of ignorance, from hii glorious high throne in terms no leis kind : Icounfelthet io buy of me cyefalve, that thou mayefi fee, have the knowl- edge of God, and a right judgment in all things. Light, not only to fee the way of Ufe, but to difcover and baffle the devices of the enemy : for before Chrift ail things are naked, even the deepeft counfcls of the def- troyer, and all his cruel fnarcs. He knows how with e- qual eafe and certainty to confound his force, and infat- «ate the author of -i^ fubtlety and malice. He came to tnAf. 1 9.] T/je Ground for Faith in Cbrijl, ^c. 1 57 ruin ail his contrivances againft the faithful, according to the name of glory lirft given him, Bryifer of the Ser- pent's Head. How worthy then is this matchlefs perfon Co be truftcd with imfhaken confidence for our inftru^or and guide all our days, to deliver the godly out of every temptation, and preierve them fafe unto his own? king- dom. SUNDAY XIX. •O0O00O00O09 CHAPTER XIX. Thi Ground for Faith in Christ to turn us from ALL Iniquity. Naturally blind, we arc aifo flaves to an earthly, fenfual, devilifh fpirit. This fad truth is often felt in remorfe, fhame, lofs, and many in- con veniencies. Thenwewifhourfelves free ; and confident in our own ftrength, determine no more to yield. But the very next temptation adapted to our beloved luft pre- trails, as eafily as did the former ; fo that, foon difliearteH- ed by repeated foils, we give up the all-important conteft, we begin to palliate and excufe the ignominious da: ▼ery, which we find no heart to fhake off. This is the ftate of man. And take notice, experience concurs with fcripture, to prove that no Ihare of good fenfe, or fuperior learning, or good education, give men power to refill their corrupt nature, any more than fav- age ignorance. The mofi: thefe advantages can do, is on- ly to guild thofe lliackles they can never break, and flight- ly conceal from the fuperficial eye of a fellow-creature, what ftill galls and defiles the inner man. # This fubjeftion to fin is grievous to a foi'1 born again, %& the infamy of vaffalage to a free citizen. Enlightened to judge aright, you will long to have your iniquities fubduedj and withoyt ftrength in yourfelf, you will 128 ThcGroimd for Fahb in Chr'ifi _ [Sund. If, gladly implore deliverance from fuch tyrannical oppref- lion. In fure and certain hope of this deliverance, God commands you to depend on the Lord jefiis Chrijh To juftify your dependence, a diiplay is given of his power, iuch as makes the fiighteft fufpicion of m.ifcarriage unrea- sonable to the lail degree, I- or the ancient prophets dcf- cribing his majeily, call him. The Lord of Hofis^ the Lord '■ mighty in Battle^ if bo has the earth for his foofjiool and heav- en for his throne ; the light for his garment ; the clouds for his chariot ; the thunder for his voice ; aiid all the legions of angels for hisfervanis, Andleft his deep abafement of himfelffhould weaken our idea of his mighty povvxr to fave, v/e have a very particu- lar relation of the wonder^ v/rought by him in the days of his fleih. Innum.erable multitudes of difeafed and impo- tent people v/ere brought to his feet, and by his word in- ilantly made v hole, every one of them. The dumb and, deaf, the blind and dead,, his energy reflored to the blelT- irig of life, or the full excrcife of all their faculties and powers. The whole creation he commanded with abfo- lute Rvay, Though vvinds and ftormiS are mighty ; yet ^efus oi Nazareth rebukes them, and they al'c huihed in- to filence. The waves of the fea rage horribly, yet fnik, at his v/ord into a perfect calm. Death and the grave, to mortals inexorable, cannot one moment detain their prey, when fefits faith, Lazarus arifc. The powers Or darknefs, though m.ore mighty than difeafe's, ftorms anc[ death, crouch before him, and adore him as their Lord. Further, to encouracre linners to C0niide in him as a deliv^erer from the tyranny of fin, f efiis ^ yK\tVL on earth carried about with him many monuments of his faving power. Publicans, the worfb of men, harlots, the molt infamous of v/omien, he feparated from their inveterate lufts, giving proof in each of thefe inftances, that no One can be fo inflaved to fm and Satan, but he can make them free indeed. After preaching this tranfporting truth with his own lips, and confirming it day by day during liis miniilry, he difplays his power to the height at the very *■ hour of his ^eath. Behold him hanging on his crofe, his vifagc frightfully bloated and mangled, his whole body covered with marks of fcorn, fwelicd with ftrokes of vio- Uacc, bedewed from head to foot with his own bloods t^AP. 19.] to turn us from allhiquitf. 129 Is he a deliverer from fin ? Can he fave ? Hearken, though thus low himfelf, his power and grace deftroy in a mo- ment the dominion of fm and Satan in the utmoft ftrehgth we can pofiibly conceive it. He fays to the dy- ing malefa(5lor5 who turned to him with the prayer of faith, Verily^ verily^ I fay unto tbee^ this day flmlt thou h^ with me in paradife. I will carry thee up with me into Hea- then, as a trophy of my vidlory over Satan and will fhew thee there, as part of the fpoils which Ihall adorn my triumph over hell. He fnatches this abandoned wretch 2.S a brand out of the fire, an earnefl of the evcrlafling falvation of all who fliould ever call upon him. He ihatches from the very jaws of hell, one who feemed not only void of grace, but pafl it ; and in an infl:ant fahclifies that heart which had been for many years the habitation of devils and the hold of every foul fpirit, and a cage of every unclean and hateful bird. In this conquefl:, the Redeemer a(^ed with a double view, to prove himfelf the Mefliah ; and give an indifput- able warrant for finnerSj even the chief, to call upon him that they may be faved. Should it be faid, the Redeemer's death and burial in- dicate his weaknefs : Chriftians reply, he laid in the grave not as a fubjecti, but a conqueror ; he came there to draw out the fling from the king of terrors ; and on the third day from his death, triumphed as the refurre6lion and the life, in whom whofoever liveth and believeth fhall never die. The language of his refurreftion was full of power ; it fpoke again. Thy dead men jh all live together .'ivlth my dead body fhall they arife. Awake andfing^ ye that dwell- in the dufi^for thy dew is as the dew of herbs ^ and the earth fhall caft out the dead. If. xxvi. Thefe ample teftimonies of decifive authority, prove the power of fefus^ and prefent him before our eyes as a fit objed of unreferved dependence for deliverance from the power of fm. And they are fllll coroborated by dec- larations both in the Old and Nev/ Teflament. Hear how every doubt is anfwered, and all defpondent thoughts reproved. ^ay to them that are of a fearful heart (under a lively -view of their own weaknefs, fens, and corruption,) ^^ prongs fear rict^ behold ^our God will come with vengeance. R Vm The Ground for Fiiith in Cbrijl' [Sund. I^,. even Ccd zvltb a rcccmp^ncc. He "will come and fave you. If. xxxr. Behold ! the Lord God zvill come iviih a Ji'rong Bandy and hi ^ arm ft: all rule for him : behold his rezvard is' with hitUj- ar/d his zvork is before him : he fjall feed bis' flock like aJJjepberd ; he fhall gather the lambs with his arm^ and carry them in his hofom^ cimi Jhall gently lead thofe that are ivith young ; he foall bring forth judgment unto truthAL xl. and xUi. Confident oi the certainty of thefe declarations, St. Feter addreil^s the Je-ijs^ though a people abandoned to ail wickednefs, and tells thern, that God having raifed up his Son Jefus^. fent him to blefs thcju^ by iurnmg every one of them vsho fldoixld call upon his name ^ from their iniquities. Sec how magnificently St. Paid defcribes the exceed* ing greatnefs of Cliriil's power to fave from fin iLndL helL God (faith he) bath raifed him from the dead^ and ft him ai his own right-hand in heavenly places ^ far above all p^'inci- pality and power ^ and might and dofniniony a/id every naine that is 7ianiedy rot only in this- worlds but alfo in that which is to come ; and haib ptd all things under hirfeet^ and given him to he head oiier all things to the _ churchy which is his body^. thefulnefs cf himthatfUleth all in all, Ephef. i, 20—23/ Magnify then as you pleafe^ the number orflrength of temptations ; the weaknefs or corruption of our nature ; the power of Satan and of evil habits ; iiiW what are all thefe before him, who gave himfelf to redeem men from ail iniquity, and to purify to himfeif a peculiar people zealous of gOod works ? What before him, whcfe ofHce, as king in Zion, is to turn from darknefs unto light, from the power cf Satan unto God, and enrich tta^ fallen foul, with that ho'Inefs whlcii Ihall make it meet for Heaven ? What are thefe ufurperr, avarice, lewdneft, en^-y, malice, or unbelief, by whom itrengthened, that they fixould be too hard for him utterly to fubdue, from v/hofe fulnefs^ all the faints who ever lived on earth received their every ^^xcellency, and all th.e angels their fpotlefs purity ? Was. Jt pofiible to prove that one fii::gle perfevering dependent on the power and grace of Chrift., ever died in fin, how could the promifes of God concerning his Son be true, or he anfwer the charader given of him ? Either he mull be faiily defcribed in fcripture, or this conclufion be infal- ^ i bl- • ' .^ .' /^.£' Son foall make yo u frce^ you fhall be free, indeed. ; Chap. 19.] toxurn us from all Iniqutt)', 13i Ml voiir evil tempers fhall be fubdued, and you be pre- r.rved blamelefs in Ipirit, ioui, and body. So able is Chrifl tofave, 1 proceed to prove he is as ready and willing, by evidence the moll decifivc. What means his humiliation from firft to lafl: ; His pleading with Tinners all the day, aiid his iTiidnight interceflioiifs for tlncm ? What mean his 'Invitations : Ho^every one that ihirjletk^ let him corns- unto me and drink. Whofocver comcih unto ?ne^ Lii'ill i?i 7io wife cafl out ? W^hat was it, but love in the higheft degree, which made him fo long endure a condition i allrefpe^ls the reverfeofMs original glory. Inftead of Hallelujahs from the angelic hoftj blafphemous revilings from the children of the devil : inllead of joy inconceivable, an heart in tKe midil of his body like niel- tina* wax, throucrh the intenfenefs of his anscuifli ; inftead of adoration from myriads of miniftering ipirits, buifct- ings, bloody fcourges on his back, and on his face a load of fpittle ; inftead of his throne high and lifted up^ be- fore Vvdiich the w^hole Hoft of Heaven cry, i/o/y, b:ily^ holy is the Lord of Hoft s, bcai-en and earth is full of thy glo- ry / a.crofs betv/een two thieves, in the midil of iniUlt- ing Ihouts, and the frov/ns of eternal juftlce. Come hither, behold and fee if there was ever love like this. Come and hcra" his voice in tnc heiglit of all fuflerings : looking upon his nnu'derers, when his eyes were about to clofe in death, he cried, Fa! her ^forgive tbern^ for they know not ivhat they do. Now then,if you can, doubt. Nov^^, if it be pcrilble^ queltion his willingnfs to fave poor fmners, turning to him with the prayer of faith, who prayed even for his bittereft foes. In the lail place, the Lord Jefus Chrifl \% as proper a per- fon to truft for eternal faivation, as for wifdom, ilrength^ and righteoufncfs in this life. His dominion reaches a- qually over the vrorld in which we dv»^ell, and that into. which death tranflates us. icarnot, faith the Savior, I am the f.rfi and the lajt^l am be that liveth^and i:ja3 dead and hchoUl 1 am alive for ever more^ andghave the keys of hell and thej-rave. I go to prepare a phiee for you, and if I go to prepare a place for you^, I will come again and receive you unto myfelf, that where I am there you may be alfo. And in liis laft'iblenm prayer for all who. 132 The Ground for Faith in Chri/iy'tsfc. [Sund. 19. fl^ould ever believe in him, he declares his infinite love, and their eternal falvation. Father I will that they alfo, whom thou haji giien me^ be 'with me where la^n, that they may behold my glory ^ which thou haft given me. After a conilant exercife, therefore, of dependence on Chrift to fave from the guilt, defilement, and power of fin, from ignorance, temptation, and every enemy which can affault us in the way, what well-grounded comfort what abounding hope in death, is his name, and faith in his name, able to infpire ! Able to make us die in tri- umph, no lefs than live in righteoufnefs ; to copy the pattern of the firfl martyr in the C/jri/2/. 2d. Further, the Holy Ghoft endued the apoftles with mir- aculous powers, laidthefoundation of the Chriftian church, publilhed its laws, and governed all things. He feparat- ed Paul and Barnabas^ and appointed their million to one rather than another place, the high prerogative of the fu- pr erne director. A difpenfation of infinite confequence, and incommunicable, to a creature. In the confummation of aU things, the Holy Ghoft will work in a manner altogether divine, the mailer-piece of all he has done, a dem.onftrationofhis providence and grace, in a degree which can belong to none but God, He will raife the bodies of the faithful from the duft, and clothe them with immortal glory, Jfihe fpirit of him thai raifed up yefus from the dead^ d%vell hi you^ he that raifed up Chrtfl from the dead^fhall alfo quicken yeur mortal bodies^ by his fpirit which dwelleth inyoUy Rom. viii. Further, the Holy Ghoft muft be one in eflence with the Father and the Son, becaufe divine worfhip is paid la him; This glory, which the jealous God will not give to another, conflfts in fwearing by him, touching the truth of what we affirm ; according to that command, thou llialt worfhip the Lord thy God, and fwear by his name. It confifts.alfo in making him the only objecl of our faith and truft. Thus faith the Lord, Curfed is the man that trvfteth iii man^ and maketh flefo his arm. Jer^ xvii. This one only fountain of benediction and grace, is to be implored for the continuance of both, and obey- ed as the only one whom we are to fear. The principal end of divine worfliip is in this manner to afcribe unto God the honor due to his name. But we find in fcrip- ture all thefe particular acts of fupreme worfhip paid to the the Holy Ghoft* St. Pjzy/ fwears by him, and ap- peals to him as v/itnefs of his fincere good will to his en- raged brethren, the Jews. I fay the truth in Chrifi I He not^ my confcience alfo hearing me witJicfs in the Holy Ghofl. We are required to believe in the Holy Ghoft, and to obey him with the Father and the Son : for the import of our baptifm in each of their names, is that we entirely furrender ourfelves unto the fervice of the facred Trinity. He alfo is implored with the Father and the Son, as the fountain of all blefhngs and graces of the gofpel. From the days of the apoftles, the church of Chrift has con* €n AF. 20.] On the Dhimtji ofihe Holy Ghoji. I T/t eluded her public worfliip with this addrefs to the Trin- ity (which were blafphemous, if they were not equally divine) The p-ace cf our Lord yefus Chrift^and the love of Gody and the felhwfhlp afth$ Holy Gbojl he with you all^ Amen. The iniinite glory alfo given to God, and the felt- abafement of men and angels under a fcnfe fof his ap- pearance, are afcribed to the Holy Ghoft. Ifaiab relates his viiion of the glory of God : the prophet faw the Lord fttting upon a throyre high and lifted up^ ajid his train filled the temple* Above it fiood the feraphims^ each one had fix luings. With twain he covered his face^ *with twain he covered his feet^ and with twain he did fly. And one ci'ied to another and faid^ Holy^ holy^ holy^ is the Lord af Hofls : the whole earth is full of his glory ^ Then f aid /, Woe is ?ne / For I am undone ^ becaife I a?n a 7nan cf unclean lips^ liai, vie By comparing this fcripture with the quotations of it in the New Teftameiit, there is full evidence that this adoration was paid to the Holy Trinity* As to God the Father, none difpute that worfliip was addrelTedto liim, . With refpecl to Chrift, we are infallibly affured that L faiah fpoke thefe things, when he faw his glory. And St. Paul exprefsly afferts, that the voice of the Lord., which at this very time fpake to Ifaiah v^^as the Holy fpir- it himfelf. VC ell fpake the Holy Ghofl by Efaias the prophet, unto our fathers^ goimtc this people and fay:, Hearingye fhall hear, andJJmll not imderfiand^ AvSs ii. 8. Again, the Spirit is exalted above the rank of crea- tures, tlierefore he muft be God ; for there is no mid-. die ftate between. That he is exalted above the rank of creatures is evident, becaufe he is never reprefented as a worfhippcr of God. But the relation of all creatures to him, and their dependence upon him are neceflary obli- gations to pay him woriliip. And the more excellent the endowments of a creature are, the flronger will be his obligation to glorify his Maker. Accordingly the fcripture frequently reprefents the w'hole company of Heaven, offering up to God their rhoft ardent praifes. But how comes it, if the fpirit be alfo a creature, that he IS never mentioned as a w^orfhippcr ? Is it not flrangc indeed that he liiould be forgotten, wjio, if a creature, ihould as the principal perfon, have led this concert <^F 155 On {he Divinity of the HolyGhoft. [Suni>. 20. praifs ? Was it not highly needful to have made meH- tion of him, in order to prevent our miftaking in a mat- ter of fuch moment ? The total iilence, therefore, of fcripture on this head, affords a ftrong inference that the prophets, apofllcs, and Chrift, knew the Holy Ghoft was not a creature, but by nature God. It was forefeen that many profane difputers would af» firm the Spirit is no more than a quality in God, which cannot fublift, or be diftinguifhed aj a perfon. To con- fute this notion, he has a name lignificant of his eflence and energy ; that his eifence is fpiritual, and hie ener^ the caufe of all holincfs in the fouls of men. As the Ipirit within a man, which obferves his own thoughts, is not a quality, but fomething really diftincl from his thoughts ; fo this fpirit, which knows the thoughts of God," and even fearches the deep things of God, mull be a perfon diftincl from the Father, who is thus known by him. Befides, all perfonal aclions are afcribed to the Spirit : He Jljall iiotfpeak ofhlmfelf hut tub at he has heardy that fh all he f peak. He convinces the world of iin, righte- ©ufnefs, and judgment. And when Feter was flill doubt- ful of the import of t^e heavenly vifion. The fpirit f aid unto hlm^ Behold three menfeek thee. All thefc expreffions. are without a meaning, if they do not clearly mark the perfonality of the Holy Ghofl* From this fummary view it appears, that the Holy Ghoil poflelfes the eilcntial attributes of God, that he does works proper to God, and receives the hono^ due unto God only. To this fcripture proof there is no re- ply, but fuch as infidelity is never at a lofs to make a- gainfl the plaine*^ truths. Thefe fcripture proofs, which have been often urged at large with great flrength and clearnefs, are a fuihcient warrant for our faith in this important article of the Chrifiian creed. As to thofe who will contradid and blafphcme on account of infu- perable difficulties which occur in this fubjcd, the mo- ment we prefume to Hep beyond what is written, it muflbe obferved that all the peculiar do dfrines of reve- lation no lefs than this., become to fuch firfl matter of difpute. and then are rejecled becaufe they feem irra- tional, till at length God's bleffed fyftem of truth whicli none of the wife men of this world knew, is reduced ta Chap. 21.] On ihe Opperailons of the Holy Ghoji^ 139 iittle more than fome moral maxims, and the revelatioR of a refurredion of the jiift and unjuft. Whether' this be to receive and rationally interpret the book of God with all, reverence, or to renounce all fabjedion to its au- thority, andfit in judgment upon his didates, judge ye ! SUNDAY XXL ooooooooecoco CHAPTER, XXI. On the Operations of the Holy GhosV. After our judgment is fully inform* cd and convinced of the divinity of the Holy Ghoft, we muft know for what great purpofes that infinite, almigh- ty, eternal Spirit exercifes his oiEce in the church of Chrift, and what are his influences ; for till thefe things are clearly underftood, we can never afcribe to him the glory of his own work, nor be fecure from dangerous delufions. But the fcripture is not more full in declar- ing the divinity of the Holy Ghoft, than in determin- ingthe nature and invariable effecls of his operation. To him, we are taught by Holy Writ, is entrufted the management of Chrift's caufe againft a rebel v/orld. By his fecret, yet mighty energy, the foundation of the Cbrijiian religion is laid in the foul ; by him it is ?hain* iaincd^ and at length produces much fruit to perfedion. The foundation of the Chrifiian religion, as the words import, is the knowledge of Chrift ; without which, though you may do many things which arc comm.and- ed, and be in profeilion a Cbrijiian^ you ftill want the foundation of acceptable Vv'-orfhlp, according to that af- fertion, If any manferve rnCy him will my Father honory Joh. xii. i. e. he will honor no one elfe^ But if you confidcr the fcripture account of the con- dition the world was in, when the name of Chrift v/as firjt preached, or the natural blindneft of the human inindto the truths of God in all ages,T0u will readily 140 On the Opemiions of the UoI'J Qhcjl. [Sund. 21 « acknowledge that wherever the glory of the Lord is perceived, it muft be owing to the teaching of the Holy Ghoft. Few pofiibly doubt of this, at the time when Chrifl was firft preached. For then to conceive juftly of him, was directly contrary to the whole force of inveter- ate prejudice, corrupt education, and worldly intereft. Suppofe yourfelf an inhabitant either of Jervfalem^ or Rome^ at the time when the gofpel was publiilied in thofe dties. Pharifaifm and Sadducifm reigned throughout "Jertifalem and 'Judea ; an^ the impureft idolatry v/ith the moll enormous fenfuality of every kind, triumphed 'amongil the Heathens* In this iituation, fuppofe you had heard an apoille, in the name of God, command you to confefs your linfLilnefs, and, as a wretch for ever undone (but foi; this refuge from deferved wrath,) to call upon the name of the Lord Jefus Chriji ; that this apoille, in- fead of concealing the meannefs and weaknefs in which yepj Clrnjl lived, the fiiame and torture in which he died ; told you that on his crofs, he made atonement for lln, purchafed fmners with the price of his blood, that ihey might live in fabjcAion to him as their fovereign ; that he poiTelTed power irreliftible to fave, rev/ard, and eternally enrich his friends, or to confound, conquer, and puniih his adverfaries \ fuppofe the apoille to con- clude this adclrefs with a moll folemn ailertion, that if you refufed the call now given to you, and died v/ithout pardon from Chrift, you mull: feel the wrath to come : Inftantly upon fuch an addrefs, in the circumftances a- bove defcribed, your heart tells you. you would rejecl the meffenger and his call with equal difdain and hatred* For the life of yefusy infamous through innumerable llanders of the vilefl fort, and his death ignominious in your apprehenfion to the laft degree, muft make you treat the report of falvation by him alone, as the mofi; palpable lie, ever forged to deceive. Accuftomed from a child either to worliiip falfe Gods or the true one, without any affiance in a mediator, a facred horror muft chill your blood, upon hearing your idols degraded, and the worfhip of them declared wor- thy of damnation. Or if a Jew^ you would be ready to rend your garments on hearing "Jefus ^v^\\.q was a man, iicclaredto be one v/ith God : whilit every pafTion for iln= Chap, 21,] Gn the Operaiio?7s cfth- Holy Gbrjl: ni ful pleafure love of praitc, fe-.r of reproach, cr denre of fiiippIneG in tile world, miiic inilame your rag^c apTxinil a religion, which was fueh an enemy to them ail. * What, is the light of reafon to pierce ihrougli fucit a cloud of er- ror and prejudice F'What, the force of moral iiiafion or," die refolution of man, to make at OHce a faci-ifice of friends, relations, reputation, and even be deemed by iliofe, to whom you was before moil dear, a curfe to- your country *. Yet nothing lefs was a certain confe- quence before the eyes of all, who dared to ioin theni- iclves to the Loi'd jefiis,th2X. Jefiis^ who from the odium caft upon his name, by the Jews m every place, is mark- ed as the man zuhvni the nation abhor crtk. ' To vanquiih fuch deep-rooted preiudice and enmity againfl the Redeemer, the gofpel is to be preached ^vith the Holy Ghoft, fent down from heaven. Thus rllrnif^.- ed, the a^oilles were to be Vvitneffes ioxjefifs fand the redemption he fmiihed) both in Jerufakm^ and in all Ju- dea^ and in Samaria^ and unto the utterm.oft parts of ths earth. This almighty agent by his miraculpus gifts ia rich variety imparted to them., bore down the prejudices of isducation, the fear of reproach and death, and i^li bafer felf-love. This almighty agent, by his gracious influence on the m.ind (at the time he was appealing by wonderful figns to their fenies), made the glory of the Lord appeal* w^ith fuch tranlcendent excellency, that thoulimds were in every place added to the church, who loved their Sav- iour better than their li\'es. Thus in a vifible and grand difplay of power, t]:e Holy Ghoil fuifiiled the Redeemer's promile andiaid the foun- dation of faith in his name. In this manner He te/Hfied of Jefus and glorified hhn. He reproved the world of "lin, in their contemptuous rejection of Chrill ; of righteoui- nefs in his caufe 'and peribn. He convinced the world of judgni:;nr, in opening their eyes to fee the throne o£ Satan overturned, his oracles ulenced^his temxples clefer- ted, abh'jrred, and miferabl? captives under his yoke, fct * The unlearned re?.der i?^ to be iniorrned^ that the firft defenders of OJr l.o- ly Faith, all take notice of the cruel charg.es bniw-ht at:ainrtr:/-r;//;V.-,v/, oc the caufe of all . . He muft ecu- vince you what mean and low thoughts you entertained of the Redcem.ef, and yourbafe neglect of him., though evTsry name, and oiEce, and glory, that can magnify, ex » alt, and endear him to mankind, is conilantly given him in the oracles of God. The Holy Ghoft alio can alone enable you to fay withJ knovdedge and certainty, j'tjm Cbriji is Lord, to the glory of God the Father. And by his influence only, you can believe in )-o\ir heart, and boldly m^ake conteflion with your mouth, th.at if any man love not the Lord J{fi(s Chrift^ he Is anaihi7iia 7vnr' anatha^ accurfed of God ; and w^ithout a divine change, iure to be deftroyed by the Lord when he cometli to judge the world. Thus clearly to fee tlie glory of Chrift j and heartily to deteft the negled and diilionor iliewn to his perfon and his work, is a grace bellowed by tlie Spirit of truth, by wliorxi men are led into this ncccfia- ry and moft valuable know^ledge of Clu'iil. Again, vjhen the Comforicr is ccmc^ futh our Lord, he Jhall reprove the world of r'lghteoifncjs^ hecaufe 1 go to viy Father^ ayid the '^^orldfecih me no more. To confefs we are received into the favor of God l)y virtue of what another Tiath done, and that the efficacy «f the life and death of Chrift, derives pardon and ever- Chap. 22.] Holy Choft in all AgeSo 145 lafting falvation on all his faithful people ; is a rock of offence to our haughty fpirit, and a palpable abfurdity to men, who truft in them/elves as righteous. And though we profefs (having always been taughtr>.to do fo) rever- ence for the word of God, ftill, if left to ourfelves, we make perfonal worth and moral chara(5ler our foundation of acceptance with our Judge. Under accufations of confcience v/e fly to human frailty and the llrength of temptation, as our advocates j or to repentance and a- mcndment, as our propitiation. So obftinately (through pur corrupt nature) are we prepofleffed in favor of our \'irtues, that we can talk, and truft too, as if wc \i'ere as good as the law of God requires we fhould bej to enter into life by our own*Kghteoufnefs. It is the work of the Holy Ghoft to reprove the world for this felf-exalting lie ; this hateful, overrating, <)ur tainted, and much blemilhed obedience. He over-* turns all vain confidence, by eftablifliing the mind in the full knowledge of Ghrift delivered for our offences, raif- ed again for our juftification, aj^pearing in the prdence ^ of God with his own blood. From whence the conclu- lion is irrefiftible, that even the holieft members of the Chriftian church are accepted, not for their own i but Chrift's fake ; that his going to the Father, as mediator is all our hope, and his name, the Lord pur righteoufnefs our only ground of confidence, that God will be favbra^ ble unto us,, and not remember our fins ; that though repentance, love to God, and obedience without referve, niuft vouch our relation to Ghrift. yet neither fingly or united do they cover our tranfgreflions, or obtain for us eternal life ; for this we ftand indebted to the blood aad righteoufnefs of God our Saviour., But till the Holy Ghoft has convinced us of our ab^ folute need of imputed divine righteoufnefs, it is one of the moft ofFenfive articles of the Chrijiian^s creed. Piqu- ed at the low account this makes of the beft virtues in the bcft of men, we (hall clamor againft exalting la highly the Saviour's obedience and death, as a difpar- agement of perfonal holinefs ; and the gift of juftification unto eternal life, through the redemption that is in Jcfus^ will be deemed a contempt of good works. Td remove this natural blindnefs and ftubbom prejudice's T 146 ^ Onihe cofijiant Agency of tJje [SuNO. 22, the fpirit of truth' miift exert his kindly influence ; anci then what Chrift has done, luli'ered, and pleads before the Father, will be all our falvation, and all our defire. III. one inftancemore, the text under eonfideration de-^ ciares the perpetual agency of the Holy Ghoft. He fnall reprove the world of judgmcni^ becaufe the prince ^of this' world is judged, i. e. convince men of the complete vic- tory obtained by Chrift over Satan, in order to make all believers in his name more than conquerors too. Subjection to hn, though the vileftilavery on earth (fo very low has man fallen,) is earneftly maintained to be unavoidable. Every one (it is faid in all companies) has his foible : w^hich, in polite language means, fome dcteftable kift or intolerable temper, which lords it over ,him. "Unw^ill'ng to be fet*irfee,we magnify the force of temptation, and our own infirmities, keeping out of fight the mighty Redeemer, and then fay, Who canjland- before all thcfe I The Holy Ghoft, that gvand agent for the glory of Chrift, convinces us (if we are ever convinced), that we" greatly err in this matter, iince the prince of this world Satan, is judged^ already dethroned and vanquiflied by the Saviour, who is infinitely ftronger in them who believe, thaa the combined force of all outward oppofttion, or in- ward Gorruptionsv Thus it is plain to demonftration, if pride, or paflion, or difcontent ^ if intemperance or lewd- nefs^covetoufnefs or envy, or any evil temper w^hatever hold the maftery over us, it is becaufe fm is neither ex- ceedingly fmful in our eyes, nor grievous to bear ; there- fore we refufe to cry out for deliverance. Like infa- mous wretches, who prefer rags and fores wdth idlenefs and beggary, to honcft labor we will not he made whole. For this purpofe, now -perpetually^ as in the apoftles days., is the agency of the Holy Ghoft experienced by every one who beHeveth in Jcfus, And now, as then, a man connot enter into the kingdom of God except he be born of water, and of the fpirit. But the agency of the Holy Ghofi, when he teftifies of Chrift, and glorifies him, is quite diftincl from tJie means which convey the tcftimony. This important diftin6:ion is carefully- noted in fcripture. Thus it is- written of the apoftate Jews^ Hear ye indeed^ but perceive Chap; 22.] " Holy Ghojl in all A^s i 4-7 not^ make the heart of this people fat ^ and make their ears heavy ^ and J}} lit their eyes^ left they fee ivith their eyes ^ and bear with their earsy and underftand ivith their hearty and convert and be healed. Here obferve well,, is the call of •the word, yet a refufal of grace to make it cTTeclual on account of their InfiifFcrable provocations. The alarm- ing exprellloiis, Mahe the heart of this people fat, and make their ears heavy, and fhiit their eyes, cannot poiTibly mean that God infph'ed //r^^/witk contempt for his holy- word, or difaffedion to it ; but they mean that difdain- ful contempt of his word, and obilinate difaffeclion to- v/ards it, do certainly follow where the Spirit of grace is •withheld. In coufn'mation of this truth, it is written., that the Lord opene-d the heart of Lydia to attend to the things fpoken by St. FaiiL Jn this inftance, you plainly fee the man of God preaching Chrift, and all that is need- ful for the converfion of the foul, on the one hand : on the other, the God of all grace exercifing his powerful influence, by which the apofties preaching obtained fuc- cefs. Indeed we are taught always to diftinguiih be- tween the means, and inftruments made ufe of, to con- vey grace to the foul, and the Holy Ghoft from whom that grace proceeds. This animated interrogation on the fubje(^ is put by the great apoftJe, Who then is Paul, and r.vho is Appollos ? But miryfters by whomye belie^ced, as the hord gave to every man ? / have planted, Apollos watered^ but God gave the increafe, 1 Cor. iii. Here, in the ftrong- efi light, the means of grace, and the eternal Spirit from which they receive their whole efficacy are reprefented as entirely diftincl from each other. By undeniable con- fequence, the foundation of Chriftian faith is laid by the fjoly Gl^oftin the heart of each believer, and his agency- is as real and fuccefsful at this hour, as when miracles were wrought by him through the hands of the apof? ties. From what has been offered you may underftand the nature of the abiding operation of the Holy Ghoft, and know whether it has taken place in your ibul or not, by your knowledge, or ignorance of Chrifl crucified. Befidcs this, the fcripture teaches us to regard the Ho- ly Ghofl as the author of every divine temper, by which his indwelling prcfencc is manifcfted beyond a dQ\ibt, 148 On the conjiant Agency ofthe^ ^c. [Sund. 22, If you love God for fending his Son into the world, and feel confcioufnefs of his love to your foul, this is no more acquired by your own refledions or conclufions, than the foodful grain, which enriches our fields, is felf-produced. // is Jhed abroad in your hearty by the Holy Ghojl given unto you. If this love creates joy, from the confideration of the great good you poffefs, and as an earneft of infinite- ly better, this fenfation in honor of its author is called, joy in the Holy Ghoji, If whilft God and eternal judgment are in all your thoughts, you now poiTefs peace, through '^efus Chriji^ by whom you haye received the atonement ; when before, the mention of fuch awful fubjecls excited dread or difguft : this marvellous change claims a divine parent, and is cTiHed The fruit of the Spirit. If poffefling the heavenly treafure of love, peace and joy, you are pa- tient in troubles, and under repeated injuries gentle^ inerciful, and meek, this union of amiable tempefs is from above the fuperfcription of one fan£lified by the Holy Ghofte Further, in order to withftand temptation mortify our evil tempers, and perform obedience, we are taught in fcripture to implore the Spirit of God, who helps our infirmities in prayer : arid all true Chrijlians liave accefs to the Father, through the mediator by one Spirit, Ephef, ii. 1 8. Alid when they are exhorted to, be full of the high praifes of God, they are exhorted. at the fame time to be full of the Holy Ghoft ; which is expreffed not only as a promifed privilege, but a neccf- fary duty. From \whence it is evident, that without * him, all our fervices will be a maimed facrifice, and want the very foul which can enliven them. In a word, to exprefs the never-ceanng agency of the Holy Ghoft on the hearts of the faithful, and their per- petual need of it, their life is called 'walkings living in ths Spirits Chap, 23.] Properties of the Spirit^ s hjiuence. 140 SUNDAY XXm. OOOOOOOCAOOO CHAPTER XXIIL Qn the PrCPERTIESOF the SPI^^.IT'S iNFLUENCr, ANIi THE DARING ImPIETY OF DENYING IT. jrlAV.lNG produced from fcripture, proofs fuf&cicnt of the operations of the Holy Ghofl on the underftanding and will of man, and pointed out its diftincl agency, it is proper to prevent enthuliaftic er- rors, that fome further obfervations fhould be made on the pecaliar properties o,l the Spirits influence. It is difcernible only by its fruits. He acls in a man- ner quite fimilar to the eftabliflied courfe of nature. The prophets, apoftles, and Chrift, their head, refer us to the vegetable world for illuftration of his influence. As the juices of the earth do not immediately flioot cut in fruits or flowers, but are at ftrft received into the root, fromi thence ' gradually rifcend' the trunk, vv^hence they are dif- fufed through the branches, by which means they live and flourifli to the conviction of every fpedator, vv'hilft the moft penetrating cannot tell how ; fo is it with the agency of the' Holy Ghoft. — -He breathes fpiritual life in- to man, which appears in the turn of mind, the fubject of liis thoughts and difcourfe, in his hopes and fears, joys and forrovv', love and hatred. ]'2vcry one perceives the change, while the Author of it remains invifiblc ; and the method in which it has been accompliflied, incom- prciicnfible. Yet though the influence ha fee ret ^ its ef- fect is noble and powerful. He who is bom of tlie Spir- it, is born to conflict, toil, labor, and victory ; not fo much at prefent to enjoy, ?.^ afl : a power, tlierefore, is given proportioned to the difliculties a Chrifdan meets, and the enemies with whom he fghts. ' Thus it is de- clared, Whatfoever is born of God o'vcrcomcih the 'i^vorld: the Tove of its pleafures cannot corrupt hini^ nor the fear of its frowns dcUr him from his duiv. 150 Properties of the Spirit^ s Injlue nee [Sukd. 23* But this mighty influence exa^lly correfponds with the written word ; and is preferved and increafcd by life of the means appointed for this purpofe. The Holy Ghoft makes no new revelation in point of do<5brine or duty, only gives efficacy to what is already revealed ref- pecling both. No other change he works in the "foul, than what the oracles of God defer ibe and promife, and unprejudiced reafon muft pronounce oxelient and de- firable in the high eft degree. He works by apt means, the increafe of his own influence, which yet remains dif- tin6l from them. As natural lil^, though perpetually maintained by the power of God, is not miraculoufly upheld, but in the ufe of food, exercife, reft, air, and fleep ; fo the immortal foul, when born of the Spirit, delires the lincere milk of the word, to grow thereby ; watches and prays, and by light from Heaven, avoids all things hurtful, and values and prizes whatever can be profitable to it, > This influence varies in its degree. Thofe who par- take of it, not only differ from others, who fhare in the fame divine privilege, but in theftate of their own mind, at different times, with refpecl to the benefit they enjoy. Some have much more light, comfort, and ftrength than others : and often the tranfition from peace to trouble^ from tranquility to conflid:, is very quick. But this dif- ference in thofe who live and walk in the Spirit^ is owing generally to difterent degrees of watchfulnefs, diligence, and fidelity in the ufc of talents, entrufted to their care. The Spirit, we are told, is often grieved and quenched by careleflhefs, negle61: of fecret prayer and meditation on God's word, and much more by felf-pleafing complian- ces, and more ftill by a fall into a prefumptuous oftencc. . In fuch cafes, the paternal juftice of God requires proper rebukes fhould be given ; that his children, feeling their own miferable deadnefs of foul, and being full of uncom- fortable reflexions, if not of difmal forebodings, m.ay be * more vigilant in future, to avoid every inftance of undu- tiful carriage, and learn to prize the light of God^s coun- tenance above every temporal blefTing. Whilft to en- courage and reward the humble, zealous obedience of thofe who labor with all aclivity, to fpread knowledge and fave fouls \ to comfort the diftreflcd, befriend the' CiiAP. 23.] Properties of the Spirit^ s Infiuejice. 151 poor, the fatherlefs, and widow ; God, Father, Son, and Spirit will love them with peculiar delight, and come un- to them and make their abode with them. Declarations to this purpofe are frequent in fcripture, and plainly^ marked in the lives of the prophets and eminent fervants of God. Thefe declarations fiifliciently vindicate the doctrine of divine agency on the mind, as if it reprefent- ed or made men machines ; whereas it is impoffible for us to do any acl with liberty, if we, when our under- ftanding approves, and our heart chufes the fervice of God as good, are not free indeed. After the proofs above advanced of the divinity and work of the Holy Ghoft, the inferrence unavoidably fel- lows, how impious is the way of the world, which blal- phemes the agency of the Holy Ghoft, as the whim of a .'diftempered brain, or the notion of enthuliaftic knaveSy who make fools of the people. To cover tht daring impiety of thefe reproaches, it is common to urge the fliamelefs pradices of religious men in pail and prefent times. A pica, weak as the offence it would excufe, is provoking in the fight of Heaven. Por what can be more weak than to ridicule and explode :i thing, merely becauie it has been and is abufed to pur- pofes, totally oppofite to its real tendency ? Had this ar- gument force, we muft f enounce the ufe of reafon, no lef^ than reject the doctrine of divine influences : for what can be conceived more injurious to the honor of God, or good of man, than principles which the loudeft advocates for the fufficiency of reafon' s light, have pub- iifhed ? And if the fancies of wild and wicked enthufiafts, who claim the Spirit's influence to fanftify nonfenfe, fpirituai pride, or, what is worfe, to cover villany and lewdnefs, be a good reafon for denying the influence of tlie Holy Ghoft on the hearts of the faithful ; we muft :ilfo allow the execrable blafphemies againft faith and ho- iincfs, vented by many who extol the powers of reafon, is as good an argument for fupprefling the excrcife of the rational faculty, at leaft for reprefenting it as extreme- ly hurtful, and alway§ to be fufpeded. For if duty be violated, what does it fignify whether the violation pro- ceeds from imaginary infpiration, or felf-fufHcicncy in a warm, who m^es fus God out of his own brain, and 152 Properties of the. Spine's Injiuence. [Sund. 2S* gives him properties pleafing to his own wicked heart ? Does not every intelligent perfon diilinguifli between the ufe and abufc of reafon ? And is it not infatuation to do otherwife ? Reafon, therefore, and candor, and, what is more, the authority of God requires you to try by th^ touchflone'of his word, whatever claims to be the fruit of the Spirit, leil you condemn what is really wife and excellent, when its bafe counterfeit only deferves to be condemned. If ^^ou refufe to examine by this teft, it is plain, enmity againft the Spirit's influence reigns in your heart ; therefore, with impious raflinefs you gladly con- found things moll: widely dyFerent, the Spirit of truth, with the fpirit of delulion. The other plea, urged with airs of great confidence, a- gainft the influence of the Holy Ghoft on the heart, is as ihamefully inconclufivc ; ignorance of fuch influence on their own minds. We know, fay ail profane, carelcfs and proudmen, nothing of this kind ; argue therefore as long as you pleafc about it, Vv^e are determined to believe it is only the mere work of imagination. In every other cafe, you would defpife this inference as a palpable abfiird- ity. Was any one to aiiirm, we never ought to be- lieve another perfon can polTcis any excellency to which we are Grangers, would not you think their ftupidity too ffreat to deferve an anfwer ? We do not eftecm brutes capable ofjmlging'^&hout the perfections of man ; hor fome men at all more capable of judging what excel» lencies others have attained. Hen eminent in the fci- ences, feel a pleafure to which all befide are ilrangers. Should a number of clowns grin and feoff at the men- tion of fucli pleafures, confident they have no reality, would not their folly be too grofs to need a reply r But the difference betv^een fpiritual men, and all who know no more than tlieir ovv^n underftanding can teach them, is greater than that between clowns and philofphers. This is certain from fcripture, becaufe there the differ^ ence between men born of the Spirit, and thofe born of the flefh only, is called a paflage from darknefs to mar- vellous light, from death to life, to exercife the mind with high efteem, frequency and delight on fubjedls be- fore neglecled, defpifed, abhorred. Befides, when it is ^aid, we will admit no operation of the Holy Ghoft in Chap. 24] O/z true andfalfe Repeniariceo 155 the foul, becaufe we know not there is any, this is to make their own knowledge the meafure of truth ; a fol- ly of the largeft fize. They have a right to fay. We in- deed know nathing of divine influence on our oivn hearts ; we pever receiv(5d any illumination of our minds, or change in our will, no defire of communion with God, or jsy^ or confolation in Chrift. All unreafonable and wicked men, who have not faith, may with great truth fpcak tlms of themfelves ; and in this manner, the fcripture conftantly fpeaks of their condition. But to go further, and be confident it is the fame with all men, as with tliemfclves, this is to deny the effential difference, which marks thofe who love and are in Chrift jefus^ and iepa- rates tkem from the children of this world. It is impu- dently to deny there is any work of the Holy Ghoftj though the icripture gives a clear, full, diftinct account of this work, and of the life it produces and maintains in the foul. It is to lie againft the Holy Ghoft ; becaufe if there be no operation from him, then the fcripture.. which fo conftantly fpeaks of his influences, commanding men to feek after them, is a fable, though it be faid to be written by infpiration of the Holy Ghoft. Finally^ fuch an abfurd aifcrtion betrays the miferable condition of your foul v/ho make it, fince you could not prate Vvdth malicious words againft this divine agent, unlefs you vv'-as yourfelf earthly, fenfual, having not the Spirit, SUNDAY XXIV 6O00COO0O00O CHAPTER XXIV. On true and False Repentance. J/HE word of our Saviour is exprefs, m concurrence with all the prophets, that without repent- ance we muft perifh. This is a truth too plain to be call- ed in queftion. Yet the love of fin rendering us avei fe^ U 1S4 UmrueajidfalfeRepeniafUt. [^Sund. 24 to repent, \vc naturally iubuitute fomething for repent- ance coniiilcnt with felf-indulgencC) andfoolilhiy truft in this bafc counterleit. To put therefore, true and filfe repentance in oppofi- tion to each other, will be a fubjed of mucftl inftrudion^ and great ufe, tlirough the divine blefiing. >• Obferve then, falfe repentance takes its rife only from fear. When confcience fliarply accufes and threatens im- pending deilrudion ; when the law draws up the inditl- ment, thus and thus hail thou done, and the wages of thy fm is death ; much diftrefs of mind muft be felt, and felt- love will prompt to tears and lairientations, to refolutions and pomifes of amendment, and a renunciation of the beloved iuTc, which is now the caufe of fo much pain and dread. Yet no fooner is the llorm over, which fear of death and judgment raifed, than the falfe penitent grows eafy ; liftens again to his vile feducer, and works iniquity with ail greedinefs, till fome frefh alarm revives his fears, which again produce the fame effecte. Ihus too many repent and live in fin,, till their hypocrify receives its jult reward. Or perhaps deeper impreffions, made by di{]:i;efs of con- fcience, produce a reforma,tion of nranners, and an abid- ing dread of fome prefumptuous oftencc, which has made the falfe penitent fmart fo feverely. Yet in this cafe, the fmner's pafiions are only chained up, and he deter- red by an external caufe, from living after the defires of Ms heart. It is true, terrors often prepare the w^ay for true repentance j but, remaining alone, efl'e£c no conver- fion. Yet it is much better to tremble under apprelienfions. of WTath. to come, than have no forebodings, and a con- fcience paii feeling, And far the greater part of true pen- itents, who have been moil exemplary, and whofe con- verfion encourages the vilell to turn to God, have iiril: cried for mercy, like the jailor at Philippic ahnoft at their v;its end, for fear of being lofc for ever. Inftead, there- fore, of conftruing v/hat has been faid to expofe falfe re- pentance, as if you had not taken one ftep right, becaufc you have turned to God out of fear, let it only excite you to pray, that terrors, and checks, and reformation ixQxw mere idiAow^^ w^hich are no certain proofs of true €ka?. 24.] On iviiC and falfe Repentance* 155 repentance, may be perfected in what undoubtedly are. Thefe certain proofs are forrow for lin, and averiion to it, from an abiding conviction cf the diflionor and ii>< jury it offers to God ; from a confcioufnefs that your deportment and the ruUng tempers of your heart, be- fore you turned to God, have been very bafe and de- teftable. The language of a true penitent is this, / ac* ^knowledge my iranfgrejjion^ arid my fin is ever before me; agalnft thee only have ifnned : mine iniqidiies are gone over mv head^ a^ an heavy burthen ; they ar£ too heavy for me* Deliver me from all jny tranfgreffions ^ let not my fins have dominion over me. Here is hatred of all lin, and grief of heart for having done iniquity : here is a deiire, that no lufi: fhould be fpared, thougli dear as a right eye. How glaring a difTerence between the reftraints of fear, And caft- ing away lin becaufe compelled for a feafon by the laflies of a guilty confcience^ and loathing ourfelves for what we have done, and the very temptations and motives with which wc fo vilely and readily complied ; between a mere regard to our own fafety, and ardent fixed defires to conquer corruption in every lliape, and life for God alone i Falfe repentance diOionors God. by diflrufting his mercy. It i^ full of unbelief, though a bieiled door of liope is opened for finners of largefi nre and deepeft dye ^ though pardon and everlafting falvation are offered with- out money, or price, to ruined fm.ners through the blood cf Chrift, which cleanfeth from all fm. Even in this glorious refuge, the falfe penitent fees no fafety. The law of God challenges his obedience, anc' condemns his tranfgreiTions -: confcience concurs with the precept and fenten<:e of the law ; in order therefore to pacify -confcience, fatisfy the law, and lay a good foundation, as he thinks, of hope, the falfe penitent is made up of refolutions, promifes, attempts to obey better, pennances, raid a variety of fel f-righteous fchemes. But his fad defefts in all thefe things ftill leave him in fears, which again excite to new endeavors. Thus a falfe penifent, notwith- {landing the greatnefs of his forrow a.nd the pain of his convictions, Itill feeks righteoufnefs by his works, afraid to truil in the mercy of God, manifefted in the death of his only Son.* Indeed, a falfe penitent may have fo muci 156 ■ On true and falfe Repentance, [Sund. 24* regard to Chrift, as to ufe his name in prayer for pardon, though he dare not truft in his facrifice for it ; ftill he has a fecret hope that his forrow, if it were more fmcere ; his reformation, if more exemplary ; and his perform- ance of duties, if more exad, would recommend him to the favor of God, more than Chrift's merits can, and prove a better fccurity againft puniihment. He cannot look for the mercy of God unto eternal life, through our hord Jefus Chrijl ; he muft feel fome worthinefs of it, in himfelf. The nature of true repentance is in every refpecb dif- ferent. The true penitent approaches his much-injured Maker, feeling his defer t of eternal rejection, but he comes before a mercy feat ; he confeflbs, were God to mark iniquity, he could not ftand before him, yet re- members there is forgivenefs with him, that he may be feared, and plenteous redemption. He looks to the blood of Chrift alone to cleanfe his foul, and take away the curfe due to his great offences. Wajh me thoroughly from my wUkednefs^ and cleanfe me from my fin ; purge me 'unih hyffop and IfJoall he clean^ ivafh me and Ifhall be ivhif- er than fnow. This hope of mercy imbitters to him all his fins, makes him loathe them, and cry for deliver- ance. Is God ready to forgive, faith the true penitent, and have I linned againft fuch aftonifhing goodnefs ? Is fui fo hateful to him, that to make atonement, it muft be punifhed in his dear Son ? How then muft I appear in his eyes, who am nothing but fm ? Have my offences been accellary in nailing Chrift to his crofs, and bringing him under the agonies of a curfed death, and fliall I take pleafure in them again ? Have I difhonored God fo m.uch already, loaded his dear Son with fo many indignities^ and brought fuch a charge of lin upon myfelf ? It is high time to caft away every vile luft, as an ene- my to God. liov/ plain is the oppolition here between flying from God, in fear, like Adam after his fall, and an humble ielt-condemning approach to him, like the prodigal fon ■tvi his father ; between proud, though earneft attempts to obtain favor with God by newnefs of life, and de- pendence for pardon on the blood of Chrift alone j be- Chap. 24.] Ontrue and falfc Repentance. lo7 tween diftrefs from regard to perfonal fafety, and grief and fhame for iin, as the greateil evil in the world, and the bafeil return to God and Chrift. Falfe repentance can coniiil witli averfion to God and his Law ; in true, the love of both prevails. Thofe ter- rors, which awakened hnncrs feel, arife from lively ap- preheniions of God's juilice. I'hcy know they .have greatly provoked him, and therefore want fome covert from his wTath ; and having fome idea both of his holi- nefs and power, he appears an infupporlable enemy. They dehre, therefore, to be at peace with him, knowing the quarrel \dll end in their everlafting deftrudion. Upon this account they rcfolve to obey him, as fiaves ferve diligently a tyrannical mailer, though tlieir inclina- tion be direclly contrary to their work. Thus in the cafe of flilfe penitents, were the penalty of the law remov- ed, they would prefently return to their old coiirfe with dehght. The true penitent, on the contrary, fees great excel- lency In obedience, and drives, for this reafon, to obey with all exaclnefs. He grieves not becaufe the law is 16 ftricl, or its penalty fo terrible, (for he eilcem.s the law to be holy, and the comm.andment holy,,and juft, and good,) but that he is carnal, fold under fm ; that from a nature oppofite in its bent to God, he can make no better pro- grefj in his ways and fervice. He breathes earneilly after liolinefs, efteeming it no lefs a bleiiuig than deliverance from condemnation ; he does not delire the law iliould bend to his corruptions, but that his heart ihould become fully fubjecl to it. To partake of the redemption that is in Jcfiis^ to make a progrefs in conquering every vile affection, and to live in communion with Gocl, is the whole wiili ot his foul. Falfe repentance v/ears off witli tlie alarming convic- tion from which it fprung, but true repentance is the con^ Jlant exercife of the fouL Many fad inifances, v/e find ofperfonswho for a time appear under much trv^uble aad forrow for their fms, yet tluy return to them. Others quiet their confciences, by refiecling upon the diftrefs they once were in for their fms, and take comfort in their reformation and formal courfe of religious du- ties. From hence they become luke-vrnrm and fecure> J 58 On true andfalfe Repentance, [Sund, 24« Some of this charafter will even boaft of their experience, and talk of the joy they have in God, whilil they know nothing of humiliation, for their remaining manifold corruptions, imperfect duties, and numerous failings. Hence their prayers are habitually offered up in a flothful fpirit, without deiiring an anfwer ; the great things of God's law are but mean in their eyes, and all their religion is reduced to a lifelefs form, to God hateful, and to themfelves unprofitable. On the contrary, true repentance produceslaflingfelf- abafement for remaining corruptions, as they are difcov- er»d. The true penitent does not forget his paft fms, be- caufe he has peace with God, The enjoyments of fa high a favor, makes the rememxbrance of his offences much more grievous. Not that he looks back to pafl years for matter of humiliation ; his prefent ftate of mind calls upon him to renew his confellion and forrow before God. Such frequent workings of a carnal, world- ly, unbelieving fpirit ; fo little love to God or man ; fuch a taint brought upon the foul, under provocations to envy, pride, anger, impurity, and difcontent, though his fellow-creatures fee it not, yet he groans, often, being burdened with an evil nature. Sorrow and fliame there- fore for iin,^ he continues to feel, till death gives him a difcharge from this warfare. Do I know (fays the true penitent) that God has par- doned my fms ? What an inftance of mercy is this ? How marvellous the grace which plucked a brand out of the fire ! And am I ftill doing fo little for him who hath done fo much for me ? O vile ingratitude ! O that I could obtain more vid:ory over my corruptions ! How often have I lamented my infirmities and defe(^s, yet have caufe to do fo flill ! How often defigning and pur- fuing clofer communion with God, but what a poor progrefs do I make ! How would the defilement found in my beft duties feparate betwixt God and my foul for ever, had I not the blood of Chrift to cleanfe me, and the benefit of .his intercefilon, as my glorious advocate vyith the Father ? O wretched man that I am who Ihall de-^ liver me from the bodv of this death ! Chap. 25.] On true and falfc Repentance, 159 S U N D A Y XXV. ooooooooaoooo CHAPTER XXV. The same subject continued. r ALSE repentance produces only a par- tial a:mendment ; true, an equal oppofition to every kind of difobedience. As fome grofs oitence generally excites that fear which is the life of falfe repentance, deliverance from its dominion too frequently fatisfies without any further change. Or if the falfe penitent is zealous for religious duties, who w^s once profane, he will live in ftrife, injuftice and uncharitablenefs ; if he contend ear- neftly for the truth of the gofpel, he will love money, and value it more than the peace of God. And under the form of godlinefs, he feels no pow'er from on high ; like thofe oiLaodicea^ he is perfectly fatisfied with himfelfe Directly oppofite to this, is the charader of a true pen- itent ; he finds indeed, as we obferved before, continual . cau(e to confefs his imperfections, and feek renewed par* don in the blood of Chrifl. But though he has not al- ready attained, neither is already perfect, yet he w^atches and itrives againft all that is evil, and labors to be trans- formed into the image of Gocf. He cannot be fatisfied •with freedom from prefumptuous tranfgreffion ; all the gracer> of the bleffed Spirit are beautiful in his eyes : he cannot live without them ; purity, humility, meeknefs, charity, patience, faith and love are implanted in his fouly and he conitantly ufes the appointed means to eitablifh- and encrcafe them more and more. I confefs, faith the true penitent, my heart is deceitful above all things, and d-efparately wicked ; this makes mc feel the need 1 have of power and grace from Heaven to keep me : yet my defire is before the Lord, and my groaning is not hid from him. I can truly fay, I hate the thought of fool- iflmefs, but thy law do I love. O that my w^ays were luade fo direft that I might keep thy kw. 360 ^ Oniruc andjalfc^Repcnicnice* [Sund. 24« It will luiHce to mention but one inflance more. Falfe repentance luffers us balely to yield to the fear of man, whiifi: true repentance leads us to forfake all to follow ChriiL Many fct out a little way, and run well in reli- gion, till love of praife or dread of contempt conquers them, and they turn back. Their own relations or per- sons who can be of great advantage to them in the world m.uft at all events be pleafed"; no fmful ways, therefore mull they abHain from as fikhinefs, if io doing will for- feit their favor, by whom they may gain or lofe fo m.uch. The true penitent, on the contrar}^, heartily affiam^ed of his p^vfthfe, and determined, from love to God, to do his will, carefully avoids every Ihal'e and every occaiion whichx would endanger a relapfe. He will no longer comply with evil cuiioms, or call innocent, what gives tem.ptation its moft inviting form ; diverls the thoughts entirely from God and eternal things, and inflames thcfe pailions, v/hich wifdom, intereft, and duty require men to fupprefs. For confcience fike, therefore, he will rifle the lofs of temporal advantages, and rciift the intreaties and bear the frowns of relations and friends, fooner than be feduced from his vigilant jealoufy overfm, and all ap- proaches to it. He will w^alk with gfeat circumfpeclion in regard to all perfons and things, kit they fhould ob- ilruct him in his pilgrim.age. It is his Redfafl purpofe, lofe or fuller v^hat lie may, never to yield to popular er- rors, or the falliion of neglejcling the foul, but to repel eve- ry infinuatlng advocate for conformity to cufcom, faying. Depart from me ye vjicked^ I zvill keep the eo?nmand?nenis cf Tiy God, The vaft importarce of the fubjecl requires us, to fura tip the feVeral particular inftanccs in which true and falfe repentance differ. Falfe repentance is the offspring of fear ; true; of light fi'om Heaven, which makes iin nppear exceeding fmful : falfe repentance feeks relief from its fears, and builds its hope on better obedience, fufpicious of the atonement made on the crofs ; true^ confides in this alone, having the heart fprinkled witli the blood of Chrift from an evil confcience ; falfe repen- tance can coniift with an averfion to God and his law ; in true, there is a love to both. Falfe repentance is tem.- porary refpeding grofs fins, and then fettles into a def- Chap. 25.] Qn true and falfe Repentance. 161 picable form of leligion \ true, is an abiding felf-abafement before God, for which there appears abundant caufe, from growth in the knowledge of him, and of ourfelves. In falie repentance fdme . beloved luft or bafe temper is fpared, and a partial obedience is offered up to God 5 \vt true the change is Univerfal and followed with all the fruits of the Spirit. Falfe repentance will lead a man to obey God only fo far as he may without perfecution or reproach ; true, is content to go through evil report, con- tent with the praife of God, let men think or do aS they pleafe. This view of the difference between falfe repentance^ and that which is unto falvation, would be fufficient on the fubjed, were the word of God generally known and received : for that commands all 7)ien to repent ; affirming that eternal ruin muft follow, except we repent. But a- las 1 in flat contradiclion to fcripture the falhionable fentiment and general conclufion is that thofe only need repentance whofe wickednefs offends fociety ; the lewd, the drunken, the diflioneil, and profane ; In the judgment of the worlds ignorant of natural depravity, and proud- ly prejudiced againft the doctrine, much evil muft firll be committed before a change of life and heart can be at all neccffary. To fpeak out more plainly, a fober young gentleman^ who has been dutiful to his parents, kind to his relations, well efteemed abroad, arid much commended at home, kept at the fame time, by his afflu- ence, from the temptation ,of doing any thing men in general account bafe, is apt extravagantly to over-ratQ his own condud, as all around hinl do, and to fuppofe he has done nothing which calls for godly farrow, or ought to trouble his confcience : lie is confident you greatly injure him by iniifting that he can never be fa- ved without fucli afenfeof fin, loathing of himfelf, faith in Chrift, and zeal to honor God, as confbitute true re- pentance. In the fame mifl:ake a young lady, trained up to affa- bility and politenefs, to love peace and harmony, can be guilty of no offence in the eyes of the world, without doing violence to all the reflraints of modefty, decency^ and character; of canfequence felf-pleafing thoughts of her own virtues will fill her mind ; Ihe will hardly believe % W 163 On true andfalfe Repentance, [Sunt). S'i*- young lady of her good character has any occafion to confeis herlinfuhiefs before God '^vith Ihame and forrow, or that ihe needs repentance. Many, and of great name too, I allow, are advocates in favor offuch amiable per- fons, who ' conclude (human frailty con fidered) none can be in a better Hate. But the fcripture is the deciiive ilandard of right and wrong, ;>ind mull at laft prevail ; now the fcripture has condemned alL No fobriety of manners, therefore, no dutiful or kind carriage towards parents and relations, can exempt you from this condem- nation ; nor can your ftate be fafe, till you have repented. A charge of great finfulncfs Hands in full force againfb you, as Ihall now be proved. Be it granted, that you have been ahvays decent and of good report ; that no relation or friend, touching your behavior to them can fee any thing which wants amendment. To a better character no one, void of true repentance, can lay claim. Yet granting all this, an entire change of heart is,, as neceflary before you can pleafe God or be meet for Heaven, as in them whofe company you flee for the bafenefs of their conducl. Confider much admired youth, how has your heart Hood affected towards your Creator ,Preferver, and Judge? You have received from his bounty, every endowment which makes you pleafe ! He is infinitely excellent : have you loved him, and from love employed your time, talents and influence as he has commanded you to do ? Do you reverence his word, meditate with pleafure on its facred contents, and in the folemn hours of prayers, endeavor to honor him by the deep humility of your foul : in o- bediencne to his tender counfel, do you avoid giving into fafhionable converfation, calculated tojuftify and indulge pride, fcnfuality, ambition or avarice ? Is your defire a- bove all things to live in fabjeclion to God, and continu- ally to depend, as he commands for right eoufnefs and ftrength on the Lordjefiis Chriji ? If confcience teftifies, that you are a ftranger to fuch intentions and tempers, (and it mufl teltify fo, except you have repented,) then your life has been led entirely under the power of a depraved mind ; it has been one continued courfe of fm, notwithftanding your many ami- able qualities, and all the efteem they have procured you-: Chap. 25.] On true and falfe P.epeiiiancc, 1 63 for your whole ftudy and aim has been to pleafe your- telf, and gain reputation. God, his truth, honor, love, and mercies, have been utterly forgotten. In the midft of all that decent regard which you paid without failure to every one around you, God alone has been treated with negled. But if this be true, what account is to be made of your ejfcmptjon. from the common vices of youth, or your great and good character amongil men I Is not neglecl: of God, and injuftice towards him, ^ charge of itfelf fufficicntly bafe and wicked ? Does it not. Cill for deep forrow, for felf-abhorrence, for an entire change of mind ? Or can any one abfurdly fuppofe all offences immediately againft God, are cancelled by amia- ble deportment to parents, and relations, and friends ? Where no deiire to pleafe God, forms and governs the tempers, the difference muff be nothing whether felf-love chufes a way of gratification more reputable, or one which men agree to reproach. In both cafes, the fervice cf God is equally defpifed, and himfelf treated as a cy- pher. Without true repentance, therefore, you remain involved in all the guilt and mifery of a creature fallen from God, letting up your will above his law, and your- felf above him ; and dying in fuch a fpirit, you muff be loll. Equally vain (though very common) is it for men to truft in honefty or generofity to relations, dependents, and neighbors, as fetting afide in their cafe, the need of true repentance. What can be more \a eak ? is no lin but diflioneily forbidden, or hateful to God ? Is there the leaff hint in his revelation, that one or two good quali- ties will atone for what is wicked and deteftable ? You may abhor every fpecies of diflionefty, and delight to do ads of kindnefs, yet be proud and fclfrfuilicient as Luci- fer, luftful as a fatyr, utterly profane as an infidel- ; a llranger to every temper a creature, and a iinner ought to feel, as muct as if you was the vilcft cheat on eartli. Igrant.felfiih men extol honeffy and benevolence, with the loudeft applaufe ; yet muft the mind be humble, be- fore the honeft, generous man can pleafe his Maker, Though I give all my goods to the poor and have not love(yhQ love of God and man, which before true repentance cau have fto place in the heart) it profitcth me nothino^. 16'1^ On true andfalfe Repeniance, [Sund. 25, When the obfervance of focial duties, therefore, is ufed as a plea to difpenfe with godly for row for fin, and de- pendence upon Chrift for falvation, the Heaven daring imagination proves the heart, which harbors it, totally depraved, and requires as great an exercife of mercy to forgive fo wicked a thought, as to pardon thofe who de- fraud and injure man. You have now been inftrucled in the nature of true repentance ; that it is an entire change of judgment, tempers, andpradice ; and that every creature, fallen from God and righteoufnefs, mufl experience this divine change or perifh. I would hope, therefore, your cpnfcience is now in fome degree awakened, and that you deiire to know what method you muft take, in order that your repen- tance may be unto falvation : if this be your defire, in- flead of multiplying directions, it will fuffice to point out the few which follow. Read much the fcripture, with prayer to underfland it, as the method which God has prefer ibed for your, re- covery, and dwell on thofe particular parts, which def- cribe the nature of true repentance. The fifty- firilPfalm delineates to perfedion, all the properties of a , contrite Ipirit returning to God. The fifteenth of St. Luke pre- fents us with an affecting picture of an acceptable peni- tent ; and in the fifth andfixth chapters of the Efhcfians^ the entire change of heart and. life eflential to ail Chrif- iians^ is at large laid before you. Thefe, and fever al iim- ilar parts of Icripture, you muft read with care, and take pains to underftanr^. In this employment you are feek- ing after knowledge, and are in the way to have thofe very difpoiitions towards God, fpring up in your foul, which, you read, conftitute true repentance. 2. Confider with much attention, the corruption of your nature. Only commune with your own heart, and you will immediately find your inclinations ftrongly bent to many things you ought to hate, and that you have a great averfion to things excellent ; you will ob- ferve an excdillve degree of felfiflmefs cleaves to you, and a lamentable indifference to the peace, comfort, and wel- fare of others. Upon examination, you will find many bafe tempers have a root in your heart, and work on all Chap. 25.] On true andfalfe Repentance. a 65 temptations fulted to excite them to your great defile- ment. The fruit alfo of this natural depra\'i!:y, you muft obferve, h-^s appeared in your numerous oficnces. Re- collect the feveral relations and places you from your childhood have lived in, and what/your faults were in each : above all, dwell on what is called in Icripture your own iniqvfityj which has enllaved and defiled^ you above every other corruption. It may be pailion, pride, envy, Icwdncfs, liying^ love of money, or praife from men. Call to remembrance the many inftances in which your fm has broken out, fo as to leave great guilt upon your mind, and iliarp upbraidings, yet has prevailed after all. Think how you have pleaded for rebellion againft God in your own cafe, ftiiled convicHons, and even prefumtu- oufly, and with deliberation, done evil. Think with what neglecl and contempt you have treated the gofpel, though the wifdom of God, the great refult of his infin- ite underilanding and richeil mercy. You would not fo much as enquire about it, or take the leaft pains to inform yourfelf \y\\j Chriil came into the world, and v/hat ben- efits are to be received from him. Conclude with reck- oning up the feveral aggravations of your fms ; that they have been committed after counfels and reproofs, warn- ings, judgments, deliverances, and tender mercies. No one has been a tranfgreilor ix\ fo little a degree, but upon a fair and honefl detail of his offences, fo far as confcience has regiftered them (though there be yet only a fmall knowledge of duty) but he will find himfelf an offender far beyond what he has conceived. This examination muft be crowned with prayer, for repentance is the gift of God. "'We are pleafed to think, it is an eafy work to repent, and conclude -ficknefs, or ad- vance in age, or fear of deatfi will oi tlicmfclves lead us t() repentance. Proud miftake, maniferc by daily expe^ rience ! and a contradiction to the Holy Ghoft, who oills repentance the m-ant of G(xL To fix on the lieart a con- vicf ion of fmfulnefs, and felf-loathing for it ; to obtain confidence in Chrift, and zeal for his honor, evidencing themfelves in newnefs of life, muft be the eficct of Al- mighty Grace, bccaufe felf-love violently refents every charge of a heinous nature : and every natural paiTion 166 The Tempers of a [Sund. 2G. rifes up in indignation againft confefilng ourfelves to be vile and hell-deferving. Whilft it is impofTible, without divine light, to fee any thing lovely in a God, who fo fe- verely condemns thofe very lufts, which have long been indulged as fources of our pleafure. Wherefore, from that fountain only, whence proceeds every good and per- fed gift, you mull receive repentance unto life. As a reafonable immortal creature, you are commanded to re- pent, and as a helplefs fmner, infufficient to every good work, you are alfo taught to pray for his Spirit, that you may be obedient to his command. It is your part to confefs your own inability to glorify God by true re- pentance, and implore him in whofe hands are the hearts of all men, to help you eftedually againft yourfelf, the world, and Satan. The following prayer, fo very hum- blino =, availeth much : Tiir7i thou iis^ gccd Lord^ and fo fhall ive be titrned. Save ns^ a?id we fJjall he favcd^for thou en all my offences, cov-^ •:red all my fm, conquered my haughty fpirit, and creat-^ Chap, 26.] C/jriJlaji towards Gol 1G& *■ . ■ , ed me again after his own image. I am able to compre: hend with aU faints, the length and breadth, the height and depth of the love of Chrifl ; and I know what re- proach and mifery the Lord of life and glory bore, to fave my foul. On one hand, I fee the fathomlefs abyfs of \voe, from which he preferved me ; on the other, the exceedmg eternal weight of glory ready to be revealed in me : whilfl I meditate upon thefe things, affurcd of their certainty, I fay, even the ftones of the'llreet might well cry out againft me, if I was not fired with gratitude to make lome beconiing return ; I am glad to confefs no ilave fo abfolutely the property of his mailer by purchafe, as I am Chrift's ; nor any penfioner on royal bounty fo obhged to honor the king for a rich undeferved provif- ion, as I am to love and pleafe my God, both with foul and body, which are his. Such it is evident, from the appoftle's declaration, are the feehngs of a Cbrifiian ; for when he is fhewin^ what mf.uenced him, and all the faithful, toferve the Lord with fuch emment zeal, to the hazard of their lives, he lays, The love ofChrift conjlraineth us ; like a mighty fwell- mg tide. It bears us above all oppofition, carrying? forth our fouls in lively ads of gratitude towards God. _^ With %X7i\:\V\i^Q, affiance is ftriclly conneded : for when we know our benefacl:or hath bellowed upon us many rich favors, we are then able to truft in his goodnefs. It IS ^hus the fm of unbelief fo fharply upbraided in fcrip- turc, fo difhonorable to God, io fadly perplexing and hurtful to the foul. Is conquered in the heart of ^Chrif ttan. And though, In feafons of extreme trouble and temptation, he may be fometimes afraid he can fay with n-uth, yet will I put my trull in God. A Cbri/lian cm do this, becaufe many exceeding great and precious promifes are given to him for this very purpofe, that his taith and hope may be in God. He cannot open the loripture without meeting with animating defcriptions of the Lord God omnipotent, as full of compaffion, a- bundant m mercy, forgiving iniquity, tran/greHion, and Befides, he knows the love wherewith God hath loved Him. He hath prornifed (faith a Chriftian) to brin^ every one to glory, who believes in the name of his only be- gotten Son, and confirmed the ineftimable promile by I'jO The Tempers of a [Sui^a. 2^^ covenant and oath. It would be tke height of prefump- tion in me, to expe(51: what God has no where engaged himfelf to beftow ; but after he hath given fuch exceed- ing great and precious promifes, and is able to do exceed- ingly above all that I can afk or think, it would be call- ing reproach upon his faithfulnefs and bounty, to har- bor fears and fufpicions of his good will towards me. But though a ChryUan firft trufts in the Lord, and flays himfelf upon his God from faith in the promifes, yet after growth in grace, his experience flrongly con- firms his truft ; becaufe all that help, protection, and comfort, which the promifes encouraged him to exped^ he has now, in many inflances, feen accompliihed. A vail variety of temptation s«, dangers, and enemies, try the word of the Lord to the uttermoll, whether there be a- ny deceit in it. But the experiment, though ever fo of- ten repeated, only enhances its value. The mortification of my vile afFeclions (fays the Chrijlian^) my deliverance from deceit and violence^ both ufed to deilroy my foul ; my pleafures and confolations in the fervice o£ Chrift exadlly correfpond with the account given of thefe things in the word of God. From this complete evi- dence, therefore, he fees it is good for him to put his trull in the Lord God. And though the workings of unbelief, are very far from being utterly extincl, they are always lamented, refilled, and at length put to flight. He rifes fuperior to every trkl,. when he is cna^ bled, through much prayer, and confefiion of his own c- vil heart of unbelief, to receive that comprehenfive word of promifc : All things Jhall work together for good to them that love God, Afflidions, he fays, though (harp and long continued ; injuries mofl: maliciouily defigned, or whatever way fufFerings come upon me, they are not the fcourge of an enemy, or the wound of a cruel one, nor do they come by chance : they are fent to do me good* This is all the fruit, to take away fin ; he afilicls- for my profit, to make me partaker of his holinefs. Therefore will I patiently wait, and quietly hope for the expe(5led end. Thus the Chrijiian^ by paflive obedience to the will of Cod, honors him in the midft of all his troubles : he honors him no left h^ doing all things to the glory of Godo 3uND. 26.] Chriftlan foiu a rds God. I7i Glory is the fliining forth of fome excellency. We give it to men, when with high efteem and cordial regard we fpeak of their worth, and the good which the world hath received from them. The Chriftian has a fmgle intention in this manner, to glorify God. He would convince all by his whole life and converfatlon, that lie engages in his fervice on account of his goodnefs, wifdom, holinefs, andfovereign dominion, w^hichall appear to him in the mcft amiablelight . Falfe motives \yhich form many fhining characters, have no influence in his heart- Fear of fliame or lofs do not reftrain him from evil ; nor love of praife, or felf-applaufe, excite him to do well ; but fenfe of du- ty and regard to his Maker's honor. He offers up all his focial virtues, as he does his devotion, v/ith a pure defire that God may be better ferved by himfelf, and all arouncJ him. The ufefulncfs of actions to fociety is all the world regards. To them the end and deiign for which they are done, is nothing. A Chriftlan^ on the contrary, knows the temper of the mind ftamps the value of the adion, and above every thing therefpeft it has to God. When he difcharges^ therefore, the duty of his particular ftation, (be it that of a mailer, hufband, or father, a fan, a ferv^ant, or tradefman, a magiitrate, or pallor) he would have aU underlland, he is conicientious in his practice not to be highly efteemed and commended \ but becaufe he knows all God's precepts concerning all things to be right, and is psrfuaded he hath given us a law in all thefe relpects, which ought not to be broken. It is this hea- ven-born intention, which confecrates his whole behav- ior, and makes it truly religious. Infeparable from this conllant intention of giving hon- or to God in the eyes of men, impurity of heart. A Cbrif-. tian prevents fm from conceiving, by rehfting its firfl ap- pearance in the foul. Though he cannot root out the corruption of nature, nor totally fupprefs the rifmg •of evil thoughts or fenfations, he is uneafy when he feels them, as kings are at the riling up of rebellion in their realm. He intreats his God to fend him immediate help, and expel Ills enemies. What was at firfl an invol- untary motion within (fad indication of his fall from o- rlginal righteoufnefs) he will not fuffer to grow exceed- ixig fmfuTby cherifhing it j becaufe this v/ould be a plain 1*72 The Tampers of a [Sund. 2G, proof of love for fm, though fellifli motives might reftrain ' from the commiiTion of it. This excellent temper of a Chrijlian muft be more par- ticularly explained. Obferve him in the flower and prime of life ; he not only avoids the brothel and harlot, he is offended at foolifh jefting, at the impure luftings of" his heart, and the wanton pidlures a corrupt imagination would be drawing before his eyes, In bufmefs, he does much more than ufe a juft weight and m^eafure, he refifts the love of money and inordinate gain.' In his behavior towards competitors apd enemies, he does much more than abflain from flander and railing ; he condemns and, relifts lilent envy, fecret animofity, and injurious fur- mifes, as the offspring of bafe felfiflmefs. K[e appears guilty of revenge and malice in his own eyes, when he detects himfelf liflening, with fatisfactio.n to thofe who fpeak evil of his foes, though the evil be true. To men<= tion no more inflances, the Chrijlian is not only careful to avoid fetting off his own accom^plifliments, which good fenfe and good manners teach ; but he main- tains a ftedfafl oppoiition to felf-applaufe and felf-admi- ration, not ceafing till he hath put to flight thefe grand oppofers of the glory of God, the giver of every good and perfed gift. In each of thefe inflances, and more which might be named, a Chrijlian honors his Maker, as fearcher of the heart, and Lord of con- fcience ; before whom the fervant deiire of his foul continually afcends in this prayer, Search me^ Gody and know my hearty try me^ and know my thoughts : Jee if. there he any wicked way in me^ and lead me in the way everlajiing. Cha?. 27.3 Qhrijlian iozvards God, 1 73 SUNDAY XX VII CO 0000000000 "Chapter xxvii. On the Tempers of a Christian tov:ards God. C- who is his peace and hope, his life and God, and alL Such love does inore than excite to imitation, it crc* ates love to God, and fuprem.e delight in him. Man^ funk under bodily appetites, underftands not that God can be a richer fource of prefent joy, than money, gran- deur, fenfuality, or even the fciences. Hence expref- fions of fupreme love to him, though unfuilied by enthu- fiafm, fail under cenfure with the world. They will have it, that fuch expreilions, though they abound in fcripture, are without a meaning. And w^hat we call warmth of affection towards God, is all afcribed to tem- perature of body, quicker circulation of the blood, or the, power of imagination o * A Chriftian^ on the contrary, loves the invifible and e- ternal God, as really as covetous men love their money^ the yoluptuous their grofs delights, or parents their off- ipring. He loves him, becaufe his name is all excellentj, and his goodnefs eclipfcs, at once, all that is praifed a- mongft men. Almighty power manifeft in his works, unerring v«/ifdom, unblemiilied truth, tender mercy, holi- nefs which cannot bear with evil ; in fhort, every thing fitted to raife the admiration of an intelligent Being, are united in God and made palpable by his revelation of himfelf in Chriji Jefus, From thefc views a Chrijiinn is won to love God, and exprefs his love by entertaining; high and adoring thoughts of him ; by meditating on him with pleafure. This love of God for his own perfcdions, though not commonly difcerned in a CbrijTian at firil^ yet, as he Chap. 27-3 Chrljlmn towards God. 17^ grows in knowledge and faith, becomes indifputablc. It has a ftrong influence, even wliilil: he doubts whether he iliall be faved, becaufe he will ftill efteem and {peak good of his name ; he will conftantly and zealoiuy maintain his truth, and commend his precepts, be faithful in his fervice, and prize nothing fo much as his favor. Befides the incomparable excellency of God, a CJn'ijVian has other motives to love him ; for the more benefit wc derive from any perfon excellent in himfelf, the more life we feel in our alTedions towards him. But the chief good to a Chrijlian is his God : all beneath him is m^ean, tranfitory, dillatisiying. But his glory iliining into the mind, and his peace enjoyed, make him cry out. Whom have I in Heaven but Thee P And there is none upon earth I dcfire befides Thee ? He cannot be happy whilfl a cloud remains upon his mind, and prevents his fellowlhip with the Father and with the Son. The vehement delires of his foul, "he exprelTes in fuch requefts as thefe, Cajl me not away from thy prefence^ and take 7iot thy Holy Spirit from me, Reflore unto me thejoyofthyfahatioji and uphold me with thy free Spirit. And when he can call God his God, it animates and gives him joy, more than all riches ; it fatisfies him in the midfl of trouble. Under falfe ac- cufations and reproach, he finds comfort in the thought that his beif friend can never l>e deceived, but will, in due time, make his innocency fhine forth. In afHidions^ dlftrefTes, and neceilities, it is his flrong fupport, that the Lord knoweth his path, and when he is tried, he fhall come forth as gold. In national calamities, which fpread con- ilernation on every fide, a Chriftian fmd^ a place of refuge and a never-failing fpring of peace, fo as to pofTefs his foul in patience, knowing he hath a treafure above the reach of all that annoys- and terrifies the children of men. Such iHuftrious proofs of love to God and the all-fuf- ficient comfort it affords, v:t find on record, even before the kingdom of Heaven was preached. This more full difplay, therefore, of divine love to men muft certainly be equal to fuch a blelTed elFetft. Hahhakuk llrong in faith could fay. Although the fig tree JJ:) all not bloffom, neither pall fruit be in the vine ; the labor of the olives jh all fail ^ and the fields pall yield no meaty the flocks Jhall be cut off from th^ i^S On the Tempen of a [Sund. 27. fM, and there Jhall be no herd in iheJIaU, yet I ^,7/ rejoiee m the Lord, 1 ivdljoy in the God of. my falvation. Could a man of like paffions with ourfelves experience fuchfull confolation from the love of God, urider the comparative dimneis of the f.v^fh difpenfation ? Certainly nx.w the day fpring from on high has vifited us, the love of God will enable a Chriftian to feel as higli delight in him. And It we fee very few experience anything comparable to this yet the dcffe of all who are Chrifti^u in truth, is to do fo. J hey prove this, by condemning and oppof- ing the firft ter.dency in themfelves to impatience, thou'rh m great tribulation. They lament the vveaknefs of th«r laith, lay:.'ig J% art thou cajl down, mvfoid ? And whv artujoujodifqincted within me ? Hope thou in God : for I w;// yet praife htm for the help of his count encnce _ }Vhethef, therefore, the C/.r(//M„ be weak or firon? It _is_ apparent, that his love is fet upon God. When he i^joices m pain and tribulation, then his love to God flames forth with aftoniihing , brightnefs. \Vhen h- grieves, that he cannot lind his heart thus honor him it ":L'^:!AP™ff°^^VF«n- love,becaufe otherShe itude of mmd can reach, is to bear with calmnefs as o^r lot the pains and troubles we meet with. A Chriftian' s defire therefore, to be ftrengthened with all might accorl ding to God's glorious power, unto all patienee'and W fu&rmg with joyfunefs, from the knowledge of S God IS to him, and has done for him, is a demonftra^ t!on that h= Isves and delights in God ^''"'^""^^ Chap. 28.] ChrijUan towards Ged. ill SUNDAY XXVIIi. 000000000009 CHAPTER XXVIII. On the Tempers of a Christian towards GoDo 1 T is a temper peculiar to a Ckrifliaji^ to life, With diligence and pleafure, the appointed means of growth in knowledge, faith, love, and every grace. Nat- urally we have a ftrong averfion to thefe means. Con- feflion of fm^ prayer to God, fludy of his word, worfhip of him in public, and receiving the facrament, are very dull, heavy, and irkfome, till we love God. Thefe things we may do in a Ilovenly manner from tradition, and blind imitation of our fathers, or be dragged to them to pacify confcience, or from the leaven of the Pharifees working in us, labor ftoutly to gratify our felf-exalting jpride. Hence the whole devotion of the multitude is comprehended in a few minutes morning and evening, and a cuftomary attendance at church on Sundays^ where much obfervation is made .on whatpaffes mthout, little attention paid to the inward man of the heart, and no more coufcioufnefs of pleafure is felt in the whole vexa- tion they feel, than a child feels in repeating words by i'ote. How different the temper of a Chriftian ! knowing the finfulnefs of his paft life, when all the imagination of the thoughts of his heart were evil only, and that continual- ly : and feeling fo much diforder and depravity ftill re- maining, it is a relief to his foul to pour cut complaints againft himfelf, proftrate with holy fhame before the greatnefs of eternal Majefty, to whom, notwithftanding all his vileriefs, he is infinitely dear. Then are opened the fprings of ingenuous forrow, then the moft pure and foUd fatisfaclion is felt within, in giving glory to the ho- linefs of God. The Chriftian has alfo much pleafure in making known his requefts to God by prayer : becaufe fee earneftly defires fpiritual bleiSngs and graces, and i« Y 17S On iheTempcrs of a [Sund. 2^i certain that every good and perfect gift lliall be given liberally to them who aik in faith. As hunger and thirft^, therefore, feek their proper gratification, and the delire of every thing living is turned to ^^4iat it apprehends v. ill do it good, fo the hunger and thirft of a Chrijtian is to receive the fui>})lics which can enrich his foul. Far, there- fore, from thinking prayer a burden, or performing it merely as a duty,, the Chrijlian is always prayings unkfs fome dillicult bufinefs engrois his attention. All places can bear witnefs to his devout afpirations. No fooner does fleep depart from him on his bed, then he is awake to the mofl fublime fenfations. With my foul) God^ have^ J defireuihee in the nighty yea with my fpirit within me will I feck thee early, From the fame iove to God, naturally arifesjoyin extolling the name of luch an almighty friend. It becometh well, fays a Chrijtian^ the juft to be thankful. Praife the Lord^ my foul ^ and all that is with- in 7ne^ praife his holy name \ for he hath delivered 7ny foul fro?n deaths my eyes from tears^ and 7ny feet from falling. My mouth is filled as it were with fnarrow andfatnefs^ whilfi I ampraifing thee with joy fid lips. This fpiritual pleafure is as delicious to me, a-s the glutton's feait is to his palate^ when fwallov/ing the richefi; dainties. Every thing which belongs to- God, and is intended to manifell his excellencies and will, are delightiiil to k Chriftian, His word, his day, his houfc, and his fcrvants in the miniftry, and the memorial of his abundant gocd- nefsand dying love, are highly efteem.ed, and the ufe of them much enjoyed. How I love thy law^ ii is my medita- tion all the day. One day in thy courts is better than a thou- fand, t had rather he Q door-keeper in the hot fe of my Gcdy than dwell in the tents of ungodlinefs , How beneficial to the fouls of men, their preaching who bring glad tidings, who publifti falvation, who are given by the rifen and af- cended Saviour, for the Vv'-ork of the miniftry in the eonverfion offmners ; for the perfecling of the faints, for the edifying ofthe body of Chrift, which is, the church. And how affecting and tender, how gracious and benevo- lent, the command given by ^efiis to 'his children, to make his facrifice more precious to them, that with deep humility, gratitude, and joy they fliould eat of that bread, and drink of that cup, as a public teilimony that every Chap. 28.] ChrijVian towards God. 179 blefUng tlicy receive from God, and every good they ex* ped:, delcends to them only through the blood and right- oufnefs of God our Saviour. Every one of thefe inftitu- tions I revere, and obferve to my edification and great comfort. And though it mufl be confefled, the moft lively and devoted Cbri/iians too often feel no delight in holy duties, yet this is lamented and felt as a burden. God is always the obje6l ot their reverence and truft, gratitude and love. Whether in folemn a£ls of devo- tion, their pleafures rife or fall, they pun^Elually ofTer up prayers and praifes, never weary of God or duty, thougli more and more fo of that body of death, which fo fo re- ly hinders and opprefies them, when they would be all felf-abaiement, faith, love, and zeal in approaching the throne of grace. But this glareing proof of inbred iin, which a Chrljllan laments, tends to increafe another excellent temper in him, bimiliiy. By humility I do not mean his entertain- ing a worfe opinion of himfelf, or abaiing himfelf lower than he really ought to do, but a juft fenie of his weak- nefs, corruption, and fmfulnefs in the fight of God. Men Ihamefully diilemble here, if not openly contradict their Maker, for though tiiey canfcfs y^'z/zf faults, they fancy tliey have more good qualities, and over-rate what they own a gift from Heaven, becaufe it belongs to themfelves. They will not allow that after all they have done and re- ceived, each has nothing to fay for himfelf, but God be merciful to me afinner^ through the atonement. But a Chrifvian knows his poverty and guilt, in his beft eflate on this fide, glory. As a fchelar who has reached into the depths of fciencc, fees much more of his own igno- rance than when he began : fo the more the Chrifilan ad- vances in knovv^edge ot God, himfelf, and his duty, he becomes fenfible of many and great defects which before efcaped his notice, and fees himfelf at ir.ore diftance from perfection than ever. The law of God, fays he, I knov/ requires a perfect regularity of temper, and perfed rec- titude in every motion of the heait under all tempta- tions : that notfo much as the Icaft taint of fin fiiould come upon my mind, no wandering in prayer, no de- fc6l in active zeal to do good by every talent and pow- ^Xy no warping of my afiedions from God, or deviatior* 4 80 On ihfi tempers of it [Sund. 2a, from his will upon any account. Seeing the line of du- ty in this extent ; and acknowledging that in this manner God ought to he honored and obeyed by all reafonable creatures, his innumerable faults glare before him ; and whilfl his deportment is blamelefs, nay exemplary in the light of men,hefeels caufe to implore forgivenefs of his trefpafies, and to cry out, Behold I am vile. Enter not into judgment with thyfervant^ Lor d^ for in thy ftght fhall no man living he juflified, - Thus is the Chrifiian taught cfFed:ually humility by the knowledge of God's law, and not lefs by the knowl- edge of the gofpel. Have my fins (fays he) rendered me fo guilty in the eye of God, that it would reflect dif- honor upon his Majefty to receive my prayers, or fhew me mercy, but in conlideration of the death and inter- ceffion of his own Son ; and can I in this flate regard myfelf as any thing better than a finner ? Shall I conceit I am perfectly free from defilement, when I am not per- mitted fo much as to aik pardon, without imploring the mediation of Chrift ? Thus deeply laid is the foundatiozi of Chrifiian humility, a grace v/hich ads as an antidote to the firft-born lin of man, and a guard againft every deiufion of Satan. By it a Chrifiian is made meet for that world, where God is all in all; where ever fenfible of infinite diftance from him, though endov/ed with fur- paffing excellencies, angels abafe themfelves before him^ and cover their faces with their wings, whilfl they cry, Holy^ holy^ holy^ is the Lord God Almighty, I have laid before you, in one view^ the chief of thofe excellent tempers refpeding God, the object and end of all duty, which dwell in every real Chriftiai-u If you, w^ho read thefe pages, are utterly deflitute of any one (jf the tempers above defcribed, call not yourfelf a Chrifiian^ for you deceive yourfelf with an empty namxC. It is true, thefe feveral tempers adorn the feveral members of Chrifl's church in different degrees ; fhining forth in fome with brighter luftre, with lefs in others, as flars differ from each other in glory. Yet the joint-influence of ail is ef- fential to the very being of a real Chrifiian ; as every member of the body, or leading faculties of the foul, are to conftitute a man complete. With as much propriety, % mutiiatcd form, or monitrous birth, may be deemed Chap. 2S.] Chrijlian to'wards God 181 perfccl, bccaufe it has life, as a foul void cf one of thefe tempers be called a Chrijlian. For what greater abfurdi- ty can you afiirm, tlian that a man can be a Chrijlian without the fear of God, or unfeigned fubn\iffion to his authority ; a Chi'ijllan without graritude to his Pvlaker, or affiance in his goodnefs, a Chrijlian without love to Chrift, without piety, without humility. Take away any one of thefe diipoutions, and you rob the foul of that which muil exprefs the fpiritual life it poifefles. Examine, therefore, yourfelvcs, whellier you be in the faith, prove your own felves. If a many^zj he hath faith and hath no works, can that faith fave him ? You may leave out, or put what you pleafe into the chara AY XXIX. oooooooooocoo CHAPTER XXIX. The Tempers of a Christian towards his Fjillow^ creatures. X HE fcripUire teaches xis, that Goc} has made all things for his own glory. Yet far from re- quiring any duty from liS detrimental to men, it is im- poffible to pleafe him without being a friend to human kind. No parent ever fo affeclionately ftudied the hap- pinefs of his offspring, or took fo much pleafure in their harmony., as the Father of our fpirits in feeing us all o- bey his great command, of loving one another. Were his command univerfally obferved, the church of Chrift would be a picture of Heaven, a perpetual cir- culation of miutual good will. It is, alas, I too true, that few out of a multitude oiChrlJiiam profeffed, have ever been fubjecl to this law of love. NcvertheJefs it is the no- ble peculiarity of a real Chrtftian to behave towards oth- ers as every man living would wifh to have all men do towards himfelf : and to {land as much diftinguiflied by excellent tempers towards men, as by faith, love, an4 devotion towards Gocf, Thefe excellent tempers I fliall now delineate, proving every real Chriftian muft be an invaluable bleffing to fo^ ciety,whilft he ftands forth an intrepid witnefs for the peculiar- dodrines of the everlafting gofpel. May the God of the Chrijlians make this reprefenta- tion of their duty towards men, effectual to convince the reader, that if he wifhes well to mankind, their good can never be fo much promoted, nor fo, in fad, fecured by any thing, as em.braceing the faith of Chrift. In delineating the tempers of a Cbrijlian^ I fliail be- gin with that eminent ont^ftnccriiy. As a Chriftian you willefteemit your duty conftantly to fpeak the truth, to give no commendations where you do not think they Ghap, '2d-] towards his Fellowcreatures. 3 83 arc due ; to flatter no one as poiTeiling excellencies he- hath not, nor fpeak as if you regarded them with pecu- liar aiTeccion, when by this you only mean to pay court. Though amongft the refinements of the poUte, and in the commerce of the world, this be a requifite accom- piifhment ; in fad it is a mean and deteflable diiUmula- tion. Sincerity in your converfation will be attended with equal fmcerity refpecling all your promifes and en- gagements : beiides a general obligation to fpcak truth which breach of promife violates, you would in this cafe incur additional guilt : fmce when you promifed to do a good office, or confer a benefit, immediately in the court of conicience, before the God of truth, the right of the thing promifed, pafles from you to the receiver of it. Wherefore, without his leave, you have no more right to recal it than if you had given him a legal bond ; con- fequently you will eileem yourfelf obliged to perform your Vv'ord, though it may be much to your prejudice in every inftance, where you have made a promife, unlefs Ibme fpecified conditions not fulfilled, or fome thing concealed, vacates its obligation : and when your tefti- mony is given upon oath, laying afide all affecfion or prejudice, and unawed by the great, you will reprefent every thing as it has tallen under your notice. In thefe important and fimilar inflances, you will be fincere, whilft your motives to be fo, are very different from thofe which have weight with upright moraliif s, and much fuperior ; he may b^ an advocate for fincerity, becaufe it is the ce- ment of fociety, and the only foundation of mutual con- fidence. Feeble motives, alas ! when oppofed to violent felfiihnefs under temptations to gain by the facrifice of honefty and truth. The glorious God, on the contrary, is your encourage- ment and fupport, O Chrtjlian^ in the exerclfe of this tem- per truth is Vv^hat he commands, and delights in. Thefe are the things that yejhalldo^ faith the Lord ; Speak ye every man truih to his neighbor^ Zac. viii. He fligmatizes the want of fmcerity, and threatens every falfe tongue with endlefs woe. In the character given of a member of Chrift, and an heir of glory, you are affured he hateth lying, Pr3v, xv. and fpeaketh the truth iu his heart, Pf. 184 The Tempers of a Chrifndh [Sund. 29, XV. Lj'ing lips are an abomindtion to the Lord, Prov. xii. a jnark that men are cf their father, the devil, and the lujls of their father thev tvill do, J oh. viii. And that whofocver loveth and makeih a lie,fhall he cajl into the lake which burn- eih zvithfire and hrimfione. Rev. xxi. . . , A defire, therefore, to pleaie God, a regard to his high and amiable authority, and a fear of incurring his righte- ous difpleafare, all work together, fo that you can meet with no evil <^reat enough to deter, or bribe fuilkient to make you violate truth and lincerity. Add to this, the Holy Ghoft, which every true believer in Chrill rcceiveSj is the Spirit of truth, and his fruit is in all rightcoufnefs and truth : it is not, therefore, pofTible to be a Chrifiian^. and at the fame time falfe and iQ|incere, for the fake of your own paltry intereit and worldly gain. . If your confcience, therefore, accufes you in this matter your religion is vain ; be afilired, it is not making many prayers, gloryiti£!;'in your experience ; it is not extolling free grace, or affecting to cover yourfelf Xvith the right- coufnefs of Chrift, or any zeal you may expfefs for his hon- or, that will either excufe or ikrecn you in yonr falfhood and inOncerity, on the contrary, if you can thus abufe the grace of God, it proves your idea of him is infinitely defpi- cable ; you make him even v/orfe than yourfelf, a God pleafed with what kindles refentrtiefit in your breail, de-' ceitful fair fpeeches, and dcflgning flattery, as if, for the fake of fiich naufeous compliments, he vrould difpenfe with the weighty matters of the law. Every Chrijhan is called upon to lay this matter much to heart, and be careful above all things, his iincerity be put beyond a doubt ; becaufe a general fufpicion is entertained, and too much caufe, in a thoufand in fiances has been given for it, that religious people, of all othets, are not to be truiled, thinking themfclves at liberty to deal deceitful^ jy with men, w^hilft they profcfs extraordinary fervors of devotion, and zeal for the lionor of God and Chrift j a practice mean and odious to the laft degree ; a rock of offence to all the world, and a greater hindrance, than any other, to the progrefs of true religion in it. With the love and practice of fincerity, there is joined in every real Chrijiian the love and pradice of jufticc too : has the providence of God in\efted you with the Ghap. 29.] fotvards his Fellow-creatures. 185 dignity of a magiflrate, fenator, or judge, you will fee that the poor and opprefTed have right, aud punifh the opprcffor ; you will be adive to put ialutary laws in ex- ecution, to eftablifli and promote peace. Mindful of God, the high ordainer of all government^ to whom every one entrufted with any part of it, ftands accountable, you will difcharge your duty. Tejhall do no imrighteoitfncfs^ faith the Lord, i7i judgment » Thoujhalt not refped the per/on of the poor ^ nor honor the perfon of the mighty, but in righteoufnefsfhalt thou judge thy neighbor ^htv, xix. He that ruleth over men (like the prince of peace^ whom thefe words defcribe) mufl be jitfi^ ruling in the fear of God ^ and he fhall be as the light of the mornings when the fun rifeth even a morning without clouds ; as the tender grafs fpringing out of the earthy by clear fhining after rainl 2 Sam. xxiiii Have yoii numerous dependents, from the abundance of your wealth, if a Chriflian you will be juil towards them all ; you will fcorn to extort the utmofi your ef- tates can produce, till honeft hufbandmen groan under the load of rents extravagantly advanced ; you will ab- hor the cuftom of owing large fums of money, for furni- ture, equipage, apparel, or the table, whilft your tradef- men are diftreffed to pay their creditors for what you have pretended to buy of them, but never paid for : x.o diftrefs them with fear of bankruptcy, if you refufe to difcharge your debts to them, or of ilarving through your cruel refentment, if they attempt to recover their rights The facred rule of your condud is. Owe jio ?nan an^ thing i and the oppofite pradice, though there be no re- ,medy atgainft it for tradefmen, but fuchas they are moft unwilling to ufe, is marked as the objed of God's fever e difpleafure. Behold the hire of the laborers^ who have reap- ed down your fields which is of you kept back by frauds erieth ; and the cries of them which have reaped^ are entered into the ears of the Lord of Sabaoth, Te have lived in pleafure on the earth, and been wanton. The application of this alarming word to thofe who keep their tradefmen an unreafonablc time out of their money is dired, and muft make effect nal impreflion on all who fear God. ISO The Tampers of a ChriJlUin [Sukd. 29* •'■'Are you occupied in trade and merchandife ? Here the ej:iergy of your Cbnjlian faith is to iliinc. It will not fiifter the love of money to lay wafte your confcience^ or feduce you to take advantage of the ignorance or dii- treffes of thofe you deal with ; to put off bad for good eommodiiies, or take exorbitant gain for what you felii It is laid, with great affurance, no man can live thus hon- cftly as the ^^orld now is. A righteous man dealing with confcience am-idn; thofe who have none, is a ilieep a- mong wolves, iiire to fall a prey ; and if he will rot give over his bufmefs, he muit ibon lofe all his fubftance. This reafoning I allow is plaufible ; and very difficult it IS not to be carried away with the general pradice of uf-- ipg fiiit little frauds, till groil'cr fucceed, and give no- pain, and till the acquilition of a large eftate be judged. man's fupreme good, and a fcanty income, the greateil: evil. ' Neverthelefs, every real Chrifiian mufl be a truly hon- eft man ; for though before the truth is received, men are not able to ftem the torrent, nor face a threatening ftorm" : 2>.fter wards no room is left for infidel excufesv conftantly urged to palliate unjuft dealings, as if there was no provifion for this life, in a ftricl obfervance of juftice. The Lord whofe is the earth, and the fulnefs thereof, gives you his own inviolable promife ; and pawns his honor for your maintenance and profperity, if you will deal uprightly. Thou fl: alt not have in thy bags^i'X'j^VxQ,^ divers weights^ a great and a fmall (the one to buy, the other to fell with;) thoujkalt ?2ot have in thitie hcu/e di- verfe mcafurcs^ a great and a fmall ; but thou Jh alt have a perfeQ andjufi 'weight ; a perfcci and jufl raeafurefmlt thou- have ^ that thy days may be lengthened in the land, which the Lord thy God givcth thee : for all that dofuch thing^^ and all that do unrightcoufly are an abominaUo7i to the Lord thy God^ I>eut; xxiii. You fay iniquity in trade is almoft univer- fal ; but is it the lefs evil, or the Icfs abhorred of God on that account ? Are there yet the treafures of ivickednefs in the houfe of the wichd\ and the f cant meafure that is ahomi7iable ? Shall I count them pure uHth the wicked balances / And with the bag of deceit fid weights f For the rich menthereof are full of violence^ and the inhahiiqn}^ thereof have fpoken lies, and CiiAP. 29.] towards his FclloW'Cr£aiures. I,a7 their tongue is deceitful in their mouth. Therefore afo vjilllr make thee fick in fmiting tbee^ in making thee defolate hecaifs, of thy fins. Mic. vi. If it be fald, love to yourfelf and family mud gain the afcendant, and prevail over you to ufc common frauds ; I anfvver, this temptation will be withftood from a clear conviclion which every real Chrijlian pofTefTcs, that he and liis family become obnoxious to God, by prefumptu- OU3 offences. The ciirfe of God is in the houfe of the wick' id. Woe unto kini that biuldeth his houfe zvith unrighteouf nefs. Be not deceived .^ the unrighteous fhall not inherit the kingdom of God. Befides, the Lord who redeemed you, and from whcfe grace you exped eternal life, whofe eye is ever upon you j iirictly requires, All things zvhaifoever you would^ that men fooidd do unto you, even fo do unto them ; for this is the law and the prophets. After thefe full inftruc^ions, clear commands, and de- nunciations^ all righteous and unalterable^ were you to give into the frauds fo common in trade, or do any thing anjuilly, you mufl bid farewell to peace of conldence, and to th It delightful communion v/ith God, which has been the fweeteft comfort of your life. You muiL ex* change the pleaung hope of a blelTcd immortality for i^iarp felf-condemnation, and a certain fearful looking for of fijry indignation, to devor the adverfaries. Comparing, therefore, your fpiritual v/ith your tempo- ral intereft, you will feel that Iionefty is always the bed policy. And though you fee the love of filthy lucre ty- . rannife to fucli a degree, that you may run to and fro througJj thejlrccts of the city^ and feek to find a 7nan^ if there he any^ that execulcth judgment^ yet unfeduced by the multitude, you ivll! pity all who prof per by doing wrong to others, Sure^ /y, JO 'J wilKciy^ they have male thvlrf:zces harder than a rock Surely they know 7iot the way of the Lord^ nor the judgment of their God. Jer. v. Further, if you prellde in a family, you will then eft:eni it a grand branch of your duty tO' gi-zc un:o your fer- vants, that which is juft and equal. You v/Ili treat them With gentlencfs, and not with haughty airs, bccaufc en- tirely dependent. You will prevaricate in no contract made v/ith them, nor withhold their wages when due* 188 The Tempers ofaChrlftian [Sund. 29. You will make confcience of laying no heavier burden on them, than they are able to bear, nor exad harder labor. In c'.xiQ of flight faults, you will not fly upon them in great wrath, galling them with abufe, or provoking them by threats ; or when you obferve them diligent and faiths ful in your lervice, be backward to give them fuitable'en- couragement. And you will abhor that indehble re* proach to a civilized much more a Chrijlian country, the cufloni of abandoning your fervants in time of their iick- nefs, rather than bear the charge of their cure ; turning them out of your houfe, unable to work, without mo- ney, without friends, when their condition loudly calls for medicine, attendance, and bowels of compafTion. The com.mand of your God refpe6ling the juflice due from maflers to their fervants, is exprefs. He has taken care to procure for them a very tender regard, wherever his own authority is refpecled. Thoujhalt not opprefs an hircdfervant^ that is poor and needy ^ lefi he cry againji thee to the Lord, and it be fin unto thee, Deut. xxiv. You are aiiured that God, a loving Father, equally refents the wrong done to any of his offspring, and with him is no refpecl of perfons. Thus inftrucled, you will look upon your fervants in a light very different from what is common ; and watch againfl your own felfifh tempers, and reprefs the firfl emotions of a four angry fpirit, which would vent itfelf upon thofc who mufl bear with your humors. You will reafon as Job of old, Jf I did defpife the cavfe of my nanfervant, or my maidfervant, when they contended with me : if in any matter of debate betwixt myfelf and them, I condemned and accufed them, without regard to juf- tice, or treated them harfhly, becaufe in my power. What fhall I then do, when God rifeth up ? And When he vifiteth what jhall I anfwer him ? Did not he who inade me in the ivomb, make him ? And did not one fajhion us in the womb f Job xxxi. So elTential to a real Chrijlian, is this jufl behavior to- wards his fervants, that whoever violates it, does but expofe his faith to deriiion, by pretending to religion ► Can any thing be more naufeous, than to profefs your- felf a follower of the meek, patient, loving Savior, when you are as a lion in your houfe, and frantic over yo\ii: Chap. 29.] towards his Fellow-creatures. 1 8^ fervants ? One of the moft afHIfllng objeds on earth, more fo than a leper covered with fores, or a paij^alytic half dead, is a felfifh pafiionate mailer of a family, calling himfelf a religious man, or valuing himfelf on a faiicied relation to Chrift. For every fervant in his houic, and all who obferve his carriage towards them, will be led both to lot he and to revile the religion they fee joined with flich hypocrify. From regard therefore to the name and gofpel of Chrift, that it may not through you, be blafphemed, no lefs than from love to him, you, O Chrijlian^ will give no occafion to your fervants to com- plain of your evil tempers. But if inftead of authority, the all-wife God has chof- en for you the place of fubjeclion, that of an apprentice or fervant, you will do juftly ; neither wailing or em- bezzhng your mailer's money, goods, or provifions yourfelf, nor b^fely conniving at others who are wicked enough to do fo. You will not giv^e away to people a- bout fhe houfe, what is not your's to give, nor be idle or ilothful in their abfence. who employ you, but con- fult the intereil of your mailer in ibme fenfe, as if it was your own. The motives which will influence you as a Chnjllan to do fo m.uch more in this cafe, than is common, are pe- culiar and powerful. You will acl thus from a defire to be approved of God, though no one befides himfelf ob- ferve you, and from an invincible rcfolution not to dif- grace a religious profeilion, or bring reproach upon that gofpel which you prize. In this fubilantial manner you will prove your faith is more than a barren notion ; that it makes you worthy of all the confidence your mailer can place in a fervant, and preferves yon from falling in- to thofe lies, thofe mean and bafe pra6lices, fo generally found amongil fervants. This confcientious integrity you will efteem, as the grand appeal to all who have no faith themfclves, of its divine power, judging that the whole family will certainly and juilly too make a mock «f your religion, however devout you m^ay appear, if you ihould be found idle, pilfering, or not to be trulled in the dark. A mock of your religion, no lefs than if you were detected in the lewdcft practice?; or enilaved by 190 The Tempers of a Chriftian, [Sund. 29. the love of liquor ; for one kindof immorality Is as con- trary to true religion as another. Much oppofition and bitter hatred you will probibly raife againft you, from your diihoneft fellow-fervants, which you will be able to endure, affured that in well doing God wHi provide for you, and of him you ftiali re- ceive the reward of an eternal inheritance : for though the value of your fervices be low in the judgment of the world, they, like the widow's mite, are as much in the light of God, as the greater deeds of men in high em- ployments. Since v/hen tliere is a willing mind, he ac- cepteth according to what a man hath, and not accord- ing to what he hath not. But left fuch promifes Ihould not prove fuHIcient to fecure inviolable, this juftice due to your mafier, the V ord of God declares no fraud, however common, or nightly thought of, either in purloining or walling things, or neglecting your mailer's bufinefs, if periiiled in, will be overlooked. Every one that doth 'wrongs Jhall receive for the wrong that he doth^ whether rich or pocr^ maf- ier orfervant. Another important inftance and a<5l: of juftice obferved by every real Chrijtian^ is the payment of thofe cuflomis ena^ed by law, and from thcrice our earthly fovereign's right, as they are abfolutely needful to defray the high charges of government, and procure our defence. The divine command adds a fanclion to this law: Give tribute to whom tribute^ cuficmto whom cufiom is due, Tliis com>mand was honored by the obedience of our Redeem.er, who had neither filver nor gold. He wrought a miracle to pay the tribute demanded of him, and his poor difciple. He did this to difcountenance the vile iniquity of defrauding the king's exchequer. You canrot, therefore, without renouncing fubjcction to Chriit, attempt either to bribe the king's officers to betray their truft, or contrive to deceive their utmcfl vigilance. Befides, this pradice af fmuggiing not only defrauds the pubhc treafury, it alfo injures honefttradef. men, and encourages an infamous fet of men to get their livelihood in deiiance of the law ; men who fpend ail they earn by iniquity, in drunkennefs and'lewdnefs : Chap. 29.^ towards Ins Tello-w-creatures. 191 often a terror to the neighborhood, till incrcafing in villany, the halter ends their fhameful conrfe. An ac- celTary to all this guilt, and a fnarer in it you become, as foon as you deal witli a fmuggicr. The lail inftance of juftice I fliall infift on, is that of ref- titution to all wilfully injured by you, either in foul, body, eilate, or character. Have you led a friend or ac- ver your own v.ickednefs. You know that when you fell, the fall was inilantly la- xiiented, and though wounded grievoufly, you re- newed the combat, grappling with your foe, as for your life, till you v/as conqueror. You will feel^ therefore, for others in the fame fituation you were once yourfelf ; aiTured that men may really defign nothing but the glory of God and good will to men, notwithftanding they are betrayed into breach of duty. Such fentimems deeply impreffed on your own lieart, will form in you a habit of judging your fel- low creatures with tendernefs and mercy* Chap. 32. j iowards his. fcllozu-Creati^reSn 505^ Ccnneded with candor towards all, you, as ti Chrii^iaiij mull exercife forgivenefs and love to your eneniiss. Your behavior under provocations muft be contrary to culioni, and the violent impulfe of corrupt nature. Is your chara8.er bafely reviled ? You will refute the malicious {lander, ihould it need an aniwer, without returning abufe for abufe. — : Should your A)es proceed from ill language to ill ufagCj you will ftili forgive and prove the reality of vpur good will towards them by pitying them in tneir dillrefs, and ferving theai as occafion offers. In fome cafes, grievous wrongs may be done to you, fuch as demand redrefs by law ; you will ufe the remedy, without animoiity to thofe who have forced you to take this method of obtaining your right. Further — fhould the providence of God leave you la the power of his enemies, as well as your own ; who are determined, uniefs you will renounce the truth, to perfecute you even unto death ; fuch effica- cy Sows from your faith, that you will feel goodwill towards thofe v;ho feel; your dedrutiion. You v;ill pray for thein to God, before whom it is equally dangerous and impious to diHemble ; you will in- treat him to give them repentance to the acknowl- edgement of the truth, pardon their fm, and bring them to heaven. Thus complete is the forgivenefs and love a Chrif- tiaa exercifes towards thofe who hate and injure him. The reafonablenefs of this temper is proved, and the practice enforced by the mod cogent arc;\iir.ent3. Your knowledge of God in his governir.er.t of the world condemns all hatred, even of your bitterefl foes. What manner of afxVonts and infults does he daily receive ! Conlider the condition and the obli- gations, the perfons are under to him, v/hen they of- fer them ; call to mind the glory of his njajefty, the ample means he hath in his power indantly to avenge his own injured name, by confuming his daring ad- verfaries in a moment, At the fair.c time you k^ ^0$ OniheTcrnpcrscfaChrijIiaA [Sund* 32, }iim flops' io anger, and of great mercy, waiting for Ti-jany years in deep coinpalfion towards them who hate his government and his truth. Every Chriftiaa cohiiders this adorable goodnefs of God confpicuous in his government of the world, -and lees it {nine with the brightelt glory in the re- de]?nption of men.' ' By freqneijt and ferious medita- tion on this faft, you will reafon thus with yourfelf —bad God dealt with his enemies as Lam prompted to do v/iih mii\e ; — had he been wanting in mercy or chofen to take vengeance, what had become of us all ^ Of a world ia arms againft him ? Had God loved none but thole who firlt loved him, or waited to give his inelHiriable bleiTmgs till we had made an advance to obtain mercy, where had been the means of grace, v/here the giad tidings of falvation ? lie, on the contrary, comihendcth his love to us, that vhen vvc wei-e yet enemies, Chrid died for us. How inexcufable, then, aadd^^fperateiy wicked mud it be in me, to be wroth with^ a feilovv-finner, fince God has fo much compafiion an us all ! The force of this motive is alio confiderably in- ■creafed by your experience of God's tender mercy xo your own foul. You remember, O Chriftian, how long you lived in forgetfulnefs and contempt of God, as if you had been indepeiident of him, or he unworthy of your notice. How long you was en- grofTed by raean and feififh purfuits, never enquiring vhere is God my Maker ? Yet you know he fulTer^ ed you to furvive all this infolence of behavior to- x^'3Td:s hiiaa. la the midft of it aii his mercy was not withheld from you; he Iliil protected, itill provided for you, and preferved you from perifliing forever irj your iir;s. At length he crowned his mercy towards you, by giving you repentance and reyniiTion of Xms through faith in Jcfu:> Chrijl. This very gracious and long induf-Tence from your heavenly Father to- wards you, lays bare the hideous deformity of -a vin- <^idive fpirit. Compared with the treatment, you -ivc received, Vvhat a return to repay your enemies Idticd -'for their ill will I I'his coatraft, where any \^ilAP. 32.} ioxjjafis his Fclhiu-Criaturc^, b.O'} /enfe of right and v»'roni^ remains, is infapportablc toi the mind. Though violent provocations, therefore, may fuddenly kindle fparks of rercntment in your bread, and. proirpc you to gratify the impullc of your felfifh nature, very foon arecolleclion of God*s patience and love towards yourfelf, ^vill make the iranficnt thought of revenge appear full of injuflice; "W'eaknefs, ingratitude to God, and a denial of your finful (late before him. Ey this means the hell-en- gendered fire ^vili be prefently extinftj and love tti'^a jn your heart. Befides ibcfe motives, your firm belief of fcripture, O Chriftian, convince* you thit every rifih)g of ill vill towsfids any inan is abominable in God's fight ; for you are affared, that whoever harbors hatred in his heart, cannot be faved till that dcteftable fpiritir. fubdued. Is it fo highly olfcnfive to God, in fuch finful wretches as we are, that it renders \\f incapable of praying, without increafing our fin and condem- nation. The tOnf^uc which holds zny correfpond- ence with a heart envenomed by hatred, invokes xhz curfe of God when it cries, Forgivs ics ciir trefpaJjcSy cs wt forgive them that trefpafs againfi us. The pe- tition dreadfully inverted, founds thus in his ears, Fo7'give not me my trefpajjes^ as I do not forgive the^ii that trefpafs cgainfl me. And whofoever dies in ha- tred of his foes, will find himfclf anfwered riccord- ing to this true meaning of his prayer ; juftice he flrall have, and not mercy ; vengeance, and not compaifion. In fo forcible a manner are you taught, O Clirill- fan, to forgive and love your enemies. WhiUi thefc arguments prove the reafofiablenefy and indifpen- fable duty of forgive nefs, the grace of God is prom-" ifed, that what is impodible with man, may be your conftant practice. For though injuries extremely irritate our fclfifii fpirit, whilft we have a high opin- ion of our own dignity, and imagine we have a right to avenge ourfelves ; whihl we have never beeii brought low on our knees, to afic a broken hear? pardon for our faults; yet afterwards, upon receiv- %ci Chriftian Hiimlify, [Sund. 3§. ing a fpii'it of love, of power, and of a found mind ; Ve are not foon apt to think oiirfeives to nirrerabiy. ill ufed ; the injuries done us appear fmall, compa- red v/ith v;hat ^ive know we dcfevve^ and are accuf- tomed to deprecate; evils which threaten de^ih to the foul. And through a fupreme defire to pleafe our Lord by a reafonable facrifice of fo vile a luft, ve can do it in his ilrength. SUNDAY XXXIIl eoococcoooco C H- A P T E R XXXIIL Christian Humility^ A HE Chririian5bycdntinuingintlie iaith of Chiiflg and grov/ing in grace, comes at le-ogth to prefer every one before hisfelf. .Tliis is {he crov;ni]}g excellency in his charafter, an attainment -vhich not only fiirpalles ail the world judges to be excellent or n^ceffary to falvation, but appears to them big with abfurdity. How is it pcilible, fay they, not to perceive a vafl difference in th^ piac- trce and tempers of mankind. But if I am allowed to fee this difference in regard to others, can it be v/iong to acknov.'led,q;e as much with regard to iny- fclf ? What a violence does it offer to my reafon^ to attempt to perfuade me, that a mian who loves Tighteouincfsand hates iniquity, is not to prefer him- ielf to the difobedient and lawlefs ? But let the cafe be properly ftatcd, and there will appear, I conceive, very fufhcient reafon for a Chrif- tian t J tcive the loweit place-, Chap. 33. J Chrijlian Humility, 209 It is certain, then, if you are much advanced in the knowledge and pradice of true religion, (which is the cafe fuppofed) you are very fenfible of the corruption of your nature ; for nothing but pride, blinding the mind, can prevent this from being felt. It is alfo certain that you are confcrous of much un- faithful nefs to the grace received, of very great de- fers, many fins of omiflion, much negligence in the fervice of God, and of a very fmall meafare of thofe holy tempers which ought to have been improved to a high degree. At the fame time, yo\i clearly per-^ ceive what excellent advantages you have cnjoyedy what peculiar obligations you are under on this a^c-^ count, demanding fuitable returns in faith, love and obedience. You remember the alarming caills, the afFefclionate warnings, which have flrongly imprefled your heart, the anfwers* given to your prayers, the troubles, the dangers, and the enemies from which you have been delivered, with the peace, comfort, and delightful hope fo often refrefhing and animat- ing your foul. In thefe circumftanees,muft not every thing which betrays evil concupifcence, inordinate affedion or Want of fupreme love to God in any inftaiice, afflift and abafe you ? Such being the cafe with every hum- ble and advanced Chriftian, I would now afic, where is the abfurdity of concluding each perfon of this chara6ler fiiould judge hisfelf (every thing confider- ed) inferior to all m.en ? Or from the bottom of hf^ heart believe there is not one uponearth,who,if blef- fed with equal advantages, would not have far fur- pafTed his attainments. The whole difficulty of conceiving that the mofl excellent in the church of Chrill do really entertain fuch thoughts of thcirf-lves, arifes from pride natur-* al to the heart, which loves to dwell on any fuppof- ed pre-eminence above others, without once confid- ering how much more than others they have been favored by Providence, or comparing the progrefs they have made, with the means vouchfafed, or the dutv they owe. The advanced Chriftian is of a C c 2 16 Chrijiian Humility, {^xi'is'D. 3§« more reafonable and humble mind. He bluflies at his manifold and great defe8s, having his foul lirongly impreiTed \vith the rich grace he received, and the excellency of the God he ferves ; he thinks it is not fo with any man befide ; the tranfition then is cafy to prefer every one before hisfelf. The command, to GlO To is plain ; In lozulinefs of vtind^ lei each eftecm ether letter than theirf elves, PhiL ii. 3.— a command exprefsly enjoined as the only prevention of vain glory. Nor muft this command be inte»"preted only to imply a preference of thofe who walk worthy of their Chriilian name, leaving you ftill at liberty to look down upon open tranf- greflbrs as worfe than yourfelf. This cbnftruftion is contrary to a parable our God fpoke, on purpofe to condemn the fin of valuing ourfelves above any one. He fets before lis a Pharifee and a Publican ; the former is honed, ftriSly confcientious, and de- vout, virtues which he acknowledges arc the gift of God; he only prefers hisfelf oh their account to the adulterers, the unjuft and profane. One of them he mentions in his prayer (not from perfonal aver^ fion) merely becaufe he faw him in the temple,* and thanks God he was not fo bafe and v/icked as this Publican. You know the judgment of God in this cafe. The Pharifee was left in his fins, highly of- fenfive to his Maker, becaufe he exalted hisfelf above the Publican. He trufled in hisfelf as righteous, and defpifed other in comparifoh of hisfelf. A full proof as can be given, that it is the bouriden duty of every Chrifliari to take the loweil place. This example proves that all who prefer their- felres to others, in fad adopt the fentiment of the Pharifee, and do jull what he did. This inftruQive parable convinces you, that as there were none incom- * O'brerve there could be nothing, wrong *in the Pharifee making inenfioa of the Publican's name, unlefs there was injuftice tn his- preferring hisfelf ro him ; fince nothing is more plain than that he rn'ght very innocently mention in his prayer, what he, at all other t'.mes, was allowed ro think. But this he was allowed lo do,, if h> lajght tiUtin hibfcif above tje Publican, ^HAP. 33.,] Chyijlian Humility* ztx xnon opinion, more wicked than Publicans^there arc ^one fo wicked as to juftify your placing yourfclf above them. Hence you will conftantly watch againft felF complacency, a fubtle enemy to your foul. You will repel its inlinuations, whenever you fee the wickednefs, or hear the faults of thofe around you. You will be jealous left pride fliould be fof- tered by confcioufnefs, of what God lias done fop you, and be afraid of nothing more than the vanity of your own mind ; remembering the righteous de- cree, which truth itfelf has thrice proclaimed, Every 07ie that exalteth hisfclfjiiall be chafed^ and he that hum* ikth hisjelj Jliall he exalted. From the reprefentation now given of a Chriftiajt in his tempers towards his fellov; creatures, it is evi- dent that he muft prove a bleffing to every one about him. Who would not rejoice to have that man for his fupei:ip4, or relation, his acquaintance, neighbor, or domeftic fervant, in whom fo many excellent qualities unite ? Who is fincere, juft, merciful, meek, candid, benevolent, and ready to forgive eve- ry wrong done to him ; yet in the po({eflion of fo much fubftantial goodnefs, is free from all felf-ad- miration or vanity, amidfl the applaufe he receives ; not preferring hisfelf to others, or even thinking he has attained, but preffing forv;ards, afhamed of his fraall progrefs ; and, penetrated with a fenfe of his own vilenefs, taking the loweft place. What Jtwijh enmity againll Chrift, what infernal hatred of right- eoufnefs and true holinefs muft fill the heart, which does not delight in fuch a chara6ler, and extol, as the rich gift .of God, that gofpel which forms and fupports it ! Such is not the ideal pi8:ure of what a Chriftian fh©uld be, but the daily life of thoufands, and of all v/ho have a fcripture title to that highly venerable name. Faith in the Son of God, as their atoning facrifice, and the Lord their righteoufnefs, through the influence of the Holy Ghoft, produces this di- vine transformation of foul, this new creation in Q^rijl Jefus, ^i^ Chrijlian Humility^ FSund. 33, A PRAYER, fJted to the preceding Suhje^. W E blefs thee, O Lord 01* God, for all thy loving kindnefs to the children of men* We thank thee that we are To flriftly charged to ab' hor all that is hurtful to our fellow-creatures, and praBife whatever is beneficial to them. When we call to remembrance the time paft, we feel, alas ! much caufe to be aihamed. Every relation, friend and neighbor^ teflify againfl us, how deflitute were ive once of all Chriftian tempers, and how fadly de- fedive in them are we ftill ! We cannot tell hew of- xtn we have offended againfl truth, juftice and love, alv/ays due from us to our neighbor. ' We remem! ber thefe our faults; we are afhamed,and abafe our- (elves, and look to our great and mercifulHigh- Priefi:, to obtain our pardon through his blood. Never let us forget how often we have done evil, how often negleaed to do good to thy creatures, whom v/e ought to have loved as we do ourfelves. De- firqus of offending thee no more, by finning againfl our neighbor, we beg thy help to conquer our cor- ruption. May we never more deceive or diffemble —never be injurious to others for filthy lucre's fake. In every hour of peculiar temptation to difhonefly* withhold us from doing evil. ' Open our eyes to; fee fo clearly that it will provoke thy difpleafure,' and ruin oUr fouls, that we may be ever kept from being unrighteous, either in a great matter or a fmall. May all who live with us be witneffes to our integrity. To integrity may we add brotherly kind- nefs and charity ; be glad to contribute to feed the hungry and clothe the naked ; to vifit the fatherlefs and widows in their affliaion, to inflrud the igno- rant, give proteflion to the injured, and deliverance to thofe oppreffed with wrong. Above all, may our bowels yearn over thofe who are ready to perifh ^ Chap. 33.} Chriflian Humility, 213 may we \vatch for opportunities to good to their fouls, and fervently commend them to thy mercy. Form and fafhion us to exercife charity in judg- ing of U"ie chara6lers of men. Help here, O Lord, with all might. O quench that hcllifh fire within, which inflames our tongues with bitternefs. Deliv- er us from that hypocrily, which indantly takes great offence at the mote in our brother's eye, whilil the beam is in our own. By thy almighty grace, fa ve us from this hateful fpirit. Make us kind, tender- hearted, and very pitiful. Set before us the exam- ple of the meek and lowly Jefus^ that we may be afhamed of peevifhnefs and paflion ; that we may be galled with felf reproach, and confefs how much we grieve the Spirit of God, when our a61ions, words or looks are not governed by the law of kind- nefs. Whatever we fiiffer from the contempt, hatred or malice of men, may we, through the help of our God, bear it with patience, and return good for evil. What is impoffible with men, enable us to do, through the knowledge of Chrifi, crucified for his enemies, and praying for his murderers. And after we have perfeveted in the conftant pbfervance of truth and juRice, in the exercife of meeknefs, mercy and love to all men, O may we be found clothed with humility j may we take the lowed place, and cReem every one better than ourfelves. ■ Thus as trees of righteoufnefs of the Lord's plant- ingj may we bring forth every good fruit ; that men, feeing our good works, may glorify our Father which is in heaven. Grant thefe our requefts for the fake of Jejus Chrijl our Mediator and Redeemer. Amen, -^{A. The Duty of a Chrijli(in. [Sund. 34. S U N D A Y XXXIV. aooocJOOOOOOO C. H A P T E R XXXIV. Thf, .Duty c/ a Ckril^tian in a Marrud State. VV E have taken a viev/ of the Chriflian, in thofe tempers which he bears towards all mankind ; fmcerity, jullice, mercy, mceknefs, candor, love and humility. We proceed to confid- er him in the difcharge of duties which he owes from a peculiar ncarnefs of relation, in the married ftate, and with refpeft to his kindred and fervants. Thefe connections arc ordained by Divine Providence^ in order that a mutual obfervation of the duties aritjrig from thcni, might prove a fource of greater comfort than could otherwife be enjoyed. In each of thefe relations, the knowledge of the Lo7'd Jefus Chrijl is of fingular advantage, not only by pointing out the extent of each relative duty Vv^ith more clearriefs^ but by making a violation of ii ap- pear more criminal, than it ever does to men igno- r. 34.] in a Married State. 215 crime of great enormity. So far muiT: Cbriilian hufbands and wivCvS be from injuring each other by defiling the martijlgc bed, that they mud be free from every thing in their air, drefs or difcourfe, which favors of wantonnefs, or would encourage Icofe defifes. Whatever has this tendency,however fafliionablc, they will fhun as of hateful tendency^ contrary to the marriage contraB:. In their judgment, it will be no fufficient obfervation of conjugal fidel- ity, barely to abftain from adulterous commerce ; they mufl maintain a purity of heart, and dcteflwhat betrays the want oi it, foolifli jefting. Nothing lefs than this is required on the man's part, to keep his marriage vow inviolate, and oh the woman's, to fhew a chafte converfation, a duty' ecjually incumbent on both ; and for either to tranf- grefs here, is to defpife both the plain command cf God, arid his benevolent everlading ordinance. To fidelity mufl: be added mutual love, for love is the life of marriage, without which it diifen; as much from the comfortable fociety our gracious God intended to eftablifhby it, as fervitudefrom freedom. When this union was firfb made inparadifc,it was im- mediately declared, that as foon as ever the bonds of marriage took place amongft the pofterities of Ad- am, they ihould prove ftronger than the bonds of nature : A man Jhall for Jake even his father and vioth- er^ and cleave unto his wife. Like the two pieces of wood which God commands Ezekiel to join togeth- er, and they became one in his hand. Ezek. xxxvii. So marriage was ordained as an including rind, to make of two pcrfons one lleih; from which union there ought to flov/ a conflant circulation of kind cfhces and endearing: attentions, as the vital juices flow through the natural body ; confequently huf- bands and wives, though blamelcfs in point of con- jug;al fidelity, are {iill very guilty, if they live in in- difference towards each other. A failure in point of aiTeclion does not, it is granted, break the marriage bond as adultery ; yet it defeats one principal end' of Its inilitution ; for it was defigncd to unite the 2i6 ThsDutyofaChriJlian. Sh^d. 34.] hearts of the inarned pair, and to produce a confum- mate friendfliip frdin the picafing combination of two pcrfons, v/hofe interefts are by this means made invariably the fame. Butjinftcad of thefe advanta- ges, want of love in either party, perverts the ft ate of marriage into a moil grievous burdeh and bon- dage. Great (Irefs !s therefore laid upon this matter in the rule of a Chriflian's duty. Hufbands and wives are commanded to fnov; th,e moft afFedionate regard to each other. The precept is immediately addfeiT- ed to hufbands, but it equally applies to wives. So ought men to love their wives^ as' their own bodies. He that loveth his wife lovcth Jiisfclf Fcr no man ever jet haicth his oxvnJleJJi. hut nouri/Jieth and cherijlieth it^ even as the Lord the church, Ephef. v. In this com- mand, obferve the quick feeling which every man has of the leaft hurt done to his body ; the Conftant averfion to every thing which would give it. pain, and the inceifant defire of its health amd comfort, are chofen to reprefentthe ftrength, delicacy and perpe- tuity of conjugal affedfon. And as the body partakes ilo lefs of your care and love, on account either of its weaknefs, deform- ity or difeafe ; fo no difagreeable qualities or per- verfe humors on the other fide, canjuftify the other party in w^ithholding the tribute of love. Thefe faults indeed make it very difficult to behave with proper tendernefs, and prove a fevcre trial of faith and patience, which yet in the end will certainly get , the vi6lory. This tender afFection is finely taught the hufban-d in the conclufion oF the precept, by direding him to copy the love of Chrid for his church, in his own to his wife. As if it had been faid, you abundantly experience the care and affcftion of your Savior, and fee it exercifcd over your fellow Chriftians ; you fee how he bears with your infirmities, and with ma- ny things in you exceedingly wrong and diflafleful to him ; yet he grows not cold to your welfare, nor rejeQs you from among his children. Shew you, Chap. 34.] ^/^ ^ Married State. 217 therefore, llie fame tenderncfs to each other, which the whole church experiences from its head, and never think yourfelves at liberty to yield to morofe- nefs, or live without endearing exprellions of mutu- al love. Further— -hufbands and wives who are Chriftians, mull have their affeftion for Q3ich olhev fpirzlual, both in its foundation and eflfeds. It mult not be built chiefly on beauty of perfon, for this is one of the moii: fleeting things in nature, and incapable even whilfl id^laits, to maintain its enchanting pow- er. Very often thofc who come together in rap- ture, enamored with each other's form, foon grow cool in their regard, and hate one another as forci- bly as they loved at firfl. Nor can there be any fe- curity that this will not fooner or later prove the cafe, when the caufe of afFeftion is fo mean and fen- fual. But fuppofe even good fenfe, good manners, and a temper formed for friendfliip, engage the parties to marry; even thcfe amiable accomplifhments, un- lefs higher confiderations concur, leave them in dan- ger of taking great difguft, and living unhappily to- gether. For thefe accomplifiiments perfeftly coin- cide with exceflive luft of pleafure, of the world, of independence. Ilcnce it often comes to pafs, that hufbands and wives who have no better foundatioa of their mutual love, than thofe agreeable qualities: by which they were fo pleafing to each other on. their firfl intimacy, are very mifcrable together at lafl» They find more reilraint than they cxpeded, and lefs entertainment ; they ceafe lludying to pleafe, and evil tempers, before concealed, break out. Efpecially when misfortune produces a bitter change of condition, frequently the well-bred, fenfi- ble, agreeable hulband or wife changes with their circumflances, and grows a peevifii, complainings irkfome companion: The afre6tion of Chriflian hufbands and wive*? "mufl fland upon a firmer bafis. The hufband mufi: love his wife, not chiefly for her beauty, manner^ D ft 2i8 The Chrijlia'iis Duty [SuNB.g^* or even the affe6lion fht bears to him, but as a crea- ture of God, entitled by their union, (which is of di- vine origin) to his tcndercft affeBion. The Chrift- ian\sifealfo muft love her hufband, not on Account of the fupcriority of his underftanding, the applaufe he receives, the honor of his condition, or the love ht has for herfelf ; but in obedience to the v/ill of God, holy, jufi: and good, which requires her to dwell in love with her hufband, with whom fhe is be- come bne perfon. Where conjugal affeclion h not fecurcd by confcience towards God, a thoufand un- forcfeen accidents may raife a florm*6f contention ; and fome bitter exprcffioris may cfcape iii the heat of pafTiOn, tvhich will eat as does a canker, confum- ing all enjoyment of the marriage llate, if they do not caufc an open feparation. Hufbands and wives, on the contrary, governed by the authority and love 6f Chrift, will be flrongly united in the common fource of their fclicitv, and the object of their highefl adoration ; for here they find a conftant unalterable rcafon for mutual efleem and love. sses* SUNDAY XXXV. ooooooooocco CHAPTER XXXV. The Christian's Duty in the Marriagz Stat£, x\s the ground of affeftion between ChriRi^n hufbands and wives muft be fpiritual, {g mud the exprelfions and proofs of it. l"o be folic- itous only. in procuring a comfortable provif;on for your wife, that Ihe may jiot be left dellitute or dc-^ ftHAP. 35-J ir,a Marriad Staiz. 21^ pendent, when your diligence or frugality might pre- vent it, is the afleciiou every man mull feel, who n uot fun^: beneath a brute. On the other hand, the v;ife may exprefs love to her hufband by a moll dif- creet rnanagemciu of the lamily, by cheerfully doing her utmofl for its welfare, and by ftudying to make his life and hotpe agreeable, ypt be void of the lead favor of Chrillian knowledge. Mutual and earned endeavors to pleafe each other, are often found where the parties do a thoufand things in open defi- ance of God's authority, and inllead of meek remon- (trance, or difapproving iilence on either fide, they remain very well fatisfied with each other's condutt. A perfidious fort of love this is, though every where prevalent. A confederacy againft the truth and government of God, by which they ftrcngthen one another in unbelief and profanenefs, and are princi- pal iiiilruments of each other's endlefs mifery. i In a manner quite the rcverfe will the afFe6lion of Chriftian hufbands and wives for each other be dif- covercd. Their fpiritual good wull be a chief and mutual concern. They will be tender-hearted i'n- i'pedors of each other's condutl, meekly correfting errors, which unnoticed would have llruck root^ or pointing out faults before they are confirmed into habits. They will converfe together on the power, the glory, the mightincfs of God's kingdom, to in- crcafe their knowledge of his excellency and love of his name. They will prompt each other to holy vig- ilance, and a diligent care and labor to pleafe God, and encourage that fort of acquaintance and inti- mates, whole principles, fciitiments and tempers are animating and exemplary. As the nuptial union :;ivcs the parties much influence to he cither gre the bane of conjugal affcftion. Tlie parties grow infipid to each other upon miore acquaintance ; the huiband becomes more refcrvcd, or the wife lofes nervivacuy; m cither cafe they are weary of each other. But the fpiritual life of believers in jcfa prevents its fatiety. An infinite grandeu': in theob- jefts of their common faith, the invportan<:e of their Tiuptial union with rcfpeft to them, joined to mutud €ma?. 35'J in a Married Slate, 221 /Ic.nre of oi)taining falvation, will not fafTer that flagnation to take place in the married (laic, which oihervviic frequently follows. P\]rthcr — ftrife and contention often firll cool, and then deO-rGy conjugal affection ; but the devout cxcrcife, in which real Chridians conllantly engage, rffeBuallyprcvent this melancholy cftrangemcntfrOiTi each' other. Should variance in any degree crife, they are checked, they are fharply upbraided in their own conl'ciences; they have both offended and griev- ed their bell friend ; before his throne of grace they are to appear, where they lament their failings, and beg their trefpaffes may not be imputed, but forgiv- en, as' they forgive every offence againil theirfelves ; licncc they find it eafy to make merciful allowances to each other ; to divide the blame, in (lead oi' mak- ing it all to one fide, as pride and felf-conceit will prompt men to do, thus inflaming the quarrel. Wilh unfeigned felf-abafement, they will confefs their de- pravity, from which they are fo ready to kiiidle into a rage, where Chriftian patience would fcarcely be moved. By thefe concellions, contention ccafes foon, and from m.utual felf-condemnation, arifes a defire of greater vigilance to guard agaiiift pah'ion, and more earned prayer to be kept, for the future, in harmony and love. Though the vehement fondnefs, therefore, for es ; but with fuch a benign influence as the fouf cxeru over the body : For the command of God to eve, asthci r cx.n bodies. He that lovtth his xvifc, kv. nn himjdj; Jor no man ever yet hated his ozvn fleL but nourijhctk end durijuth it, even as the Lord th, u ;'': ,. '^^' '^^ authority lodged with the huf- b.nd, by being managed according to the appointed order i«,..ac of proving burdenfome or uncafV S ;tr,o'boTh: '^^'^"" ' '""'•'^^ "^ ^'-^^'^ ^.-- '-"^ Another peculiar branch of the hufhand's duty is, .0 furaifli his wife with things neceliary and convc-' Ki.nt, according to his rank in life. He muft ex- pr«s alacrity in letting her fhare the advantages he j-ofTcfles, and convince her he receives pleafurc in ieeuig her uic, within the bound* of Chriftian mode- icition, his aDundaiice. ' -^ ' The peculiar duty of the wife, which every reaf l-hriii,an, from coafcioufncfs to God, will obfervc Y to aicl and cotiifort her hufband in the -midfh of his l>unneu and labor. The good manag..nu.r.t of a -.iniily „ a tning tjuite different from m,-;king pre- Ti'frf ^°' "■ , '^"'^e forauT, in general, depends -'^'iv upon the v.irc; the latter is tlu--h.if;n-,nd'v- ^KA?. 35.J in a Married Statr. a*^ province. In this manner, the labors of iife are di- vided, and if cither negle6l their refpeQive duty, much lofs and confufion will follow, which marriage was deligncd to prevent. A Chriftian wife, therefore, will not conform t» •orrupt cuftom, and aff'e6l to be above the care of her family, as if fhe was made only to drefs, vifit, ^r, like a pi6lure, be admired. She will look well to the ways of her houfiiold, and not eat the bread of idlenefs. She will give her hufband a folid teftimo- ny of her afFedion for him, by being careful to fee his income, or the fruit of his labor, is not extrava- gantly ccnfumcd for want of female inrpe8:io;i at home. A fccond inRance of duty peculiar to the wife, u obedience to her hufband. When our common mother finned through vain defire of being as the gods, flic not only failed of the very end at which fhe aimed, but her proud dcfire of pre-eminence was made a rcafon of degrading her. And thy dcjircjhalt he to tky hujband^ and ht [kali ride over thee. Gen. iii. Whenever, therefore, the wife affe6l's to rule, or re- fufes to fubmit to the authority of her hufband, fhe refills the ordinance of God. She exalts hcrfelf, in contempt of the divine decree publifhed immediately after Eve's tranfgreflion, and confirmed again by the Holy Ghoft. As the church is fuhjecl to Chi-ifi (ac- knowledging and fubmitting to his authority, though c-ontrary to natural inclination)yb let the wives be 19 iheir own hujbands in every thing. In every inftancc where the command of the hufband does not contra- dict the command of God, the wife is obliged to comply, and without a murmur give up her own will. If it be urged that the wife has frequently more ^jnderflanding and ability to govern than the huf- band, and on this account oug-ht to be cxcufed from living in fubjeftion ; the anfwcr is obvious ; fhe hath h'berty to ufe her fuperior wifdom in giving counfel, and producing fuch reafons as are proper to correal ^ raiftaken juvdgment. fiut if her advice is not ac- £24 The Chriftictns Didy [Sund. 35, cepteJ, fu bjeclion is her duly ; for if more than to jrive advice was allowed on account of greater wif- doiB, authority would then be founded on fuperior- iiy of underilanding ; a notion big with confufioUo For, fuppoie a fervant, as is ofn^n the faft, endued with more capacity and grace too, than his m after, would it not be infufferable infolence, fhould he urge this as a reafon for refufing to be any longer under control, which on another account was indif- putably his duty, \\z, from his Jl alien in life ? Aii attempt, therefore, to gain the afcendency, is an at- tempt to fubvcrt the order, which the fovereign Giv- er of all wifdom has appointed. Bafe return for his bounty ! The Chrillian rule is pofitive againft fuch an ufurping fpirit : The command is, Let the wife fee that Jhc reverence her hufhand.. In oppofition to natural paide, let her carefully check the firll deiire to have her own v/ill, andy^e {he be not wanting in fubmiffion ; for this behavior is moft becoming a woman profeiling godlinefs. Let her remember that God, the author of the marriage {fate, has ap- pointed this fubordination. Such are the excellent tempers which hufbands and v/ives rnuft pofTefs, and the extent of that duty which they mull praCiife. It often happens that one of the parties is brought to the knowledge of Chrift, v/hilil the other remains in unbelief and bitter prejudice againft the life and power of godlinefs. In this cafe, much of the com- fc.rt the nuptial union ihould produce, mult be loft. Here, infiead of aflilling each other in their noble en- deavors to pleale God, the believing huiband or Vife will find a fevere crofs in the idle difcourfe, vain companv and low purfuits, in which the unbe- lieving party can only take pleafure. Yet in this trying fitualion, the power of faith will difplay itfelf to great advantage ; it v/ill produce an invincible iriceknefs, and a patient expeBation in love, that God peradventure may give repentance to the ac- knowledgement of the truth. It will excite to great- or circuit f:jedicn in behavior, that the mind difaf- Chap. SG,] The Natural Duty of^ ^c, ^25 feded to the truth and fervicc of God, may be won over; it will excite frequent and earned prayer, that being alrea- dy united by wedlock, they may become alio one ijpirit in the Lord j a prayer frequently anfwered. t iiii t i mi ii M^ .— n SUNDAY XXXVl •00 000000000009 CHAPTER XXXVL Th^s Natural Duty of Parents and Children. The neareft conne6lion, after the nup- tial union, and often fpringing from it, is that between parents and their children. From this relation parents are indifpenfibly obliged to provide for their eternal wel- fare. And all real ChrijTians will give great attention to this matter. They are required to do fo. Thefe words y faith the Lord, W^/V/:? / command thee this day^Jhall be in thine hearty and thou jh alt teach them diligently unto thy chiU ■ dren^ and /halt talk of them, when thoufittejl in thy houfe^ and whei thou vjalkeji by the way^ and when thou liejl d(rwn and when thou rifejl up. Deut. vi. God ejlablijhed a tejiimony inja^ coby and appointed a law in Jfrael^ which he commanded our fathers that they Jhouldmakethem known to their children, that the generation to come might know them, even the children which JJomld be born ; whojloould arife and declare them to their chiU dren, that they might fet their hope in God, and not forget the works ofGod^but keep his commmdments. Thus emphatically does fcripture enjoin parents to bring up their children in the nurture and admoniticnof the Lord,'A^ the grand means of preferving the knowledge of God, his works, and truth amongft men. This injunction is folemnly acknowledged by the cov- enant into which Chrijlians enter their children, almoft as foon as they are born. In the ordinance of baptifin, they E c ^S^ The NatUrJi JDiay of l^utw. S^i VOW to educate them in the fervicc, and for the honor of their Maker and Redeemer ; or if they d(3 not anfwer^ in perfon for their children^ they choofe friends who fol-* eitinly engage to join with them in feemg their children: properly inflruded ; and by negligence in doing this du- ty, a religious rite, which undoubtedly claims God our Savior for its authorj is turned into a worthiefs cerimb- Natural affedion alfo mtifl influence to take much painS for the lalvation of their children. They know the worth of the immortal foul, otherwife they are not Cbrif. fiam, but infidels. If then they neglecl the cultivation of its faculties defirousonly to provide a temporal fubfiilencey their affeclion iS' not rational or chriftiah ; k is no higher than bears and wolves feel for their young. A rational, a Chriftian love foy their children, didates fuch fehtimefits as follow, Thefe tender plants fprung from ourfelves, poilefs capacities of knowing, fsrving, loving God, and enjoying the vifion of him forever. If their capacities are not improved to this higheft end, their exiftence, inllead of a blellihg, will turn out an iniiippor table curfe^ Our love for them makes us think no pains or coft too great to heal them when lick, and provide for their prefent well-being. But wliat avails it to fecure them (were wc able) from the tranfient evils of licknefs, pain, and pover- ty, if Vv^ocs of endlefs duration are to be their final portion l What avails the moil ardent affection, which reaches on^. ly to the mortsi part,, if all that lieth in our power is not done, tliat after paffing through the prefent fhort-lived. ibene, they may enter eternity in the favor of God ? Where there is any conyiclion of the certainty of th6 world to come, a fmall degree of natural aftedion will' powerfully and conftantly fuggeft thoughts of this kind^i and be follov/ed with corrcfpondent care in the education of their offspring. But all Cbrlillan parents clearly fee. the realities of the eternal world, they flrongly feel their unfpeakable importance, and fuch love have they to God and man, that was their pcrvver equal to their kind re- gards, there fhould not remain upon the earth, one re- bel againfl his Maker. They are grieved to fee any per- ifliing, whilfi Jefus-, mighty to Hive, and merciful to par^ JgHAP. 36.] Parents arid Children. il21 don, is ready to receive, with open armSj all who will come to him for life. With what ftronger force mud this benevolent fpirit work toward their own offspring ! How adive muft they be to fecure their fpiritual welfare, v^ich from parental love, muft be their chief concern ! Befides, it is the duty of parents, in the firft place to teach their children the knowledge of God and his word, becaufe they have the charge of forming them whilft they are in the fitteft ftat-e to receive and to retain good im- preffions. Should tbey negteft this noble opportunity of ieafoning their minds with the truth of divine revelation, fo profittible to all men, every future method of inftruc- tion, or means of grace will in general fail of having a good efFe6l. For children very foon and naturally con- clude what their parents never mention, or earneflly in* culcate, can be of little advantage to them. If they have Jiever been taught to coniider the glorious majefty of God, the abfolute dependence of every living thin-g upon him, his. rich bounty and mercies towards us all ^ they will attend public worihip in as much ignorance, as Pa* gans bow down before theii^ qliunb idols ; and with an of- fenhve levity and profanenefs wliich F^gans do not. What mere babbling alfo, mult their prayers in fecret be. (if they are directed to pray at all,) ftacc they ha.ve never been in» ftruc^cd in the nature of fin, or the worth of the foul : never been tauo;ht to obfcrve hew ereat is human weak*^ nefs, and depravity, on which the need of prayer and di- vine grace, are. founded ? What an invlnclh-ie obftaclc, liumanly fpeaking, muil be found in the hearts of young'' people againft receiving the gofpel, where natural ignor- ance, pride, felf-will, and unbelief have been fuflcrcd to ftrengthen, by their parents criminal neglecl ? Nay even afflictions, and misfortuues in the family, the death of dear relations, or intimate friends, generally lofe their ef- fect, where no cai'c has been taken in the education of children. Thcfe awakening calls fcnt from God to lead men to repentance, and to confider their tranfgrellions, wherein they have exceeded, make no ufeful impreilioH on minds never accuftomed to advert t© God their Ma^ ker, Governor, and Judge, 228 The Natural Duty of [Sund. Sq^ It IS true, adored be his free grace, and the power of his fpirit, feme children utterly neglected and even de- praved to the laft degree by their wicked parents, are dai« , iy brought to the knowledge of Chrift. Neverthelefs, the prevalence of open profanenefs and qf fenfelefs for- mality in religion, may be traced up as to its fpring, in parents utterly neglecting their children, and muft be anfwered for by them. This fuggefts another motive which fhould engage the ftudy and labor of parents in promoting the lalvation of their children. The Lord God takes particular notice of their behavior in thi? matter. Hear the high commendation of Abraham^ the father of the faithful, and the friend of God. The Lord faid^Jhall I hide from Abraham the thing ivhich I do^ fe^i^^^ that Abraham fh all fur ely become a great and mighty nation^ end all the nations of the earth fmll be bleffed in him ? For I hiow hitn^ that he will command his children and his houfjold after hinu There were many Ihining excellencies in his charader, but God felecls that in which he took peculiar delight, naming it together with a repeated promife of Chrift, That Abraham would above all things regard the re^ Ugious education of his children^ and the honor of God in bring-- ingthetn upfor his fervice* On the other hand, how very awful is the fcripturc account of the indignation God manifefts againft parents, who negled: their children. Though Eli was n ct v/ith- out the knowledge and fear of God in fome meafure him.- felf, yer becaufe his fons made themfelves vile, and he re- Jirained them not ; only mildly reproving, when he lliould have rebuked with all authority and leverity ; only ex- preiling difapprobaticn, when he fhould have warned them at their peril to perfift in their evil ways, and upon their obftinate refufal to obey, have executed upon them the law : for this crime he is firft branded as an acceflary in their iniquity, as kicking at the facriUce of God^ and hon* Qringhisfom above him. Then a teriiblc doom is dQ'> jiounced upon his family ; they are to be degraded from their moft honorable office ; they are to be cut off from the altar, and the iniquity of his houfe is never to be purged. For them that honor me^ faith the Lord, / 'will bQmr^ and they that defpfe mejhall be lightly ejlemed. Chap. SSJ] Fcarents and Children S2B From this affedling contrail in the charr\<3:crs of Abra- ham and of £//, judge how much parents are concerned diligently to train up their children in the knowledge of God. Further, the condition in which they are born lays a ftrong obligation upon parents to dp all in their power to promote their falvation. What ccmpaAIon is due to them ! They are born wholly diilempered. Do not you fee how much grief, anger, and vexation do they feci e* ven in their childhood from natural ftubbornnefs^ paflion, envy, pride, and leliifhnefs ? Do you not know what thefe diforders portend ? What greater troubles and fe- verer cqnilicls await them ! What frequent and more cut- ting vexation they are to meet with, unlefs thefe violent and baleful pafiions are fubdued ? Are you not confcious that the latent feeds of vai'ious lufls in their hearts, will by time and occalion grow up, ripen, and bring forth in abundance every evil work, unlefs preventive methods are, in childhood, feafonably applied by thofe who have authority over them ? Can you confider all this, and ne- glect to bring them, in the arms of faith and prayer, to the phyiician of the fDul ? Can you be fatisfied, nature Ciould have its courfe without difcipline without laying falutary reftraints upon them, without repeating to them a thoufand times in all affe^^lion and earnefmefs, how much they need, and ought to feek his power and grace, who came to fave the loft ? Was a parent to defert his child in a wildcrnefs infeft- cd with ravenous beafts, o? full of covered pits, when his prefence, counfel, and experience might have given protection, would net his barbarity ihock every humane mind ? Eat do you, O parent, a<5l in a more tender man- jicr, who leave your child to v/aik through a world full of enticing objeds, fmiling only to enilave, and where iubtle malicious foes lie in arnbiifh to deftroy ? To pafs through fuch a world, without the light of faith, the de- fence of God, the influence of his Spirit ; ignorant of the foundrj.iOiis of juftice, truth, fobricty, chafiity, and a ChrijUan life^ in what ftrength they muft be pra them with a fenfe of his prefence and a- gency in every place. Ihus in the moft rational manner \ and in obedience to your Maker's command, you will talk of him, and his works, and truth, When you go ouf^ and when you come in^ when you fit downy and when you rife up. Another truth early and often to be inculcated, which young children are able to underftand, and will feel, is that fieep, health, and ftrength are the gifts of God. And ' this you will make indifputablc, by taking an opportuni- ty of carrying them to the bed-fide of a brother, fifter, or play-mate when fick and in pain. Immcfdiately after the jj Chap, 37.] Children and Parents 235 vi-t te'l them you waked for this opportunity to con- . vlnce them of tlic truth they have been taught, that it is God who maketh fick, and nukctli wth. lius milruc tion will have more weight upon their o%yn recovery from languifliing difeafe and pain to tne enjoyment oi health and ill ength. , , ., , , ,.r a a •^ It is no lefs ufcful to teach children that life anddea.h ar.-, like fickneft and pain, the appointment ol God. _ 1 he time to realize this truth, is when the awiul report is jult brouo-ht to their ears, that a fervant, friend, or neighbor, well known to your children, is dead. Then the circum- ftances of the deceafed irainediaiely betore death, the ad- vice of phyficians without any beneht the grief of friends and relations, are all to be urged as feniible proofs that God taketh away rnir breath in infancy, youth, or riper years, juft as he fees fit, and that none can deliver out of his hands. , . ,r ■, ^ n At the fame time you iliould oe mindful to teh your children, what the news they have heard, Wj a one is dead,mt^ns.. Then afture them that to die, is to pals out of a changing world, into one unchangeable, to be happy or mif^rablc in a degree iucoiueivable, according to what the deceafed has been and done ; that to the un- believing, proud, and ^vicked, whether rich or poor, kmgs or beggars, death Is tiie beginning of iorrows ^ but to every one who has iived and believed in the Lord_ye. I'm Chriji, it is the tranflation of the loul to the pertcclion ■"of holinefs, and joy forever more. Should it pleafeGod to bring your own children into apparent danger of death, yet ipare the.n, you muft not oniit telling them how you felt their pain, and umg ovcf their bed with tears, bat could give them no reliel : how you made your prayer to God, by whofe power alone they v-ere healed ; or fliOuld either of you, their parents, be brought baikfrom the borders of the grave, to _ embrace your offspring, then is the leafon to nr.pres their minds with a conviction, that the Lord ot Ayi' and Je^h haUi re- covered you in tender mercy, to be ftiU the guide of cneir youth, their afieftionate counlblior, aud belt eMh^y t'lend. This has a powerful tenden!;y to worK — upon 3,36 On the Education of Children, [Sund. S8. their gratitude, and lead them to love the name of the Lord, who is kind to them in a matter fo greatly af« feding their welfare. SUNDAY XXXVIIL CHAPTER XXXVm. On the Education or Children^ 1 HE methods of inftruclion pointed out abo'v^, Ciould be ufed, and the fever al grand truths above mentioned fhould be inculcated by the time they have reached to the age of fourteen. After this pe;'iod5 they are generally capable of perceiving the force of the capital ar- guments, upon which z.ChriJiian life is to be fupported againft all oppofition from without or within. Now their faculties are able alfo to receive thofe important doctrines, which few can underftand before. It follows, therefore, that if parents are fpared till they fee their ofI^~ fpring fo far advanced, duty now requires of them, and they will J)e exceedingly criminal, Ihould they neglecl to inculcate the abfolute obligation lying upon us, to love God, to dehght in his word and fervice ; the folly, weaknefs, mifery, and fin of peevifhnefs, difcontent, paf- fion, pride, envy, revenge, lewdnefs, or a worldly, felfilh, covetous fpirit. By this timiC alfo your children will have committed fo many faults, have been fo often correded, or iharply re- buked for them., and only reilrained, contrary to natural inclination, from committing more and greater, that you will have various and ftrong proofs to convince them they are totally corrupt in their nature, difaffecled to the government and will of God, and full of vile propenii* Chap. 38.] On the Education of Children. 2S7 ties. Now produce the fcripture character of fallen man ; The heart of thefons of men is full of evil, and madnefe is in their heart while they live, IVe all like Jheep have gone af- iray^ we have turned every one to his own way. To prove how truly they and their m they choofe it ? As it will, therefore, appear cruel in par^ ents to correct or reprove for teinp^rs and practices theii; children learn from thenifeives, fo it will be ahfurd to ex- pect precept or reproof ihould profit them, when the pcr^ Ions from whom they come, are not under their infin^ ence. After the welfare of the foui^ and the improvement of the mind have been duly confulted, one attention more is necefiry in parents, viz, to make provifion for their children, fuflicient, if they can, to enable" them by honefl induftry, or fomie liberal profeflion, to fupport them- felves, and be ufeful" members of fociety. For what can be more contrary to the feelings of parental love^ than, by idlenefs or extravagance to expoie their offspring to poverty, or to force, them to fettle in a ftation of life much beneath that in which tliey were born, a caufe fre- quently of much vexation to them, and a bitter difap-. pointment which few are able to bea^. But Vvdth regard. to what may properly be called a provifion, reafon not fafliion, the word of God, not blind aficdion, muft de- termine. When perfons who were born to no eftatc^ amafo wealth with a defign to raife their children above, the want of anv emplovment or profeflion, fcantv mult be their charities-, and' ilrong their love of money. Yet fo far is opulence from being any real benefit to children^, that (few inftances exccj^ted) it proves a corrupter *of their hearts a pander to- their luds, fixing them in hab- its of vanity, extravagance, a.nd hifvury. Thelaft duty! fliall mention, which parents owe to their children, is to pray to God for them ; for though the methods of religious inftruclion mentioned, have a natural tendency to do much good, they cannot of them- felves convert the hep;'t to God. You may take all pains for this purpofe, but Hill thofe who receive the Lord jfefus Chiijl, are born nol: of blood, nor of fiefli, nor of' the will of man, but of God. Tlierefore you mufl hum- bly and earneflly pray to him for fuccefs in your at- temps, that as the inhabitants of the world are increafecl: by your offspring, an addition may be m^ade by their, names :t6 the church of the living God, and the inhabit^:- ants of Heaven. ' 'iCllAp/ Sd^} Tbc Duty ofCl'ilurn:, ^c. ■\S. U'N D AY XXXIX. ^45 ©ooocoooooooooo C II A P T E R XXXIXo " The Duty of Children toward: their Parents* It is tlie duty of clilldren to lion-or their ,p:irents, by abilaining from every thing that may reafon- ably give them the leall ptlence, or, difquiet. Young people who have confcicnce towards God, will think his command. Honor thy father and, mother^ worthy their itriclefi obfervance ;.and know that this refpecl paid to .parents, is well-pleafmg unto the Lord, and his bleiling is upon dutiful childreno On the contrary, difobedicnce to parents is ftrongly marked a^ the juft objet^ ot his. dif- pleafure. For after forbidding idolatry, (a crime levelled directly againft -his own glory) and commanding every •Jfraclite to pronounce every idojater accurfcd, the felt- willed defpifer of his parents is held forth as the next ob- lecl of univerfal execratix^n : Curfid. be he ihat fetteth iil^ht by his father .and viother^' and all the -.people jball fay a^ men. Deur. xxvii. And in caie a fon grov/n up, did, after advice, and intreaty, . and command, withftand th« V'.uthority of his parents, they were ordered by the Al- mighty, To lay hold on hini^ ari^i/oriiig hini.out unto the eldsrs of his city^ and unto the gate of his place ^ and they iu era to fay unto th^ elders of bis citf. This oiir fbn is ft abb or u and rebel- lious ; he ivill not obey our ^oice^ Ik is a glutton, and a drunk- ard. And all the men of his city f Hill ft one him ivith fiones'y that he die. Sofyalt thou put evil aivayfroni among you^ and all Jfraelfball hear and fear, D.:ut. xxi. What a deep impreilion of the guilt incurred by irreverent behavior from cliildren to their parerits, muff this law, enacted by the moft High, make on all who fear him ? For though it be not executed now on the ftubborn refractory fon, it ftill remains a decihve proof of God's dctcftation of lucl,i, a temper, for he cliangeth not. ^44 The duty of Children [Sund. S9 A part of this reverence due from children to their parents, is to conceal their infirmities, and, as far as truth and juf lice will admit, extenuate their faults. This is but a fmall return for the great benefits children have re- ceived. ' And if they can join in expofing either their indifcretions or faults, canpubliQi or ridicule what is the ihame of their parents, they acl over again the bafe part of the wicked Ham^ righteous Noah's fon, which brought down upon him a curfe. - ' It is the duty of children to requite their parents, if they are able, for the benefit of their educatiori. Ingrat- itude is the only fin, which never found a fingle advo- cate. Yet of all ingratitude, one creature can fliew to another, neglefl in children to fupport and comfort their parents is the blacked : for what care and expence to promote the good of their offspring, do parents ever re- fufe ? Now when in the courfe of providence they come to need, fome return of the farne tender difpoiition ; v/hen the infirmities of age, lolTes, or afflidions opprefs them ; what child, not deftitute of all humane feelings, no lefs than religion, but would rejoice to prove as helpful to his parents, now going out of the world, as they v/ere to himfclf when he firft came into it ? This exprefiion of gratitude is marked in' fcripture, and neglecl of it brand- ed not only as a renunciation of the gofpel (whatever profefiions of zeal for it may be pretented) but as a crime, which many Pagans would abhor. If any proinde not for hh own houfe (not his children^ they are not the perfons meant heir, but his aged parents and near rela- tions in want) he hath denied the faith ^ and is ivorfe than an infdeUX Tim. v. • ' What proportion of his income a fon ought to fet a- part for the fuppbrt of his parents mufi:TDe fixed by hi,? condition. Yet this rule is ever to be remembered, i£ the provifion bear no proportion to the ability of the perfon who makes it, God and man will regard it as a defpicable offering. And if a fon or child can be lavifh in purfuit of pleafure, and live in cxpenfive fplendor whilft a fcanty fubfiflence is allowed to their parents ; fenfe of duty certainly is not felt. \Vhat is given, is given not from love of God, not from affedion to his Chap. 39.] tc^^anis their Parcn!s. 245 r '► • ., i I. . parents ; but to filence remorfe, or avoid tlie fcandal of lUfFcring them to depend en charity. The lafl inftiincc of duty from children to tlieir parents, which I ihall mention, is obedience. Obedience without exception in all cafes, to which parental authority reach- es, and all cafes are comprehended under that authority, where the command given to children does not oppofe the revealed will of God, nor do violence to. their con- fcicnce in matters of religion. And gener.ally thofe who are negledcd or defpifed by their offspring may thank thcmfelves for it ^ it is the ef- fect and punifhment of their oww hn. They foflcred, when they ihould have corrcclcc^, every wicked temper, in their children's ea,r]ie{l years. They (hamefally facri- ficed parental authority to afroward mind, and abjeftly fubmitted to be governed by thofe, over whom they Vv^ere appointed governors, in the order of nature, and by the command of God. Where this m*oft ibolifli and cruel fonc^nefs has not been the caufe of updutifulneis to parents, a profane ed- ucation, in ignorance oi' Chrlftian principles, often has ; for, this encourages a prou4 independent fpirit, which as It fears not God, will pay reverence to no man, nor feel obligation, nor bear reftraint. So that, excepting a few cafes, Chrifilan parents, throiigli the grace of God fuc- cecding their endeavors, reap' as they have lov/n, and of- ten enjoy t^suzw before they leave the world, the fruit of thofe cares and pains, with which they ftudied to pro- mote the falvatioii" of their children, and often die in plcafmg expectation of meeting them in endlefs glory. After the relation between parents a^d children, that fub'ufting between mailers and fervants folic ix vs. Ih ei- ther ftation Cbrijllans arc furnifiied with ample direc- tions and cogent motives to difcharge their' fluty with comfort to thcmfelves, to all the family, and to tlie great honor of their holy profeiiion. Servants who receive the word of God wiri])e faithful to their trufi; ; free from fraud and deceit themk^lvcs, -Vad careful td prevent injury being done to their mafters by connivingat frauds whicli they know others praclife. This point has been before infilled on. '"Jefides, they 24.6 The Duty of Children '{Sund. 39 will obey their makers A\'ithout that fullcn look and be- havior which wodIcI render their lervices ungrateful, and thcu' perfons offenfive ; a fute %n of a lofty Ipirit, to which fervitude and fubjedion /though ever fo reafona- ble, is galling. Tiiis liirly Immor in"fervants,is feldc m fhewn but in families where the kicre'of the place, com- pared with that of grander fan.ilies, is perhaps fm all 5 or -at leail the fervant is hired not for fhow. or luxury of life, but labor and ufefulnefs. In thcfe inftances, the benefit of Chri/tlan dodlrine and faith is efpeciaily to be 'manifell, for the Lord and Saviour of CZ;r//y/^/7.f requires them "jjith good ivill to dofcrvke^ as to hhujclf^ and not to men, Ephef. vi. 7. It is the duty of fer\^ants alfo patiently to bear reproof for their faults, and to amend; not riiing up eagerly in lelf-vindication, ever apt to' impute all admonition to ill- Rature or pafiion in their fuperior : and if they hear re- proof without marks of dilgufl and contempt, to think themfclvcs at liberty to regard it no rHore than is necef-^ fary' to keep their place. But you c*nnot ad in this unl reaicnable manner, and obey your Lord. You .cannot adorn the gofpel, as you are commanded, rf you are deaf to juft reproof and hardened againll: it. Nay you bring fhame upon your rehgious profefTion ; you make it contemptible, and even to be dreaded in a family. It is the mark of a Chrillian^\^\\t\\ -he does wtU and fuffers for it, to bear it patiently. You -do ill" and are in fault, ' yet feel anger and refcAtment, againft your mailer, who has a right, and does well to reprove you. The plain and excellent direclion given in fcripture you trample upon ; for that ftridly requiresy2'/-r^;2^j- to be obcdknt to their own m^/iers^ and to pleafe them ivell in all things^ not on- fvjering again, ^Maftcrs,^in their turn, who are Cbri/tians, will behave %dth juftice, rni]dnefs,and real good will t-o their fervants. Thefe tempers, elTential to the faitlitul in Chrijl Jtfus have been already pointed cut and cntbrced, I ihaj], there- fore, now cail your attention to the duties peculiar to governors of the family. In the lirft inftancc, th^-nre to be careful i^ll their domeftics behave well. Magiftratcs are chiefly in fault wh^n the manners of the people are GnAE. 3^.] icv:.nrds their Para:t.\ 91- filflbliite y for the law invcfts them with power to pun- ifli and control evil doers. But mailers of families, with Icfs diHIcuky. can govern their own little common- wealth, and prevent dilorders there. Servants are not upon a level with cattle, fed and kept only for their work. Tlicy are fellow-creatures capable of knowing God equrJIy with their mailers, and in his fight as good as theuii elves. In this view it is their indifpenf able duty, and a necelfary effect of Chrijlian benevolence, to fuffer no open violation of God's law, to oblige their fervants to a regular attendance upon the worfliip of God on the I.ord*s day, and to abflain from all profanation of it ; to furnlfh tlicm with books calculated to enlighten the miud, and brino; them to the excellent knowlediJ-e of <.'hriil. Andjf bufincfs does not, in facl, render it im- pracl;icablc, they ought to call tlie micmbers of their h.oufnold to join every, day in worihipping God, the giv- er of the blellings each member of the family enjoys. For the llime rcafon it is your duty who prelide in a houfe, to let a Chrijlian example to all under your roof; conftantly to abilain from all bufmefs and divcrfion on the Lord\ day, and by worfliipping, your Maker in the great congregation, let your fervants fee you a61 lionell- ly from coni'cicnce towards God ; and that from rever- ence to his law, you neither talk loofely, fwear profanely, nor live in intemperance or covetoufnefs. By this ex- jiuplary conducl you will check and reftrain thofe aboun your pcrfon, and be the means of flirring up ignorant iiiiful creatures to repent, and turn to God ; or if they obilinately perfift in their wickednefs, you will not be chargeable as accelfary to it in any degree. I lliall mention only one branch more of duty, which mailers owe to their fervants, viz. encouragement and rcvwird for good behavior. Kind expreihons, without lifting up the man, quicken an ingenuous mind td great- er attention and diligence. They ought, therefore, fre- quently to be ufed to alleviate fervitude. Furtlier, when the prime of life and ftrength have been laid out in your lervice ; when fidelity to your intereil, and application to your bufmefs have always diftinguiflied your dependent ^ you fhould, outof your affluence, make a proper provi- 248, The Duty of Children [StTNB. 39. iion for him in old age, or in cafe of ficknefs and acd^ dent'cillois of limbs. You fliould fliow him great com- pailion. Cohfider how miich others have loll by the difhonefty of thofe about them I How much trouble, anxiety, and vexation they have fuffered ! Whilfl you committed, with great compofure and confidence, your affaivs into the hands of a good and faithful fervant, and have received no dama!;xe. How much of your comfort in this life has been owi igto this material circumilance ! Where then is your Ch-nJUan love, your generofity, or your humanity, if you do not take pleafure in fhowing much kindnefs in return ? . Having pointed out the feveral duties of a Chriftian in his dcm.ellic relations, I will fmifli the fubjecl with a pic- ture of a fimily in wjiich each member lives by faith in Chrljl yeJVs^ and tinder the tempers it produces. Coniider thofe wlio preiide in it ; tliey cordially lovd and fludy to make each other happy, whiift both widi boundlels benevolence watch over their children, ambi- tious to educate tliem_ for immortality in the prefence of God» . Carefully, therefore, tliey check every evil in its nrfi: appearance, and aim to infpire them with admira- tion of ail excellency. Both with impartial affeclion for tlieir whole offspring, gladly give them every innocent gratification, every liberty and joy, which wifdoih and duty w^ill permit. Look up6n the children, what af- fiance in the love of their parents I What prompt obedi-. cnce to their will ! What pleafure in their company ! Look upon the ferv ants, faithful to their office, and pru- dent in their deportment, they are treated with refped, and by the kindnefs they meet ^dth, called upoii to life each other well. Whiift parents, children, and fervants meet together day by day to magnify the name of the Lord, who maketh them that dwell together in die houfe, live In peace ; whiift all are looking forward, in their degree of faith, to a houfe not made with hands, eternal in the Heavens, where, without fin, and beygnd the reach of temptation, they fliall dwell together. The age we live in afibrds us inftances of. this fort; and were not a defpicable notion of Chrlfianiiy^ fo com- monly entertained, as if it were a mere ailent to certais! Chap, S9.] inwards their Parenls. ^49 articles, or a fct of religious ceremonies ; were not the Bible character of a Chrijlian deemed by many, much too ftricH: ; and by more, an unattainable degree of perfedion, individuals, and whole families, in great numbers, would become altogether fub]c(51: to the power and grace of J^- fus Chrijl^ and walk in this world, even as he alfo wsdk- ed. A PRAYER, Suited to the SubjeB cf the preceding Chapters. O LORD God and Heavenly Father,. have mcrc>^ upon all families, called after the name of thy dear Son. Give to each member of the houfe, grace to obferve and do what thou haft commanded them; Teach fervants to do their work with all fidelity ; free from lloth and careleffnefs, from an obftinate and ful- len temper. Give them wifdom to confider their condi- tion, not as any difgrace or hardfliip, but as the place thou haft allotted to them. Let it be their comfort to knt^w, that by doing the bufinefs of their ftation to the Lord, and not unto men, of him they fliall receive the re-' .ward. Be favorable to all heads of families. Let them not be high-minded, unfeeling, and unreafonable towards their dependents. Convince them, no merit in them^ but thy all-wife appointment makes the fubordination 5 not that the rich or great Ihould be frantic over their fervants, but add abundantly to the comfort of their lives. O give them to abhor the meannefs of galling thofe who work for them, by violent paflion, or treating them with contempt. May they remember they alfo have a Mafter in Heaven, who is no refpccler of perfons ; before whom both rulers and fervants muft give account of their behavior to each other. Infpire all who prefide in the family with mildnels and mercy towards every one Hh ^50 The Oufy of Children^ "^c. [Sund. 39^. under tlieir roof. . Make it a pleafure to tliem to comfort and fupport their faithful fervants under their affli6lion?, •jvnd give them grace to teach them the fear of the Lord, in ^vhoie hands is their breath, and whofe are all their ways. Teach parents to regard their children as immortal crea- tures cntrulled to their care to be brought up for Gccl. When they fit down with them in the houfe, and when they walk by the way, when they lay down, and \\'hen they rife up, may they fpeak to them of thy power, and glory, and the mightinels oi: thy kingdom. Make them vigil^Tit and refoh.ite to check the firil fallies of their evil temipers, and may they dread nothing more than being acceifaries to the deftrudion of their own offspring by profanenefs, or fenfuality, or want of concern for their falvation. May they earneftly call upon thee, O God, to endue them with wifdom to train up their children ia the way they iliould go. Give thy bieiTing to the rela- tion eftablillied between them both, that parents may re- joice to fee their children growing up as pleafant plants before thee, and children have reafon in tim.e and eterni- ty to blefs God for their parents. Put thy fpirit into the hearts of young people, that ihey may behave with all reverence, obedience, and love. Not heedlcfs when infirucled, rot ftubborn when re- proved, not ungrateful to forget how much they arc bound to requite their parents. (irant, v/e befeech, O Lord, that all who are united in the bands of holy wedlock, may live in tender regard and love to each other, and teacn, by^ their own example Sill inferior members of the family to dUGharge the duty of their ftation. And we, of this family, now kneeling before thee, beg, O God, we may be forgiven ; for Chriirs fake, all the in- flances of irreverence, unkindnefs, or pafiion, by which we have offended and provoked on^ another. O grant us repentance and hearty foryow for our faults, and grace to dwell together in unity and godly love, that when we arc calkd to appear before the judgment feat of Chrift, we may not be confounded. We afli this for the fake, and through the interceilion of our Lord and only Savior Je- fiis Chrijl, Amen. ^AP. 40.]. On Self-denial. 251 SUNDAY XL. eooooooo CHAPTER XL. Qn Sei.f-denial, False teachers court tlic favor of men, bvbafe compliances -_ivith their corrupt aiTeftions. The TRUE WITNESS demands the facrifice of them all in the plained terms : Except a man deny hmfelf^ and take up hu crofs daily and foUoio vie^ he caymot be my difciple. Self-denial is then beyond a doubt the duty of evciy Chriflian, But in what inflaiices, how far it muft reach, and the peculiar motives furnifhed by the gofpel to deny felf, are points of ufeful and nccciTary conlideration : be- caufe Entliuiiails always place rauch of iblf-denial in things abfurdj frivolous, or equivocal. And fupcrftition has bound heavy burdens upon men's fhouklers as felf-denial little regarding at the fame time, thofe noble and lubftan- tial acls in which it really coniiils. Each of thefe points, therefore, fliall be difcuiTed, and every duty to himfelf, which the Chrijlian is obliged and enabled to difchars^e, exnlained. Self-cienial originates in the corruption of our nature by the offence of Adavu Was there no innate propenfity to evil in all his ofKjpring (Chrifc alone excepted) we miglit indeed have been warn- ed not to debafe our dignity by a compiianoe with eftab- liihcd iniquity. But fuppofmg we poileflcd untainted excellence of nature, fo far would this be from felf-denial, it would be the hlHieft felf-^j:ratirication. In this cafe, a total itedfaft oppofition to corrupt manners, would be perfc(fh]y undifturbcd by any thing of a contrary tenden- cy within. The native and only bent of the foul, would be to perform duty in its full extent. Thus we conceive it muil: ncceflarily be with angels, who are fent forth to. 25S On Self-deniaL [Sund. 40? minif^er to the heirs of falvatlon, and muft confequently fee what paffes amongfl men j for to fuppofe it is by felf- denial they abftain from the pollutions that arc in the world, would deftroy our idea of their perfection. But our prefent condition is diredly oppolite to that of Beings who never fell from God. A corrupt biafs pre- vails naturally in the heart of man, which inftead of ap- . pearing deteftable to him, as it ought, is cheriihed. And fuch pleafure is found from evil indulgence, that the facri- fice of it, in obedience to the will of God, is compared by him, who knew what was in man, to the pain of cut- ting off a right hand, and plucking out a right eye. For though, in fa(ft, our happinefs be infeparable from u- niform fabje^icn to the divine will, yet depraved as we are, we often think them incompatable, Plence men nat- urally fight againft God for what they fancy are their native rights, as againft a tyrant ; nor can they ever fub» mit to him, v/ithout firfl: doing violence to their own ap- petites. This being our natural ftate, the ' Lord Je/us Chriji at fures us, without referve, that if we ever partake of his great falvation, we muft not only oppofe the wickednefs of the world, but thofe inclinations too which are inter- woven with our frame, properly, therefore, called our- felves* Having thus briefly remarked the origin of felf-denial, the important inftances in which we muft practice it, arc in the next place to be conlidered. As conftitution makes that an eafy facrifice to fome, which to others is moft painful ; and there are alfo fome cafes, wh@re decency^ reputation, and v/orldly in- tereft lead men in a meafure to deny themfelves ; and others, where the grace of God, and pov/er of faith muft operate to the denial of ourfelves, I fhall begin with the inftances of more eafy practice, and afcend to thofe in which the Chrijiian only can perfevere to the honor of God. Temperance then is not to be maintained without felf- denial \ for though few comparatively are infamous for gluttony or drunkcnnefs, yet not to exceed the limits of temperance, is matter of fome diftlculty to moft people. Chap. 40.] On Self-denial 255 We are apt to approach towards excefs, till the body be* comes a clog to the operations of the mind, and de- light in things of a fpiritual nature is abated, if not dc- ftroyed. Without hurt to our charaaer,we may indulge at table, till we can relifli nothing but what fuits an indolent fpirit. How many vanquiihed by this low appetite, often difcover and oftener conceal their vexation, when ignor- ance or negledl in the kitchen has difappointed the full gratification"^ of their palate in the parlor ! And how many fenfual remarks are made in moil companies, upon what de- lerves no more to be the fubjecl of our difcourfe, than the hulks the fwine devour ! Thefe things occurring fo frequently, prove felf-denial needful eyen at our common meals. Indeed he who receives any other gratification than health and hunger will make the common provifions of his table yield, is already a tranigrelTor, and has given way to intemperance. He encourages an appetite which will fenfuahze his foul, enthral it to fleflily pleaiure, and of courfe render him averfe to fuffer in the leaft degree for truth and confciencc fake. And thofe who feed them- felves without fear, or allow themfelves to dwell on the dainties of the table, make provifion fbr the flefli. So far from being temperate as all who run fucceisfully iu the Chrijllan race muft be, they are voluptuous ; incapa- ble of making the leaft progrefs towards Heaven, till they obey the command : Fut a knife to thy throaty iljou mam given to appetite. As we muft deny ourfelves the pleadire of feaftingthe palate with meats, no lefs carefully muft we avoid excefs in drink. It is neceilary to fpeak in the fuileft and cleareft manner here, becaufe this carnal indulgence, ma- ny place amongft our infirmities, for whicJi honefty, and generofity, and good nature, fufficiently atone. The proof then that it is our indifpenfiblc duty to fub- due every inclination to drink in excefs is exceedingly ftrong : for this offence carries with it great provocation ©n many accounts. In every inftance, it is a waft into thofe of the lewd, th^ (^^ I i 9.5^ Qn the Sin ofLcvfdnefi, [Sund-; 41, feoneft, or the robber ? Into their hands, f he would fay^ vyh-^ will only take niy property, and fill .me \rith mo- rn^ntary ;terrprs ;^ Rot > into the libertijiie's, who will plupgo ^tie into infamy^ iingcring wpetchcdnels, abandon- ed, vice, and eternal m^iery. Sucii peits: to fociety are men of gallantry and pleafurf i How aftoniiliing^, that ruin of virgins, diihanor of families,, heart-breaking injuries done to worthy aged parents, with a variety of crimes, the certain effeels pf uncontroled lull, ilrould be lightly palled over as nothing vile, under the magic name of love and gallantry r When will a public fpirit and gener- ous concern to prevent fuch heavy woes, excite men to brand every ^Koxdk fpokcn. in favor of lewdnefs, as they clo what is ii3oken to leffen our abhorrence of perjury and affailination ? When will men have underftanding ta perceive, that the natural appetite for women, under the law of God, is like a river in its channel, a perpetual blell° ing ; but buruing that facred bank, becomes a wailing flood \ and tliat lie never more tenderly conllilted the good of liis rational creatures, tli-an in abfolutely forbid- ding every degree of lewdnefs. Though there be little reafon to hope this public fpirit will take place, 'the fcripture prefents every young man with tiic rife^ progrefs, and fatal end of fornication, con- traflinfr ti?^^m with the various allurements which lead us into that fiu. There the lips of the harlot are painted dropping fweets . as the honey-comb, and her mouth Imoother than, oil, but inftahtlvt to quench the rifing of an impure defa-e, her end^ v/e are taught of God, is hitter as worm-i^jood^ and jharp a/^ a Hvo-edgedfword^ Prov. v. 3, 4» The limplc young m.an fiie invites to take his iill of love till the m.prnin^; but the treacherous offer is imimediate- ly laid bare, anahnder the thin veil of mxomentary joy^ is difcovered an upbraiding confcience, pouring out that iad confeillon, Ihiv have 1 hated injiruciion^ and my heart defpifed reproof ! "FurthervlefG brutifli love of plcafare fliould tempt young men to fancy, they may eauly retreat after yield- ing a little to lull, or that fimple fornication i? not a im of high provocation, God has empiiatically expofed botk thcf^ falfe ccnclufions. He (the lewd young man) goctk Chap. 41.] OuthchmofLewdnep^ Vl5^ efterherflraighfivay^ ds aii ex gcethjo^thefdughter^'cr as '41 fod io the cor reef 1071 of thcjlocks (utterly flupid and incor- ■Jrigible,) //'// a dart firiktih throu^ff hjs Ih'cr ; as a bird haft-^ cth to the fnarc^ ond hmuctb 7iot fbat it is for his life, Prov. Vii. Why ivilt thou einhviKC the b(foni ofajtt^arv^ar F lor the ivays cfa man are before the exes of the T^rd^ and he fonder- cth all his doir.gs. His czvn iniqitiiies f:)aU take the wicked himfclf^and he fJjall be holden 'icith the' cords of his fins^ he fhall die without inftriiflio7i^ and in the greatncjs of his folly he Jhall go afray. Prov. v. 20. To finifli tlie teftimony publiHied In the Old Tcfcii- ment, againft tins fm, take notice that tJie whore and fodomite are condemned in the fame fentence ; to teach •QS, I apprehend, to what horrid lengths in wickcdnefs, lewdnefs will lead, therefore both ought to Le detcfted* There fl:)all be no whore of the daughters cflfrael^ nor fodom^ ite of the fons of Jfrael, Deut. xxii. 9A. This ought to filence the ignorance of foolifii men^ who wax confident in defence of fornication, from a no- lion that it is condemndexl only in two or three parages in the New Teftament, Were it fo, this \^'onld be fufUcient ; for a finglc decla- ration from God of his wilL^ claims from us no Icfs re- gard and obedience, than if it wns often repeated. But ■inttead of a paifage or tVv'o only in th.e Nev/ 1 eftament, which abfolutely condemn fornication, no fm can be named (contempt of Chrift crucified excepted) wliicji is mentioned fo often, or more ilrongly marked as the ob- jecl of God's wrath. Our almighty Judge not only ranks it with cringes of the cjeepeii dye, Mat. xv. 1 9. Mark vii. 21. but his great apoftle il^arcely writes an cpif- tle without fome alarciing prohi])ition againft it. In one place, he beautifully oppofes the benevolent gratiuca- tion of our natural appetite in a lawful way, to their ter- rible condition who live in lewd commerce with wo- inen : Marriage is honorable in all^ and the bed iindcfled ; 'hut whoremongers and adulterers God will judge. Keb. xiii. in another, he not only affirms, that adultery, fornica- tion, lafcivioufncfs, and uncleanr^fs, arc the works of the flefli, of our corrupt nature, but with remarkable vehe- mence he prcHes us to lay it to heart as a certain truths :j{60. ^^i ihefm oftewdnefu ^unb. 41. that thefe things abfolutely exclude men from Heaven ; Of the which I tell you before^ as I have alfo t eld you in fivie fq/iy that they which dofuch things Jhall not inherit the Jdng- domofGod. Gal. v, 21. In his judgment, lewdnefs ought to have no exiilencc within the pale of the Chrijlian church. Fornication and all imcleannefs ^ let it nqt be once mentio7i€d amongjl yoi(^ as be- Koraeth faints. For this ye knew, that no whoremonger^ nor unclean perfon, hath any inheritance in the kingdom of ChriJ}^ ^nd of God. Ephe£ v. And left the plaufible pleadings for luft, (in which libertines of line parts are fo expert) ihould leduce any weak believer to fancy lewdnefs may be praclifed with impunity, this awful caution is given : Let no man deceive you with vain words ; for becaufe of thefe things cometh the wrath of God upon the children of difobedi- ence. Be not ye^ therefore^ partakers with thenu Ephef. v. The fame doctrine is ftrcngly enforced on the Chrifiiam at Theffdlonica : This is the will ofGod^ even your fandifica- iion that you Jhould abdain from foryiication^ that every one of ^'oujhould know how to po£efs his vejfel in fanclification and honor y not in the lujl of concupifcence as the Gentiles ^ which know not God ; for God hath not called us to uncleannefs, but .wito holinefs. He^ therefore^ that defpifcth (what is laid of the fm and danger of lewdnefs, and the duty of chaftity) defpifcth yiot man but God, • In his epiftle to the Chrifiians 2\ Corinth^ a city infam- ous to a proverb for lewdnefs, he infpires the believers in Chrift with a horror of that fin, by teaching them it is 3. dreadful profanation, and the worft kind of facrilege to turn a temple confecrated to God (and fuch the Chri/iian is) into an habitation for the fpiritof unclennnefs. Know ye 7iot that your bodies are the ?nembers of Chrijl? Shall I then take the members of Chrifl, and make them the incnibcrs cf a harlot ? God forbid. What know ye not that your body is the temple of the Holy Ghofl, which is in you^ which ye have of Gody and ye are not your; own ? 1 Cor. vi. Te are the temple of the living God ; whofo defleth the temple of God^ him will Goddefiroy, A fentence twice confirmed by St. *John in the book of Revelations ; for whoremongers he declares are ihut out of the gates of the heavenly city. Rev, xxii. 15, Whoremongers have their part affigncdl Chap. 41. j ^n the Sin of Lcji'dncf^. «61 them in the lake which burne^h with fire and brmiftonc, which is the fecond death. Rc^j, xxi. Sum up now what has been advanced in proof of the evil and finfulneis of lewdnefs, and you inuR be convinc- ed how much it is the duty of every ChriJUan as he loves God, reverences his word, and values liis own falvation, to deny himfelf in every propcnfity he may feel to in- dulge unlawfully his natural appetite for women, and to flee from fornication, as he would from the face of a fcr- pent. * Know, therefore, that you muft come to this deter- mination, either to trample upon the Chryiian revela- tion, and renounce every hope built upon it of finding mercy from God ; or to mortify your members, which are upon earth, fornication, uncleannefs ; at all times af- fured, tliat this fin alone (fuppofmg it could pofilbly con- fifl with the obfervance of Chrijlian duty in other ref- pccls) will drown the' foul in perdition. This full per- fualion of the fm of fornication is abfolutely neceifary to fecure young men on their entrance into the world from what is generally the fn'fl inilance of premeditated rebell- ion againil God, and the firll means of riveting on the fmner, that chain which drags down its thoufands to the prifon of heil. Further, whenever any end is propofed, or duty en- joined, the means necellary to attain the one, or perform the orlicr, are tacitly included in the general precept ; and Y/hatever renders the practice of duty fo very preca- rious, is alfo virtually forbidden where it can be avoid- ed. From this felf evident truth, every ChrijJia??. mufl carry his fclf-denial much beyond a mere abftinence from the grofs ails of fornication and uncleannefs. "We * It i.snecefTr^ry that all young perions in a linj^lc ftate fliould deeply por-i dcr, thefe arguments; btcaule lewdners has a party in its f ivor from our conllitution. Numerous, and loud, and darin;: arc thole who pica* for -wd- nefs. Toluch a ihockin^ height is this attempt carried, that chaAit/ is gen- erally regarded as impradicable, exctptin fcraaics, vho with >ut thc'repn'a- tion of it would never be received into famifies of fadiion. By t'v's n.'a'«», felf-d-nial againft the impulfes of lufl is acconnled a grierons tafk, and the Bible which enjoins it, an odious book. Thus mrn's pafiionn nre warmly- engaged to fi.::ht againit God, whofe word i"o loudjy proclaims the tvil tf their davling lull. 262 Chi the Sin of Lewdnefs. [Sund. 41 , may abftain thus from prudence and fclf-confiderations. without any love of purity. A Chrijlian niuft refolute- ly fliun all incitements to unchafte dciires ; imitating the example of Joh^ who would not fo much as fuiFcr his eyes to fix on any object that might prove a fnare. Our Lord confirms the wifdom and enjoins the necefTity of this vig- ilance, by branding as the adultery of the heart, the looking upon a woman to luft .after hen llie temper of our heart ftamps our character. No one, therefore, is cha^e who clieriflies unclean thoughts, or can fuifer a wanton idea to refl upon his mind, or a found exciting it to play on his ear ; for a rene\^ff d mind endued with filial fear of God,- and knowledge of iin lias, at leail:, as much delicacy rcfpeding what is bafe and filthy, as fine breeding infpires refpecting polite behavior. A gentle- man is not only free from the coarfe manners of a clown, but from ever^^ thing approaching to luch rudeneis : and a true Chrijiian-y fired with love to God, and ambition to walk worthy of his kingdom and glory, will cultivate purity of heart with ail care, and avoid as infeclious. every pcrfon,jeil: or obje6l favoring oflafcivioufncfs. Here then a noble province opens for Cbriftian felf-de- nial ! Here the fpi ritual warfare, of the vvhole clnirch of Chriil in condemning and oppofmg every fafinionable way intended by the world to gratify lewd dcfires, is moil confpicuouG. Of this kind, are wanton glances of the eye, that index to what paffes within ; the melody of amorous fongs, the double entendre, mixed dancings, love novels, nncl above all, fcage plays. For in this amuie- mcnt, which (in defiance of common fenfe and experi- ence, no lefs than our ChrUtinyi faith) the world will maintain is innocent ; in this amufemcnt, vv^hatcvcr can corrupt the ir-ind is fet oil to the greateit advantage* Every lewd allunon receives ilrong emphafis from the adlor's air and voice, whilfl the greater part of the audi- ence exprefs aloud the filthy joy it gives them. And if a piece untainted with an obfcene tincfure fliould gain admittance on theftasre, the houfe muft fiiil have their prurient humor gratified in the epilogue or farce, by in* Chap. 41.3 0?i S^If -denial refpeBingy isfc. 203 nucndos, . that our chief pleafure confifts in what -^e know naturally with the brute beafts. * To Hve in this world in direct oppoiition to its favor- ite talle, and preferve chaflity of mind, is a noble felf- denial faith in Chrift eifecls, and an indiipeniablc duty in all his difciples. ■ J L. SUNDAY XLIL aoooooooocooooo CHAPTER XLIL , - Qn Self-denial refpedin^ the Love of Money, > ■ Corrupt felf mud be denied in its propenfity to covetuoufnels, which is in us all : lince we are all naturally defirous of wealth, and place much con- fidence in it. Commerce and cuflom perpetually chcrifh this evil deflre, and the world fees nothing wrong In be- ing intent to gain as much as is poflible with a fair char- acter. By this means, what at firft fetting out in a trade oi: profefiion, was no more than an innocent defire of providing honeflly for ourfelvcs or family, foon degener- ates into inordinate affeclion, and a very wicked paffion, ♦ ;5ome raay condemn this ccr.fiire of the fchool of virtue, which the ftage is often (o«<; would think ironically) called, as harlh and malignant ; yet it is fupportcd by Ibme of tfee world's great and favorite writers. Archbi/liop Tillotfon v/as never thought rigorous or enthufiaftic. Let thofe who plead for this fafnionabie arniifcment hear what he haa publiihed on the fabje(5t, and b'.lifh. and repent, or avow their infidelity. " A.3. cient for the prefent, irkfomc ; becaule our corrupt na» ture works moll to our trouble and vexation, when we are but juft within the limits of what is lawful. The liberty and pleafure of the foul enlarge in proportion as it moves out of the neighborhood of fm, when inftead of regarding its paths, as paths of pleafantnefs, could they be reconciled with duty, wc fly from them as pcllilent, and are weary even of the fainteft fuggeftions of evil. Add to this, fo far is delirc of riches from giving en- joyment of them, that it very foon fills the mind with anxiety. So far from augmenting their comfort, who cheriih fuch a defire, that it turns every loflun to a griev- ance, and creates vexation on a thoufand occafions, with- out caufe or end. Whilft all the difeafes of trade, falfe weights and meafures, extortion and roguery, fo loudly complained of aiid fo heavily felt, are only from hatch- ing this cockatrice tgg^ love of money ; and till that is cr;uflied, men will defraud, and injure, and opprels, and devour one another. -■■-■■ - -^ rrrTTr:^;:::^ SUNDAY xuiL ococoooo CHAPTER XUlh Qn Love of Praise. Corrupt felf muft be denied in feek- ing the praife of men. Unlefs fomething nobler than earth can give, be the grand objecl of purfuit, praife de- lights the mind, as founds exquifitely melodious do a muiical ear. The Heathens, with one confent, avowed this was the fpring of all that gives luftre to their names ; and the Fbarifees did all their works to be feen of men^ <3hap. 43.] On Love of Praifc, 269 Our nature the very fame as th^s, pains us wl;cr:ever we meet with difrefped. How keenly do cxprefllons of reproach pierce, and how much provoke us ! Thevifiblc pleafure alfo with which wehften to our own praife, is moil evident, inciting flatterers to practice upon us, by their defigning arts. This ilrong innate love of praife and honor from men, a Chrijlian muft deny. It muft not be the motive of his conduct, or the end at which he aims, becaufe whilfl: this principle fways his mind, the judgment of the world, not the infallible deciiions of icripture, will be the rule of his life. In every cafe he will confider not what duty, or the plain command of God requires, but what will be for his reputation. What will the world think of me ? will prove an alarm to his fear, fatal to every intention of living as a Chrijlian muft|> the fear of appearijig an enthufiaft by abftaining from fafliionable vices, from criminal wafte of time, aad from profanenefs. This will reconcile him in time to things moll oppofite to his duty. Such a one m^ay indeed have fome knovv*]edge of the truth, but felf-love will compel him to hold it in unrighteoufnefs : and he will be more guilty than thofe who are utterly ignorant of their duty, by flifling his convictions, in order to enjoy the favor of m.en. Further, this love of praife will not only lead you iney- itably into evil compliances, but utterly taint all in you which has the appearance of being good. As bafe, de- figning courtiers know no other llandard to meafure their conduct, but their prince's pleafure ; fo will you re- fufe to avow the belief of any doctrine, or the ncceility of any practice, which are not in good repute with the world, even though you know both to be ftronply en- forced, in God*s word, as the truth, and only way of fil- vation. The love of prrtife from men, thus oppofing our obedi- ence to the Vvdil of our Maker, we mult deny its pleafing but treacherous infmuations. For as that word teaches nothing but what is neceflary and infinitely beneficial too, we muil in all things conform to it. Our fingle aim and conftant ambition, muft be to walk before bod to all well-pleafmg,regardlef3, whilfl v/e act thus conicientio-ufiy. 270 On Love of fraifi, [Sund. 45. whether men approve or condemn our principles or con- dud. If, in the diicharge of our duty, and bold confef. fion of the the f dth of Chrift, we meet with praiie, as certainly we £ba]i fiom all who love God, we ni^y take iencouragement trom thence, and be thankful to him for his grace. If, on the contrary, abuie and contempt are poured on us, we mull unmoved perfevere to offend thoie whofe difiempered minds cannot bear fidelity to God. Whatever reluclance we may feel within, v. e mufl be proof againfl all the feverc methods ufed to make love of character work upon us to fupprefs or dauip our zeal for the truth, and the manner of lite it obliges us to lead. A noble fpecics of felf-denial, in which CLriJtians diftin« guifh thcmfeives. For iiiough the love of praife be nat- urally no lefs fweet to them, than to others, yet they liave motives fuillcient to wean them 'from feeking it. jfefus Chriftj the object of their hope, love, and delight, is prefent to their mind. They fee him not only defpi- fed, but outraged, giving his back Vj the fmiters, and his cheeks to them that plucked off the hair. Frequent con- templation of this affecting objeci, difpofes the mind to bear conten'spt from the fame fort of men, whofpit upon our Lord. Befides this v/eighty reafon not to covet the praife of men, who love only what is agreeable to their own falfe maxims and purfuits, Chrijiians are tauglit to expect contempt on account of their attachment to Chriif, and exhorted neither to be furprifed or difcouragcd at it. When all the profeiTmg people of God ufed the flinic mode of worfhip, and no oppofition was made on ac- count of any fuppofed innovation in religion, enmity was expreiTed with great refcritmcnt againil a truly ex- cellent life. Ihe wicked fecth the righteous^ and gnojhctb upon him wilh his teeth. The wicked have drawn out the fwcrdj and bent the bow tojlay fuch as be of upright convcr- faiion. Pf. xxxvii. When the publication of the gofpel is foretold, the Almighty exhorts all who Ihould be dif- pofed to obey it, not to fuffer love of praife, or fear of lliame to make them renounce or diffemble their faith. Hearken unto me, ye that knaw righteoufnefs, the people in whofe hea.rt is my lawy fear ye not the reproach of men ^neither Cin AP. 43»] 0« Love of Pralfe^ iTl be ye afraid of their refilings, Ifa. li. 7. When yefuji Iiimfclf delineates the graces which adorn and diftinguifli liis faithful followers, njtz, humility, meeknefs, love of righteoufnefs, purity, and mercy, hz immediately adds, Blc[fed are ye^ when mcnfljall revile you^ and perfecute you for right eoifnefs fake. For he knew the charafter, though a beauteous relemblance of his own, would upbraid men of partial fuDerficial virtue, and gall thofc of a corrupt life. Thefe inftru(51:ion& ftrongly aid a fenfe of our duty ta feek only the honor that cometh from God ; and arc of great efficacy to cool the heart which would otherwife burn for reputation. While ChriJHans are thus ftudying only to be approved of God, their iinglenefs of irtention, according to that gracious promife, is rewarded with the light of truth, love, and holinefs, in which they enjoy more than a recompence for the lofs ofhum5n praife, or the contempt poured on their underftanding, choice, and conduct. Further, felf muft be denied in our enjoyment of law- ful comforts, Intemiperance, lewdnefs, covetoufnefs, and vain-glory, are in eveiy degree defiling and iinful. No- thing can be urged in their defence by thofe who beliere the Bible or reafon juftly. But after thefe corruptions of heart are conquered, tnere remains much exercife for ielf-denial. Our hearts muft be difengaged from tempo* ral bleliings, which have no intrinfic worth, that we rhay receive the benefit they were intended to give, with- out putting our peace in their power. And confidcring how very uncertain all otltward comforts are, and how Impoflible it is to fccure the enjoyment of them, our in^ tereft, no lefs than duty, requires that we lliould fit loofe to them. Amongft thefe law^ful comforts, in which felf mufl: be denied, our deareft relations are included : for though much love is due to them, and a great tenderneis of af- feclion, from whence much pleafure fprings, ftill God a- ionc muft poffefs our chief love. But without a jealous tV-atch, v/hen our affection is tender as it ought to be, it will foon intrench upon what we owe to him, and ren- der us lukewarm, ExgefSve love for a hulband, wife. £72 Oh love ofPrdifc. [Sunc, 4S; or child, will prove as fatal to the foul, and as injurious to God, as exceffive love of money, wine, or voluptuouf- nefs. It will enflave us to an idol, which we fliall {ludi- oufly feek to pleafe, and be fearful to ofiend above all things. Our happinefs will center, in this fhort-lived precarious idol, and its removal prove a frroke too heavy to bear wdth Chrijiian fubmiilion. The danger of this inordinate afteclion with refped: to nobler objeds than the covetous, afpiring, or lewd purfue, is e^^prefsly n^.en- tioned in fcripture, and felf-dcnial in this inftance enjoin- ed. If any man come to me^ and hate not his father^ and mo^ ihcr^ andzvifc^ and children^ {pi?> much renounce all fond- nefs for them which would hinder faithlulncfs in my ferr vice, and fupreme love to my perfon, as if he hated them) he cannot be my difciplc^ hh heart cannot he ivhole zvith me^ Luke. xiv. St. Paid inculcates the fame degree of felf>denial re- fpeding our deareii: earthly comforts, founding his doc- trine on an everlafting reafon. Brethren^ the time is fhort^ it remaineth that both they that have wives be as though they had none : and they that iveep (for the lols of thtxn^ as though they ivept not ; and they that rejoice^ as though they re- joiced not ; and they that buy^ as though they poffeff'ed not ; and they that ufe this tvorld^ as not abufing it. ; for the fafhion of this world paffeth away 1 Cor. vii'.ftiort-lived as we are our- felves, our beft earthly comforts are often ftill fhorter in their duration* Wherefore we ad only according to the truth of our condition in obeying God by moderating our affedions towards all that is upon the earth. By this means we fhall receive the comfort, they are able to give, and ftill enjoy life in a feparation from them when that takes place. The unchangeable all-fufficient Go4 will be our treafure, and the failure of the cifterns which too mar ny hew out for themfelves, will enhance the more to us the fountatn of living waters. To comprehend with a more lively impreflion, the excellent advantage of being thus difengaged from inordinate.affcdion towards objeds very dear to us, look upon the fond mother, ftupid and dumb with grief, refufing, hke Rachel^ to be comforted, becaufe her child is gone \ and harboring hard thoughts of the adorable God, who gives and ttikes away as he Chap. 44.J On evil Shame. i7t pkafes. Turn to other obje(fls. Obferve the fettled melancholy which oppreffes them. They have loft by a fudden ftroke, the hufband or wife of their youth, in whom they promifed themfelves years of joy. They fee their happinefs fhivered all in pieces, and by the inter- ment of the idol on which they doated, the whole crea- tion is become to them a defert — ^The comforts others en- joy in the married ftate aggravate their anguilh, and all their refuge is in the gloomy thought, that death will foon deliver them. Thefe ajSliding fcenes, which fo often prefent them- felves, prove no ad of duty can be more reafonable ot neceflary than that of refifting and fuppreiling all inordi- nate love towards our dear relations. Who can fay they fhall not be torn from us in a moment ? And then if we have delighted ourfelves in them beyond meafure^ they will furely pierce us through with many pangs for their lofs ; pangs which will not only cut us off from heaven- ly confolations, but fill us with murmurings againft God, bringing upon us his heavy difpleafure. SUNDAY ^^- ••oooooooodooo* t H A P T E R XLIV, On Evil Shame. .. , Self muft be denied in overcoming evil fliame. We all naturally follow cuftom and faihion, and though not fired with love of fame, we ftill feel it griev- ous to be reproached as a bigot, a fool, an enthufiaft. Wherefore, when men obferve, that an appearance of feri- oufnefs, or attachment to fcripture principles, in cotim deranation of corrupt prafticcs and fafliionable errors, L 1 S'?^ On L-viI Sha?ne,- [JSun'd. 44i will Hiake them pafs as difagreeable perfons unfit for po- lite company, till they gain more liberal notions, they are afraid ot" religion. Pride ftrongly ple?.ds not to come for- ward as friends to the truth of God, where it is defpifed but appear approvers of every thing in the mode, though \ve condemn it in our heart. This evil lliame muftbe denied in all Its workings, bc- caufe it is bafe, a gveat encouragement to iniquity, and dedruclive to our own foul^. Nothing can be bafer than a daiiardly obfequioufncfs to the opinions of men. It not only fpeaks the dominion cowardice has over us, but it is a moil ungrateful return for more knovC^Iedge than others have attained. Did God give you this knowledge to which thoufands arc Grangers, that you might affront and put the greater indignity upon him, by preferring your own paltry repu* tation to liis favor ? That you might appear dark as the world in your underftanding, rather than bear ridicule from the foes of truth, only foes becaufe their deeds arc cVil ? Where muft a fbldier afhamed of his king or fer- vice, appear ? Yet wlM fidelky decs he owe his king, what advantage does he reap in his fervice, worthy to be jaamed with your ties of duty to the Lord over all, or with the benefits he hath poured cut upon you ? Both iuilice and gratitude, therefore, oblige us all, as far as we know the truth, and our duty, to avow both, and not be afhamed of being accounted righteous over-much, by men who have nothing more than the fenfelefs form of godJinefs, if fo much as even that. Befides, till we fland forth. advocates for the caufe of God and Chnflian practice, in a manner becoming our condition in life, we contribute to the increafe of wick- ednefs. What all men cither do themfelves, or exprefs no abhorrence of in others, we naturally conclude can have no great harm in it. 1 hus at length all fenfe of Chrijiian religion is banifired from focie^y and vice and profanenefs triumph, all their deformity in tlie public; judgment being loft. Thefe pernicious evils would be certainly prevented, if the fear of Ihame and reproach for God's fake^ was refc>- lutely vanquiflicd. Inferiors may with modefty cxpreis Chap. 44.] On Evil Jb me. 275 a difapproving filence, or a cool referve againft vice and profanenefs ; and where age, rank, or condition author- aze, open and Iharp rebukes of ail tliat is immoral and ir- religious, are necellary to keep up the diftindion of good and evil, duty and tranfgrcflion. By this means, men are reminded of their dependence upon God. And often a word fpoken in maintenance of his caufe, is by his grace made efFedual to awaken the confcience, and change the heart. But if, from meari. feif dove and fear of lofmg favor with w^oridly men, we refufe by any of thefe methods to teftify our fenfe of God's authority ; to confefs our belief of his truth, hatred of fin, and love of holincfs ; we become accclfaries to the a- bounding of iniquity. For a tame fpeclator of infults offered to his Maker, and an unconcerned witnefs of thofe hard fpeeches which ungodly linners are wont to fpeak a- gainft him, will ever be judged by the offenders them- ielves to join in their fentiments, at leaft to fee nothing deteftable in them. But if neither gratitude for a multitude of mercies from God, nor fear 6f firengthening and incrcafmg the workers of iniquity, can prevail againft our natural cowr ardice in his caufe, we are taught to oppofe fear to fear ; to weigh againft the fhame of being reproached by men, the infufferable pain of everlafting contempt from God and angels. For immediately after the injunclion of that felf-denial, without which it is impoffible to follow Ghrift, the trying inftance of lofmg our character for his fake is pointed out. Wbofoever Jhall be ajhamed of me and of my ivords in this adidteroiis andfinful generation^ of him alfoflmll the Son of w.an he ajhamed^ when he comcth in the glory of his Father with the holy angels. But whofoever Jhall deny me before men^ him will I alfo deny before my Father^ which is in Jjieaven. Mark viii. 38. Not that we muft drav/ back even from feverer trials, than lofs of character. We muft take up our crofs and forfake all, fooner tlian defcrt our duty or renounce our faith. To this trial the far greater part of mankind are conftantly called, though the fword of fuperftition is ftieathed, and burning heretics is held in general detefta- tion. For men. have no lefs fear of being ftar-ved than- ^76 On Evil Shame. [Sund, 44. of being tied to the ftake. Now the dependence all infc^ nor ranks of men have upon the great and opulent, make them conclude they can never profper without their countenance and favor. When a young man opens his Ihop, or enters on the profeilion of law, phyfic, or divini- ty, how deiirable to be employed by the rich, or to have their fmile, and be admitted as a welcome gueft to their table ! Who can gain confiderably unlefs in cities of com- merce, or rife to eminence in any profeffion, without their intereft ? Hence arifes a moll violent temptation, which very few have integrity and fortitude to withftand; a temptation on no account to be difagreeable to the great and wealthy, or to their principal domeftics, by whom fo much may be got or loft. Are they, therefore, profane, not only the tradefman but the lawyer, phyfician, and divine wiUbe afraid of confefling the faith,orpra£lifingthe duty of a Chriji'ian. Are they lewd and intemperate ? How rare to find either tradefman, lawyer, phyfician, or divine, who will rifque his worldly intereft by frowning upon their impiety, revelling, lafcivioufnefs, and excefs, or dare to utter oneword in condemnation of fuch vile conduct ? Againft the remonftrances of confcience, felf-intereft will lead a man carefully to avoid difplealing his beft cuftom- ers, his moft profitable clients, or patients, or perhaps hisf only patron, who can raife him in the church. No one can deny, that the principal inhabitants in eve- ry place keep the vaft multitude of thei|- inferiors in awe ; noblemen, and gentry of large eftates, keep in awe all who want to make their fortune. And farmers, and tradefmen, all who earn their bread under them. And where fuperiors are earthly and fenfual, fcarcely will you find their dependents more religious than themfelves. This is ofie of the chief obflacles to the fuccefs of the got •>d. In this fituation, Chriflian felf-denial difplays its en^ ergy. Every real believer in Chrift will dare to fhew in-» violable regard to the truth and law of God though cer- tain the rich or great will take offence at him on that ac- count. Fear of failing, or of want will not betray hijn to difTemble, or deny his duty. Whilft on the one hand difcretion and humility, prefervc him from irritating the profane by improperrebuke or forward behavior j fear Chap. 44.J On Evil Shame. 5^7? and lave of God, on the other, will certainly lead him to bear fbme teftimony againft luch lawlels condufl, and fuch contempt poured on the revelation of peace and truth. The weight v/hich eternal things have in the believer's mind, the fmart he has often felt in his confcience for feeming to approve what he knew God has condemned^ the exprefs command that all Chriftians fhall publicly pro- fefs their faith, and the fufferings Chrift cnchircd to ob- tain his eternal redemption, join their influence and for- tify his mind fooner to rifque the lofs of all than be a- Ihamed of God and his word. And though fuch an op- pofition to impious cuftom (decent, rational, and noHe as it is) extremely terrifies man, yet thofe who are bold f o make it, fubmitting to God in diligence and integrity to provide for them, generally profper ; for they are heirs of that unconquerable promife : Come out from a^ Viong them^ and he yefcparate^ and I ivill receive you, and I will be a Father unto you^ and ye jhall he r,iy fans and daugh- ters^ faith the Lord Almighty, 2 Cor. vi. And if any man, profefiing himfelf i Chriflian^ dare not thus rely upon God for temporal provifion, though it feems to be endangered by adherence to his duty, let not that man deceive himfelf — his profefTion is like that of the traitors, he is an arrant infidel in his heart, and Ins adlions prove it. Nay v/orle than infidelity is chargeable Tlipon him ; an hi^rrid idea of God, which were it enter- tained by his children and friends of himfelf, would be a dagger to his heart.' An idea that God can fee and net deliver his own child in diftrefles brought on him from cordial love to his heavenly Father's name, tliough all pjv/er lies in his hands to reward and blefs. Such a one, O fearful profeiTor, doft lliou conceive the Go.d cf lieavcn and earth to be. 178 On Self'denkd Siibmijlcn of cur [Sund. 45, S U N D A Y XLV. ©oooooooocoooc-o CHAPTER XLV. Gn Self-denied Submission of our llNDERSTANDiXi TO God's Wop.d. 1 HIS is a' refcraint no iefs difficult for men of fuperior underflanding to brook, than for the fenfual to live in chaftity, the covetous to be liberal, or the fearful to be bold for God and duty. Yet in require ing fuch fubmiflion to his naked word, he requires no^ thing unreafonable, becaufe the objects of faith exceed hu- man compreheniion, and at prefent are revealed only in part. We preachy {zith the apoftle, Tbe wi/dc/Ji of God in a myflery. Therefore fcripture rnuft not be rejeded under pretence that it contradids common fenfe. Inftead of in- dulging, we mufl repel that infolcnt query, how can thefe things be ? For as ignorant creatures it is our duty, as Chrijlians our profeSion, to believe what God has declared, and when his declaration ism.ade, we muft fhut our eyes againfl numberlefs difficulties relating to the manner how things exift, to which hun:ianwit and human ignorance may give birth. This is our duty, though mortifying infinitely to inenof fcience,who are arrogant from conceit of their abili- ties and penetration. For how can any one have reafon to deny or doubt that to be true, (which involves no pal- pable contradiction) v/hen our Maker hath affirmed it ? Or how can one be fure there is a real contradiBion in. things, which it is certain and even confeffed, he cannot thoroughly comprehend ? Though reafon, therefore, be of fignal fervice in teaching us to a certain degree, the knowledge o^ caufes and effects ; and within its proper limits, is never to be difparaged ; yet, under the influence of felf-conceit and arrogance, it proves, no Icfs an enemy Ghap. 45^3 Vnderflandmi to God^s Word, S79 to God and man, than the vileft of our paffions. For It Will teach us to difdain the notion of implicit faith even^ in our Maker, and to urge the fiippofed abfurdity of fcripture dodrines, and their repugnancy to pre-conceiv- ed opinions, as fufficient to rejecl them, till the whole of Revelation be denied. Firft, the incarnation of Go^^ then his attonemcnt ; after thefe, the fall, man's natural corruption, and the agency of the Holy Ghoft ; till at laft fcarcely any doclrine in the Bible is allowed to be true, but what a Deift would receive.* Should it be faid, implicit faith lays us open to all ab- furdities, under pretence of reverence for the authority of God : The anfwcr is obvious, a diftindlion muft be made between the time, before we are perfuaded the Bi- ble is of God, and after we know it to be fo. Before,, we have full liberty to put to the fevereft trial all the evi- dences which demonftrate the fcripture is a revelatioii from God. Every one capable of this enquiry Ihould do fo, becaufe thefe proofs are palpable, and make their ap- peal to our reafon^ which is fully qualified to judge of the truth of fa6ls. During the whole time thefe proofs are under examination, reafon is to fit fole arbitrefs ; but when once the fcripture is received, as it always muft be, when men are honeft in their fearch, it immediately daims abfolute fubmiilion to its dodrines. After this fhould we pretend that reafon authorizes us to queftion,: any truth the book contains, we are felf-condemned, be- Caufeit is the height both of folly and arrogance to urge againft an InfalUble teacher, the repugnancy of w^hat hs affirms to our own ideas. On the contrary, when once the book is acknov^ledged to be of God, it inftantly be- * The Uifficitncy of reafon, is an idea moft flattering; which wc thereiore receive, before we arc aware of the confsquence. Yet is it neceffaiy, that Vre (houidbe gradually led on to this belief, before we can corfider the au- thority of reafon aa decilive. Were we ?.tfirji taught it is fuperior to the rev- elation of God in his »!rord, we fhouid be ihocked ; but when artfully con- dudled ftep by ftep to the btlitf of our" own confcquence, and cautioned a- ^ainft giving crcdic to any thing our reafon does not comprehend , which is laid to be the infallible tefl of truth, that very reafon which under due r.^- (Iridtion would have helped to prefer ve man from error, when exalted and tmfted in as fufRcient of itfelf, will infallibly fink him into the lowed dregs of it. For nofooner docs reafon hcfitate to de' ermine for him, than he becomca a fceptic ; confounded in iiis further enquiries, he degenerates intaaainfidei avowed, orcovsrt. 280 OnSelf'deniedSuhmiJionofour [Sund. 45. comes an ad of the higheft reafon to rely entirely upoii fcripture tefHmony. l^hat it is the duty of a Chrijlian in this manner to deny the arrogance natural to men of fuperior undcr- ftanding, the following declaration proves. / u'/// de^ J9^Gy the ivifdom of the wifcy mid will bring to nothing the iinderjlaiiding of the prudent. Where is the wife? Where is the Scribed Where is the difputer of this world? Hath not God madefooUfh the wifdom of this world? 1 Cor. i. The abfolute contrariety which fcripture truth bears, to w^hat the ^v/ifefc men naturally conceive it 'v&fit God ftiould re- veal is affirmed, when it is laid the wifdom of God isfooU Ifhnefs to men. This dodrine, fo mortifying to thcfe who lean to their own underftanding Chrift remarkably con- firms, for he rejoiced in fpirit, that thofe, whoj like little children, fubmitted to believe whatever the w^ord of God teaches, enjoyed the ineftimable blefling of divine knowl- edge, able to fave their fouls ; whilft men who idolized their ow^n intelledual abilities, were incapable of under- ilanding the truth. / thank thee^ Father^ Lord of Hea-> ^jen and Earthy becaufe thou hafi hid thefe things from ths %vife and prudent^ and haft revealed them unto hahes^ C'behfd Father^ for fo itfeemedgoodin thyftght. Matt, xi, St. Paul urges the fame felf-denial, when he affirms, tf any ihan think Hirnf elf wife ^ let hiiu become a fool (in his own judgment, as much in need of being taught every thing,) that he may be wife. And he particularly teaches us, that this felf-denial is effected by apoftolic preaching, wherev= er it fucceeds to the falvation of the hearer. // cafls dovm imaginations ( corrupt reafonings, corrupt becaiifc, impious, where the word of God hath decided) and every high thing that exalteth itfelf againfi the knowledge of God^ and brings into captivity every thought to the obedience ofChrifl. . ^, Such aflertions can have neither ufe nor meaning, but to fupprefs that fceptical daring fpirit, which too many dignify as the juft exercifc of reafon, and a noble freedom of inquiry, in oppofition to the authority of eflablifhed creeds. Nor would there have been fuch aftertions in fcripture,^ were there not in us, when w^e poffefs fuperior under- Citi AP; 45.] tfnder/tajiding to God's Word, 28 i Handing, cultivated by much reading, a propenlity to make articles of religioii for ouvfelyes, though in faftit is' impoflible to know the things of God, any firtheV than vyc are taught them from his own mouth. Believers in Chrift mufl conftantly guard againft this abufe of reafon arid learning, and not dare, through diiliculties which may be ftirted, to catil with the fcriptutc: It is abfolutely neceilary our undcrftanding iliould thus fubmit to the authority of God's word, becaufe a man can never be a Cbrijiian without it. Since every doclrine pecuHar to the church of Chrift, if we will not give full credit to the reveaier, hath in it infupefable dif- ficulties. Pride, aided by a fmall degree of penetration v/ill fmd endlefs matter to arraign the ftriptiirc in its ac- count oi the origin of bur milery ; its character of the Redeemer and his incarnation ; of the Spirit's agency ; of the penalty incurred by every tranfgreilion, and the puniihment of all who are damned. Thefe feveral cap- ital articles of our creed, muit be received upon the mere authority of their voucher, the written word, or tiot at all. And thofe who difdain to acquiefce in fuch teftimony, do and mull deny the faith of Chrift in their hearts, though, for obvious reafons, they chiife to call themfclves Cbriftiam^ and to remain in the bofom or Chrift's church, though inhdels to all intents and pur- J)ofes. , . . Self muft be denied in rejecting all hope towards God;, built upon our Own righteoufnefs. This is a fevere in- flancc of mortification to us all. mucJi beyond any that has been iniifted on. Yet whatever our good qualitiesr tnay be," however great ahd ihining our attainments in grace, we miift confefs before God, our eternal condem- nation would be mevitable, fliould our Maker enter into judgment with us, inilead of fhewing us compafHon, and loving us freely. For how is it poflible we can honor the facrifice of Chrift, as God would ^ave it honored, if Vv'c fancy our own goodnefs can ever abfolve' us from guilt ? How can we flee for refuge to the Saviour, and abide in him as our ilrong tower, unlefs We alu^ays fee ourfclves expofed to the avenger of blood, if not prote(5ted and juftified freely through the redemption that is in him ? Mm i^S2 Ov; ocif-deiikd Suhml/jiQn of cur |]Sund 45, How can we, in fervent fclf-abaling. gratitude, bow down to God for imputing to us his righteouinefs, if we re- nounce notour o\vnas utterly infullicient to anfwcr for us at his bar ? Or how can we place our 'u:hole dependence on the Beloved of the Father for acceptance in him, unlefi, confcious to our laR moment on earth, that we never can be iufdfied or deemed ricrhteous for our own obedi- cnce r From thefe rcafons (not to be fet afide, tlu'ough the many evafions pride, aided by much fubtlety, hath con- trived) a Ghrijllan denies himielf in a degree no earthborn fyftem vrhich religion requires. And though this very humbling eftimation of our moral excellence be the moil; diilicult of all things to attain, yet fcripture ftrongly urges it upon us, both by example and doctrine, fob cries out, Bctold I lam vile, I abhor myfelf Upon enquiry vv^e find this accufer of himfelf, had not even in the judgment of God, his equal in moral gcodnefs upon the whole earth. Yet the fault he bewailed, and which extorted this confellion, was too high an opinion of his ov/n v/orth : he had faicl, I am dean ^ivithcut tranfgrejfton, I am innocent, neither is there inkjii-ity in me. Job xxxiii. 9. And for thus over-rating his fpiritual attainments, he lothes Limfeif in his ov^ n eyes^. Who novv^ (receiving the fcrip- ture teftimony borne to Job^s characler) can think hini- lelf lefs fuliied with evil, or lefs defective in duty than this illuilrious child of God ? What yob was in old time, St. Paid evidently appears to have been in the Chrijiian cliurch. W^ho in labors or iuiTerlngs for^the glory of God, who in love to God or rnan, in purity />f heart and converfation, or exteniive ufefulncfs can be compared with him ? Yet fo far is this moft diftlnguiihed faint and apofde of Chiift from con- fiding in his moral excellence, or fancying it the ground in any degree of his juilification before God, that he enumerates wliat he had done and fuifered for Chrift's fake, only, that he mdght fliew how utterly he difclaimed it all as the foundation of his hope towards God. Kc poured contempt upon it, calling; it lofs and dung, in comparifon of being found in Chrift, 7iot having his cw7i righteoufnefs, ivhich is of the law (i. e, F.ot trufting in h^s Chap. 45.] UnderflamUng U God's Word. 2!3ti own obedience for j unification) but thai ivhicb is through i be faith of ChriJ!^ the righieoifnefs.^ which is ofGod^byfaitl.K Phil. iii. Wliat thefeJ and other mo ft excellent perfons recorded in Holy Writ, declare in difpnragcment of their own i'ighteoufnefs, is confirmed as a doctrine ojf great impor- tance by feveral pallages. The poor and needy arc rep- rcfcntedas the only objeds of the Redeemer's grace. Pf, Ixxii. Whilft the good and virtuous in their own cye.s, are fcattcred in the proud imagination of their hearts^ and fent empty away. Luke i. A lowly mind is defcribed as the only temper becoming our Chrifuan profeffion, wliilit the hiughty fpirit which prompts men to trutt in their own righteoufnefs, is exprellcd as the o/z/jycaufe of exclud- ing from falvation, even thofe who had a zeal for God. I-iom. ix. By doctrine, therefore, by examples, and by his own experience of numberlefs defects, every believer in Jcfus is led to call himfelf vile in the midft of his higheft attainments, and conftantly to efteem him^felf a needy impotent veffel of mercy, who has nothing to de- light in, but the name of the Lord, nor ground of confi- dence towards God, but his righteoufneis. Compare this extenfive felf-denial, pracl'ifed b)^ the true members of ChriU's church, with what either enthufi- afm or fupcrllition have, under that name, enioined. The contraft is ftriking indeed. Kow frivolous, and. clei- picable to make felf-denial (as weak enthufiafts do) con- lift in the (liape or color of our cloaths, in de?iiure looks andprecife behavior, or abftaining ordy fi-om..fx(luonabie diverllons ! Thefe things hypocrites m.ay do ; and fhine as patterns of fuch mortiiication, whilft (elf in its worft tempers is fully indulged. Th? felf-denial v/hich ftern fu- perftition enjoins is worfe. It imprifons for life men and, women, endued witlv^c/wpowers, and formed for focietyj it makes them move like clock- v/ork in a round of relig- ious rites ; it clothes them w^ith fackclo^h, and orders them to practice many ufelefs feveritles upon the body ; it calls them to defert the very ftation in which Providence had fixed their lot, and buries even the excellencies they have, in a cioifter and a cell. OM Or: Self'dehkd SuhviiJJion cj our [Sunp. 45. Examined by the rule of fcripturc, how miftaken, how pitiable, how 'unprofitable is the zeal of fuch devotees 1 On the contrary, what a juft underftandhig, what for- titude of mind, what perfonai and pubiie benefits are copfpicuous in Chrijlian felf-denial ! It teaches us to ufe the plenty of meats and drinks given us by divine bounty, \yithout any abufe of them ; thus confronting by our example, andfcv^^rely condemn^ ing all exccfs. It teaches us to enjoy the rich comforts, of the marriage-ftate, and the various pleafiires which fpring fi-om the challe union of the fexe§, and a well governed family, infinitely outweighing all that luft en- throned in a filthy heart can boafi. It enables us to car- ry on trade v^'ithout coveto\ifnefs, though every encite- merit to that fordid paillon furrounds us. In the recip* rocal ex erciie of tender afreclion between dear eft relations and friends, it fecyres the iupreme love of the heart for God. It teaches us to avow his caufe, and adhere to it, in contempt of our worldly intereiu our honor, and our charader. It teaches us to facrifice our prying curiof- ity and defire of comprehending fully the truths of God before we believe them, to the veneration we ov/e IiisvOr- acles. And after an intrepid venture of all for his fake, it teaches us inllead of eyeing with felf-complacency our. moral excellence, to cry, Eriicr -not into jiidgmmt. iviih thy, fervant^ Lord. This ext en five, moft noble felf-denial il; fufHcIent — A- way then with the unnatural life of the convent ; away with all the inventions of willAYorfhip, filence, and to- talfolitude, ha.ir ihirts, iron girdles, and the coarfell food. Aw^ay with all the whiiTifical uncommanded fingularities in drefs, and the faihion of the exterior man, which en-, thufiafts fo violently prefs. It is far feverer felf-denial to mortify every evil and corrupt defire natural to the heart. It is more courageous to fight till we die than Il.y from the battle. It is iri ore profitable to mankind, to fhine a light before their eyes, than to be immured with a felecl: company, as if piety could not live in tlie commerce of the world. And it is infinitely mpre for the glory of Chrift, that the new heart and new ijpirit which lie hath given lixOUld be known and feen of all pHA?. 45] XJ iidaiftandlng to GocVs Word, 285 men, than be buried in perpetual conceabnent. Moft uleful, lionorable, and cxceilefit are they who deny all the cravings of corrupt felf in the midil: of forbidden ob- jecls. They, and they alone prove the cfiicacy of the bavlu.iir's prayer in their behalf : Father^ take ihcm not out of the ivcrld, but keep tbcuifrcm the evil. P R A Y E i; fulled to the preceding Subjecf, O LORD, the author and continual pre.fervcr of our being, thou haft an abfolute right over us. We arc thy property, to thee and for thee only ought we to live. ' But we confcfs our iliame, our niife- ry, and iin. We have jinpioufiy exalted ourfelves, and treated thy eternal niajetly as unworthy our regard. Pro- fe (ling ourfelves C/jri/lia/js,WG have refufed to'^deny our- felves, to take up oux'crofs and follov/ thee. We have cheriflied the deiires of our corrupt nature. We have encouraged thofe vile! afieclions, which wc ought to have bewailed, oppofcdj and Wrangled in their birth. Wc Irave ohCdualei)^ thxojght the happinefs of man's life was in fulfilling the lufls of the fleiU, and of the mind ; and our w^hole aim has been to pleafe. ourfelves. Hold up, O Lord, before our eyes this melancholy truth, that holy ihame may cover us ; that we may return to thee our God w^ith Vv'eeping and fuppliccUiou O bJot out all ouf. fins for his righteoufnefs lake,, who pleafed not himfelf, but came in the body thou hadft prepared for. Iiim, to do thy will. By him may v/e be fanjflified, and delivered from the wratli due to us for all our ielf-induigciice. We have now heard our duty evplained a:.^'d urged, that we mud; mortify all our evil and corrupt apnetites. O give us to beware offurfeiting anddrunkennefs.' May. we eat for llrength, not for gratification ; and drink for tliirft, not to indame ourfelves v/ith wine, wherein is ex- f2S5 OnSelf'dcnkdSiihmyjlon cf o'ur^^d'c. [Sukd. 45^ cefs. By thy grace may we ahvays keep under our bod- ies, and refill every lewd deiire, or thought. Suffer us not to look upon a woman to lull after her ; inipire us with hatred of all fooliih talkir.g and filthy jefting, all lights, books, and amufements which defile and war a- gainft the foul. Convince us that thou wilt judge all whoremongers and adulterers^ and that no lewd perfcn fhall enter into thy kingdom. Enable us to overcome the love of the world, and all dciire of wealth, and greatn^fs. May we be content with fuch things as we have, and let our whole conyerfation be without covetoufnefs. Give us grace to conquer the love of money, ■^'i^hich i :: the root of all evil. Keep us ever fatisfied with thyfelf, O God, as our portion, and never iuffer us to indulge fo much as a fingle willi for ajiy thing in this world, more than food and raiment. Deliver us from the pride of our hearts, which thirft for praife and honor from men. Let all our ambition be to ple?fe thee. Let us not fear the faces of men, nor be a- fraid of their revilings. Tvlake us bold to maintain thy honor, and ready on every fit occaiion v/ith meeknels to witnefs a good confeffion of thy truth, and our duty. Set our hearts at liberty from all inordinate affeclionr for thofe v/e love, and to Vv^hom we are dear ; and may we never provoke thee to* jealcufy by honoring them a- bove thy divine majefly. Save us from all conceit of our own underftanding, and from cavilling at the doc- trines thy infallible word teaches. And whatever we have done for thee, or received at thy hands, let each of us make this rcqueil living and dying, God be merciful to me a fmner, for his fake who Vv-as delivered for our of- fences, and raifed asain for cur iuftijEcation, Amen, Chap. 4G.3 On Devotional Diitksi, 287 SUNDAY XLVL oooooooo CHAPTER XLVL On Devotional Duties; W HEN the practice and tempers eflcn- tial to Chrlfthvis are explained, too many cry out, Who then can be faved ? There is really no place in the Chrif- iian icheme for fuch defpondency. Though our natural weaknefs and corruption be much greater than fuch ob- jectors believe, ftill Chrilllan obedience fprings from a root fulficient to produce it all. For God, the mighty God hath promifcd light, pov/er, and confolation to thofevt^ho feck them in Clnijl Jcfus^ fufficient to maintain Every holy temper, in the meafure required. The means which muft be ufed, with diligence and perfeverance, to obtain thefe fupernatural fupplies, are called by way of diftinclion. Devotional Duties ; and in every one's judgment are eifential to religion. Yet, through fad felf-abufe, devotional duties in general are mere religious formalities, which difhonor God, luU nominal Chrifiians into a falfe peace, and harden the profane in their contempt of religion itfelf. To guard a- gainft an error fo pernicious, I fhall treat at large on the nature of devotional duties, and the right method of performing them ; confining myfelf principally to fecret prayer, and reading the word of God ; as what will be offered on tliefe two capital pai'ts of devotion bears an eafy application to all public ordinances, and other means of grace. With refpecl to prayer, the ohjed: of it is God alone, becaufe the end of prayer is to obtain deliverance or pre- fervation from evil, or the pofleflion of good : therefore, our application muft be made to him, from whom every 5SS . Cn DeiJOtional Dt^ii'es, [SuNb^ 4^* good and perfeA gift cometh j who orders all things ac« cording to the ccunfel of his own will, able completely to blefs us in fpite of all oppbfition ; and. without whole favor the wliole creation carinot afford cither protection or comfort. Joined with uneontrolable power, the at- tributes of omniprefence and omnifciencc arc elTential tc5 the true objecl of prayer, in order that not one fuppli- cant ihould be overlooked : not one of the immberlefs tnilliors of petitions offered up in the fame inflant throughout the world, be loft ; and that amidft the infin- ite variety of complicated cafes, the things beff for each individual, and thofe only lliould be conferred. United with thefe perfections, there muft be mercy and love to forgive our fms, to overcome our fears, and cncouragi^ our petitions, confcious as we muil be of our own vile- nefs, when 'we are lit to pray. Thus, from the nature of prayer, it is evident we miufl addrefs ourfclves to God alone. AVe are taught the fame in his oracles. Fraife ivaiieihfGrihce^ Gcdin Sioriy and unto ihee^ jhall the vciv be performed, ihcu ihat heareji prayer J unto thee foall all fie jh come. TL Ixv. Ian the Loi'd thy G&c/, thouflmlt have none bihet gods before me\ Ihou fl:alt not make to thy f elf any graven image ^ nor the like* iieff of any thing that is in heaven above^ nor in the earth be^ neath^ nor in the wattr iindeir the earth, Thoitfnali not bcio dozen to ihcm^hor ueorfhip them ; for I, the Lcrd thy God^ am ajealoUs God, Exod. xx. A truth fo plain, fo important, fo' often repeated in fcripture, th^t the m.onilrcus corruptions of worfliip in: troduced by popery, are m.attcr of aftcniflnrient, no lefi than lam.cntation. Inflead of making God the only ob- ject of their truft, papills have beiidcs him ahnoft ihuu- merable faints and angels and from cachj they tell us,' they are to receive fome bcnelit in ahfwcr to their pray- ers. They tell us thete are above, advocates and pat- rons for all exigencies and occnfions, who defend men from dangers and difcafes, and bellow favors and virtues; They tell us, we are to apply to thefe patrons, without troubling God the Father and the Redeemer, who is God, by prefuming upon every occaiion to make imme- diate addreffes to them. Chap. 46.] On Bevoilonal Duties. 289 A horrid fuperftition ; at once confuted, when you know what perFedions are effential to the obje6l of our prayers. Where is almighty power, infinite underiland- ing, and omniprefence, but in the eternal God ? How abfurd then and impious to call on thofe for help, who by nature are no Gods ; fo limited as to be incapable o£ knowing what we want j or bellowing what we afk ? Our prayers fhcmld generally * (if we exactly follow the fcripture rule) be addreifed to the Father, in depend- ence upon the facrifice and mediation of the Son, and the influence of the Spirit. In this^manner of addrefs, tliie dilHnd part each perfon of the Godhead bears in the fal* vation of iinners, the infinite purity of God, and our own defilement to the laft, arc forcibly taught ; points of fuch moment, that all fcripture labors to imprefs them on our minds. Now as God is the only objeci: to whom we mufl pray, fo prayer is the fpreading before him the wants and deiires wc feel. Without this, the beft chofen petiftions repeated punctually every morning and evening out of a book, or the greateil fluency of expreillon, are only the mimickry of prayer. A fort of devotion, which the proud and felf fufficient, and mofl grofsly ignorant, can practice ; on which the formal and fuperititious can fan- cy themfelves religious in an extraordinary degree, though they never prayed once fince they were born. For as the needy only can ftoop to aik alms, fo we begin to pray,, and not before, when Vv^e feel ourfelves ready to periih if we receive not the things we afk for. This fennbility of real want, fcripture reprefentations and examples pro-re effential to prayer. If thou JJoali feek the Lord^ thou JJ: alt Jind him., if thou feekefi him with all thy hearty and with all thy foul Deut. iv. Trufi in God at all times ; four out 'your hearts before him. Pf Ixii. The * I ^k'f f^enerall^^iox \\vtxt 2Xt numeroui inftances of prayer addrefiid to Jeus Chriji. The difciplta prayed uo him increae our faiih—The dying malefactor to fave his foul, Strphen, v^'ith his dyThg br$;ith, commended him- fc If into hit hands. /^^«/ befought him thrice to take away the thorn in^ kis flefh, and ftyles him Lord over all, rich in mercy to ail that calt upon him ; for whofoever callcth on the name of the Lord fh.iU be faved. Thcfe arc precedents (never to be fet afide) proving that each member of the ChrljUan church may and wall fay as Thomas did unto Jeus^ My Lord and ray Gud, N n 290 OnEe-cGllonalDuUes, [Sund. 4t>. Lord is vigb iwlo all than that call 7-rpon hbn^ io all thai call upon him in truth. Pf. cxlv. IS, \Vhen the infpirecl iSo/o- vion commands us to pray for wifdom, he emphatically exprefles the need we mull iQ,iA of that gift. If ihrAi criejl after kno^wlcdge^ and Uficih tip thy njoiccfor imd erf landing ; if thou feckeft her asjilvcr^ and fear cheth for her as for hid trcafure. Our Lord points out the fame feeling, as effcn- tial to prayer ; he defcribes it by afhlng^ fceking^ knocking. Terms which exprefs a pungent need of help, and an immediate anfwer. St. Jarr^es holding out the very fame idea, calls fuccefsful pctiti-on inwrought prayer* What fcripture thus dellnes; to be prayer, tlie pradice of God's faints illullrates. When they came before the throne of grace, they were penetrated with the feeling of their ne- cellit'»«;s. With my -zc'hole heart have I fought thy favor. At evenings and at mornings and at noon-day^ will 1 cry, and that inftantly ; and thou fn alt Ikar mc. See another example of the diilrefs and importunity of a true fupplicant : Out of the depths have 1 cried unto thce^ Lord : Lord hear viy voice, let thine ears be attentive io the voice of my fuppli^ cation, \\\ the addrefs of 'Daniel^ greatly beloved, every fyllable breathes fcnfe. of want, which fcarce knows how to bear the leaii: denial or delay. . Lord hear,, Lord forgive : Lord hearkai and doy defer not for thy name''s fake^ my God. From this fcripture reprefentation of prayer, that it m.eans fprcading the wants we, feel before God, it is plain, ■ all men fiand pcrfcclly on a level in their natural Hate, as to any ability to pray. Outvv'ard circum (lances here piake no difference. A poliilied fcholar and an ignorant clown ; thofe v^ho hs.vc been moil piouiiy trained, and thofe who have been brought up profanely ; thofe who have been kept back from fmfui exceffes, and thofe who have plunged mofl deeply into them : if no oth- er difference takes place, remain alike flrangers to real prayer. For notwitliftanding groffefl ignorance, and bad education, and profligate manners foon as ever the iling of fm is felt, and its tyranny oppreffes the foul, prayers and cries will afcend up to God from a humble troubled heart. On the contrary, where the guilt, ilrcDgtli, and dclilemcnt of fm are not painfull v Chap. 46.] On DiVo!lomil Duties, 291 felt, neither learning, nor pious education, nor abftin- cnce from all vice will enable any one to pray. In n}any inftances, thefe advantages blind and flatter by tlieir ijpc- cious appearance ; in all they are entirely diftlnc^ from convicl:ion of fin, and every alarming apprchenlion of its ilTue, unlefs pardoned and iiibdiied. For all true knowl- edge and juft appreheniions of iin, \vherever- found, are owing to an iniinitcly higher caufe. They arc the eife^t: of a firm belief in God's word, declaring the finfulnels oi iin, and a heart fo humbled as to plead guilty to the charge of it. But it is not in the power of good educa- tion, much Icfs (^f learning, to produce either. 1 ney are the gifts of God : gifts no fooner received, than all im- pediments to prayer vanifh. Want imm.ediately makes the fianmiering tongue of the unlearned, or of thofe wlio have l>een in time pafl moil wicked, fpeak plain enough in the ears of God. Want makes the heart, which v/as before too grofs t(; conceive any excellency in the things of G od, fcek after them with earneft cries. And \#iat - ever difference good underftanding, pions education, or general abftinence from vice, may make in the rnaiicr of confcjjion^ the degrees of guilty or the choice of '■loords^W'ySS. the prayer which God accepts, and anfwers v/ith a blclling to the foul, will bo exaclly the fame in the little ilnner, as in the great ; in the poor as in the rich ; in the lowcft and weakeft of the people, as in the moll accomplillicd preacher of God's truth. May this fcriptural account of prayer undeceive many who prefume they iland accepted Vvdth tlieir Maker on ac- count of their mu]tipl)'ing exerciies of devotion, wlien, inilcad of feeling thcmielves fmfui, impotent creatures a^; their prayers conftantly reprefent them to be, fancy thef are righteous, and fwell v. it ii conceit of fuperior good- wefs, becaufe they fo often repeat prayers, and lb punc- . tually frequent tlie cJiurch. May tins fcripture account of prayer encourage alKvho feel their own vilenei's,.ii^//- €-vtr they have been, to make their confcffion, and pour out their complaints before Crod, though their utterance or knowledge be very d'. l"v,£tive, and fuch as men would defpife, and though their paft lives have been moft profii- gatci May this fcripture account of prayer comiucc al^ S92 On Bs-vciknarBitf-cs. [Sund. 46, fo poor people it is mere hypocrify and love of darknefs, becaufe their deeds are evil, when they pretend they can- not prayj becaufe they cannot read a letter — for nothing but contempt cf God's word, and denial of our fmful condition as reprefented in that word, leave either learn- ed or unlearned under fuch hardnefs of heart, as to feel no want of grace, mercy, and peace from God, confe- quently unable to pray. Further, it is plain from the nature of prayer, as it means fpreading our wants before God, that a real con- cern for ialvation, will excite pra^jer at all times, and in till places. We fhall pray uhen about our bufincfs and in company, unfeen by every human eye, as really as when alone, or in our clofet. Frequent ejaculations (i.' e, prayers darted up to heaven) will be the neceffary con- fequence of longing defires in the heart towards God, und the remembrance of his name*— In proportion as we love an objecl, our thoughts and wifhes ever follow and ini upon it. We proceed il*om the nature, to coafider the fubjecl matter of prayer, or what wants we are to fpread before the Lord. Certainly they mufl be only fuch as becomes him to fupply, as we are warranted by his own word to make known to him, and aiTured by his promife, either abfolutely or with limitation, that he will relieve. We may aik temporal bleiiings ; eafe when in racking pain, health when pining ficknefs has taken us off from our employment, Cr wailed our flrength, a maintenance that v/e be not left deflitute. We may a Ik the continu- ance of our own ]i\es, and the lives of our dearefi: rela- tions and friends, when in danger. Prayer may be made to God for each of ihefe benetits ; becaufe inflances of each are recorded in fcripture ; becaufe by imploring them, we exalt God as the fovereign Lord of life, and all its comforts ; and thus our abfolute dependence upon him is confirmed, and our gratitude for his favors in- creafed. But though it be lawful to pray for any of thefe bene- fits, we mufl do it always with fubmiiTion to the will of God, provided he fees it beft to give what we aik ; always remeiTibering that things of this kind are promifed ^only "Chap. 46. J On Devotional Dafks. 29S on condition tliat they are for the glory of God, and our good ; always remembering that cafe, health, mainte- nance, friends, and life itfelf, are things unfpeakably mean, compared with fpiritual and eternal bleflings. Indeed a real Cbr'yTian can never deiire things tempo- ral as his chief good, yet it is very proper to alk tliem of our JNIaker, becaufe many who have hrft prayed only for the removal of fome temporal evil, or the contin^aance of fome temporal good, have been led by God's gracious anfwer, to feek his kingdom and righteoufnefs with their whole heart. But fpiritual and eternal bleflings m.uft be the chief matter of a Cbrijlian^s petitions. He muft afk for the fpirit of wfdom and revelation in the knowledge of Chrift, and for pardon through his blood — He mull pray that he may com^prehend with all faints, the breadth, and length, and height, and depth of his love, that he may mortify every vile afFedion, and bear a brighter conform- ity to his image. Theie are the grand things of which all ChrijVans feel their want, which they purfue with ardor, and daily wait upon God to receive in a more abundant mea- fure. Beiides, this general matter of prayer, common to the v/hole church of Chrift, each private believer finds par- ticular matter for hirrkfelf fuggefled from iiis own trials, the, frame of his mind, and the appointments of provi- dence refpecling him. Every alteration in either of thefe particulars produces fome correfponderit want in the man. Therefore as real prayer is Ipreading our wants before God, the petitions which may be very proper to-day, will be quite unfiiitable to our cafe to-morrow ; and wliat was fufficicnt in certain circumilances, will in oppofite ones hz deplorably dcicclive. Confequently the matter of our private prayers muft rife out of the objects and occurren- ces around us, and the imprcfllons which they make up- on us. For as different temptations prefent themfelves, diiferent v/ill be the working of corruption. Somctimci we fliall feel pride, envy, and felf-preference ; at others impatience, anger, difcontent or peevilhnefs : now im- 294 On Devotional Duties. [Sund. 46. pure thoughts may be excited, then love cf praife, evil furmifingS;, or uncharitable conckilions, or lulling after mony. According to thefe frequent and important vari- ations, our petitions muft be adapted for pardon, deliver- ance, and the aids of grace. And though iuch an admir- able form of public worfhip as ours, comprehending eve- ry particular cafe, which, quick as thought, each individ- ual will for hirnfelf perceive, is profitable in the higJieft degree ; yet in fecret, before God, it fcems no his i/n- proper to ufe a form of prayer, which another has compo- itdj than to procure a perfon to tell for us to the phyii- cian our own pains and feelings m ficknefs. llicie ^^-e can tell to another, why not to the phyhcian him- felf? * • Particular alTiilances are alfo needful according to our •flation in life, and the fnares to wliich we are expofed on that account. The rich and noble itand in the midft of dangers peculiar to themfelves ; rnen in trade and micr- chandize have very much to fear from their bufmefs ; v/hilft paftors and teachers, in order to be pure from the blood of thofe committed to their charg*e, need a large meafure of wifdom, love, and zeal. It is, therefore, by no means fulilcient, that v/e afk of God thofe thi^-^s which he commands men to fcek, and has promifed to beftow, unlefs we alfo fpecify what we in particular 7iow want. We mufi: derive our petitions not only from the teaching of the word, and a knowledge of things necefiary for us as Chrtftiam^ but from our own feehngs and delires. And unlefs our fiate of heart does of itfeif diftate tons the matter of Our prayer, there is no reafon to think we are in earneft. For if our fins and corruptions were grievous, furely we ih ould confefs tliem. If they were odious in our own eyes, furely we Ihould be very particular and urgent in requefting of God to fubdue them. Befides, it appears fcarcely poilible to guard effedually againft formality, in prayer, unlefs it be ufed as a fnnple conftant application to God for the fupply of our daily and peculiar wants. Nor is it any objection to fiy very few. in comparifon, halve ability to adapt good words to their particular cafes, proper for others to hear : grant- Chap. 47.] 0;i ihe NeceJ.ty ofFrayer, 2^5 ed — yet every one is fuflicicntly qualified to do this alone before God, who feeth the heart. Here Eilfe grammar frequent helltations, and repetitions are in no degree det- rimental or inconvenient ; nor phrafe's at which men might take offence as coarfe and low, the leaft improper. When the defire of the heart and intention of the foul are pure, the prayer is a fpititual facrihce acceptable to God, through J<.fus Chrijl our Lord. And he moft meanly conceives of the divine majefty and perfedions, who iuppofes God is.pleafed at all with elegant, nervous words, or fluent exprellions, or with any thing but the prayer of the upright ; which a day-laborer is as able and likely at leaft to offer unto him, as any admired fpeaker or eminent fcholar. &IJ N D AY xLVii. O 0.0 O O O O O C c o CHAPTER XLVII. On the Necessity of Prayer. vV HAT was offered in the preceding chapter, will make plain to the meaneft capacity, the na- ture and the matter of real prayer. But ignorance, alas 1 is the weakeft obflacle to this duty wc have to remove ; averfipn to fuch ipiritual, foul-humbling confefTion, and natural profanenefs are much more difficult to overcome. For this end, let us confider in what manner fcripture urges the necsffity of prayer. It is enforced in that divine book, by the pradlice of the mofl venerable perfons ; as the only means of obtain- ing grace, to pay uniform obedience to God j and as re- quired by his command. 296 On the NeceJJliy cf Prayer. [Sund. 47J It is enforced by the mofl venerable nanies. Abraham^ Ifaac^ Jacobs Mofes^ Sar.iiiel^ David^ Daniel^ Petcr^ and Paul ; the firll names for excellency before God, were conftant in prayer. This enlivened their graces, and gave them fuch tranfcendent luftre. But their diligence in the duty of prayer, is not recorded to give them the trifling honor of a pofthumous fame ; it is dcligned to prove that we muft do as they did. That if we hope to be with them in the kingdom of glory, we muPc follow them, who, through faith ' and patience, inherit the promifes. If then we revere the w^ord of God, we cannot neglect a duty which' was of fuch importance in the judgment of all his Saints. But if their pracflice proves the necelHty of prayer, how much more the example of ChrilL Before his brightnefs, prophets, apofties, and martyrs fade av/ay, as flars in the firmament when the fun arifes. He w-as holy, harmlefs j undefiled, feparate from fmners ; iieverthelefs prayer em- ployed a coniiderable portion of his time. Fatigued as he was by exceilive labors ofloire,:in traveling from place to place, preaching in every town and village to im.menfe multitudes, who thronged and preffed upon him, he needed all the reft the night could afford, yet would he fometimes rife a great while before it was day^ that, retir- ing upon the mountain's top, he might pray without in- terruption. Sometimes the moon and liars faw him, their Maker, an earneft and devout interccifor, whilil Others were lleeping in their beds. After this record, can anyone, calling himfdfa Chrif- iian., queftion the abfolutc need he has to pray ? If the mafter of the houfe, infinitely diftant from the flighteft ftain of fin, prayed^ how much more muft they of his houihold, wxak and fmful as they are ? If the Lord o- verall^when he appeared in cur ^t^\^ prayed^ how much more muft fallen creatures be bound to pray ? Should any one imagine himfelf excufed from this duty, the pro- per rebuke of fuch audacious impiety, i.s to reply, the prophets, the apoftlcs, and the martyrs all prayed — the Sayiour in the days of his flefti prayed ; whom makeft thou th^rfelf ? Chap. 47,] On the Uccefflfy of Prayer. 29t Further, the abfolute need we have to pray, is evident becaufe it is the only means of obtaining mercy, and grace to do the will of God. He gives health and long life, houles and poil'cflions, to thofc v/ho never bend their knee before him. Not fo, fpiritual and eternal blcflings. He never pardons fin, or faves from its detcftable domin- ion, till prayer is mad? for the invaluable favor. The unchangeable ordinance runs thus : If thon fhalt pray un- to God^ he fhall be favorable unto thee. Job xxxiii, Thou, Lord^ art gooif, and ready to forgive^ and plenteous in mercy (what, to all forts of men indifcriminately, to the pro- phane and felf-fulEclent ?) No, but unto all iheni that call upon thee, Pf. Ixxxvi. 6. Omnifcient as he is, and full of companion, he requires and commands us to make our requefts known to him, before he Vvill fupply our fpirit- ual ncceffities : — Call unto me, and I will anfwcr thee, and JIjcxxj thee ^great and mighty things which thou knoweji not, Jer, xxxiii. 3. But no words can m.ore emphatically pro%^e that prayer is the grand necelTary means of obtain- ing mercy, and finding grace to help, than thofe of our Redeemer. Afi^ and yejhall have ; feek^ and yeJJjallJind; knocks and it Jkall be opened unto you. This is as much as to aflirm, that without afking, feeking, and knocking we can receive no fpiritual good from above. Confcquently not to pray, is moft evidently to remain deftitute of the things which accompany falvation. Every one who de- fpifes this method which God hath chofen as the fittefl for conveying neceflary fupplies to the immortal foul, confiding in his own ftrength or virtues ; in the finiilied work of Chriil, or the ele6lion of grace, muft unavoida- bly remain a Have to fm, and under the curfe. The profane will not ftoop to feek help^ and pov^er from on high ; therefore, the appearances of goodneis which are their boaft, can never amount to more thafi a partial regard for what is right ; which, poor as it is, is fure to fall a facrificc to the ruling paffion. Thus you may often obferve a man priding himfclf on his moral goodaefs, and pouring contempt on devotional duties,mii- erably chagrined by every trilling difappointment, and for the fiighteft provocation full of refentment, if not breathing murderous revenge. >You may often obferve O Q «9S On the NeceJJhy (f Prayer. [Sund. 4^. a defplfcr of prayer much carelTed by others, and no Icfs Iclf-applaudcd for humanity, good nature, and contempt of money, fludioully plotting the ruin of innocence, and adding cruelty to injuftice, to gratify his body. And fre- quently you irtay fee a warm advocate for the doclrines of grace, and the glory of Chrift, deceitful, covetous, and a flave to fm, through habitual neglecl of prayer. In fact, the connexion of all graces is the vv^ork of the Holy Spirit, confequcntly no one can pay uniform obedi- ence, who doth not place his dependence on that prom- ifed helper, only given to them who alk him. Add to thcie arguments for the neceility of prayer, the plain command of God^ No man is left at liberty, wdiether he will pray or no, nor can he neglect prayer, yet only fuiTer the lofs of fome advantages he might pro- cure by it. Great guilt is contraded by negleding to pray. It is a contcmipt of God and his authority, who lias not more exprefsly required us to ihew m.ercy, than to worlliip himfelf. Men ought alivays to pray^ and io con- iinue in prayer, lb plead our good qualities and good behavior, as fetting afide our obUgation to prayer, is ac- tually to live in the comimiilion of the bafeft theft, de- frauding even God of his due. With equal reafon and as little affront to him, may we refufe to obey his law in doing juftice to men, as refufe honor to himfelf, to whom honor in the higheil degree belongs. In thisHght, you muft regard the duty of prayer, to* be preferved ffom the contagion of unreafonable and wicked men, who either totally neglect, or deplorably trifle and diflemble with God in it. So will you perceive odious injuftice, miafkied with the appearance of integrity. And high pretenfions to honor, whilft, in fact, there is a violation of the moft important duty, a duty refulting fron^i our relation to God, as our Maker, and enjoined by him, the one I/awgiver able to fave and to deftroy. This. iniuftice towards God and contempt of him, ex- prelfed by habitual neglect of prayer is a fin, which no excellencies the world applauds, can in the Icaft degree excufe. Wherever it is chargeable, like rebellion againfl the ftate, or adulterous commerce, it cancels every pre- tcnfion to be fpared on account of any good quahties. Chap. 47.] Ojiihe Keceffltj of Prayer. 2&9 Kings of the earth never acquit a rebel, bccaufehigh trea* Ibii ii) ^is only crime. Much Icfs does the Lord Ahiiigh- ty, whole name is jealous, overlook the contempt thrown upon himfclf, becaufc the perfon guilty of it, is free from all difiioneily towards men. To fancy he will overlook iuch an aflront, is to entertain the moft defpicable idea of his character, as if he was ignorant of the treatment his name and word receive, or indiiierent about the matter. But fuch a God no more refembles the God of the whole earth, the God of Cbrtftians^ than Baal or Moloch. The true God is a jealous God, and terrible ; jealous, not to slUow his glory to be given to another, or denied to him- k\i. Terrible, to punifli his advcrf iries, who rob him of the homage he demands, as the Lord of the univerfe, in whofe hands is the breath of every living thing. He hath taught us by every form of expreiTion which can engage our attention, that to ferve him with reverence and godly fear, is the whole of man : confequently a def- pifer of prayer, though adorned with eveiy quality the profane admire, flill wants the one thing needful to fanc- tify his generolity, benevolence and focial virtues. For, idolized as thcfe are by the world, they weigh nothing in the balance of the lancluary, unlefs flowing fi'om love to God. Though I giye all my goods to feeci the poor, and have not love, I arn notliing. For iba^n who honor vie^ faith the Lord, l-ivlll honor ^ and ihey that dcfpife me^jhall be lightly cfteenisd. 1 Sam. ii. Nothing, therefore, ilrali excufe or palliate the infolence of attempting to fuper- fede the neceiTity of devotion, by affecting to magnify moral honefi;y and benevclcricc as the fum of man's duty. The profane, indeed, p-retend to n^uch nobler ideas of the Suprerne Beings than ChriJUam who are governed by his own word, lie, lay the 7,; knows all tilings ; why then Ihould you tell him what you want ? He is loving alio to every man ; t,herefore, without our requeif, wifl give us that which is good. What are our prayers to him ? Pur^ and undchled, religion is to dp juflice, and love mercy. The confidence with which fome make fuch aflertions, would tempt one to conclude they know the mind of SOO On the l^ecejftty of Prayer, [Sund, 47. God, when it is impoffible they fliould in the leaft degree. For as fkill in human fciences can only be gained by ftudy- ing them, fo the knowledge of God is only to be obtain- ed by prayer and meditation on his own word : both which the profane defpifing, though they profefs them- felves wife, they betray the groffeit ignorance iu their ob- ieclions againft the necelTity of prayer. Had this duty been enjoined, either as giving God information, or ex- citing in him a love for us, to which he was a llranger, till our petitions gave it birth, their objections would have been of force. But how exceedingly foolifh arc they, when all our encouragement to pray, is a previous full allurance that God knows better than we can our- felves, all our wants, and becaufe he loves us, will hear and anfwer ! The abfolute neceflity then of prayer remains indifput- able on the grounds already mentioned, viz. the con- ftant practice of the Saints, and of the Saviour too ; as the grand means of obtaining grace, to ferve God accepta- bly, enjoined by his hioh command. To thefe one ar- gument morem.ay be aaded ; prayer is neceffary to />/-« 4S.3 Jhs Fnperties of accept able Pn^j.^r* ;30l SUNDAY xLvm, eesoo»oooo©&ooo CHAPTER XLYIIL The Properties of acceptable Prayer, VV E have proved the true objedl, the r^r ture, the fubjccl matter, and the neceffity of prayer ; wc are now to point out the properties \^ hich make it ac- ceptable, and enfure its fuccefs. The fu'ft is a real purpole to believe and do ?s God teaches and commands. For if from pride of learning, or love of fm, we refufe to fubmit to his authority, flat- tering ourfelves that multiplied devotions are lu&cient, or obedience in all points, favc where the beloved lufc i^ ipared — ^in this cafe our prayers will be refented as an high provocation. For what can be bafer than a profef— Hon of honoring God by our v/orfhip, when we mani~ feft real contempt of him, by wilful difobedience ? What greater offence than to implore pardon, though deter- mined not yet to give up fm ? Or to pretend to call upon the Lord for liberty, as if we were enilaved againft ,our will, when we love our bondage ? If we regard iniquity in our hearts, though wc make many prayers, he will hide his face from us : .Fcr he heareih not fmncrs^ but if any man be a laorfniper of God, and doth his wili^ him he hear^ eth. Yet it muft be cbferved in this place, with peculiar caution, that no one. though in actual fubjeftion to fin, ought to be difcouragsd on this account from prayings provided he in earneft feeks deliverance, bccaufe h'om the throne of grace he muft receive that bleffing. In a guil- ty, enilaved condition, all the Saints of God have began- firfl to call upon him : nor is anyone difqualified from making acceptable prayer, tiiough the combat v^ith a mafcer fm, is for i.time iipvcre and dubious^ and he may 502 The Pr$perties of acceptable Prayer. [Sund. 48. be frequently overcome by his own wickedncfs. If in this fad cafe, the finner feels fliame and forrow, with great defire (notwithftan ding the dreadful power of his corruptions) to ferve God, he ought immediately to make his confeffion, and bewail his miferable bondage — Then will he know there is a deliverer, who looketh down from heaven to hear the groanijngs of fuch as arc in captivity to their fins, and ready to periih. Nay, where relapfes are frequent, though the condition be moft deplorable, yet let not prayer be given up, for this is turning our back on the only remedy which can be ufed. If there be a real contention againft fm, and un- feigned prayer for victory over it, I would encourage fuch to maintain the combat. Their fouls are at flake, and the promife of God is fare, he will yet hear their cry, and will help them. * A fecond property in all acceptable prayer is felf-abafe- ment. We muft draw nigh to God, confcious of our vilenefs, which renders us unworthy fo m.uch as to lift up our eyes to Heaven, much more to receive pardon, peace, and falvation. We mufl make our requefb as mere objeds of mercy, who v/ould have no caufe to com^ plain, were our fins punifhed with eternal death. Great iirefs is laid upon this humiliation of the foul, by the in- fpired writers. The Lord is nigh unto them that are of a broken heart ; aiid faveth fuch as he of a contrite fplrij, Pf. xxxiv. 'When Jehovah defcribes the glory of his majef- ty in the fublimeft- manner, he fpecifies this indifpen fable requifite in the right worfhip of his nam.e : Thus faith the high and lofty One^ who inhabit cth eternity, ivhofe name is koly^ I dzve/l in the high and holy place ivith him alfo that is ef a contrite and humble fpiril^ to revive the fpirit of the humble^ and to revive the heart of the contrite ones, St. fames flroiig- ly urges the fame humiliation ; he addreifes thofe who were formal in their devotions, conilant and punctual in prayer, but little aifecled with their defiiement and fm- fulnefs. After reproving them for aiking amifs, that they might confume it upon their luits, he directs them how to pray with fuccefs : God^ fays he, rcffteth the froud^ hut giveth grace to the humble. Be af[ii6ied^. arid tiiQurn^ and weep. Let your laughter he turned to mournin-g^ Chap. 4S.] -The Properties of acccpiahle Prayer. SOS mid your joy to heavinefs^ biwible yoiirfches in the fight of the Lord J and hefhall lift you up. This abiding fcnle of our own vilenefs mufl attend our prayer in oppofition to thofc felf-exalting ideas, natural to us and in full proof that we know no man living can be juftilied in the fight of God, fliouldhe enter into judg- ment with him. To this humiliation mufl be joined affiance in Gody and boldnels in approaching him. When we afk wc inufl not fluctuate between hope and doubt, but be alTur- ed we fliall no lefs certainly obtain all we need, than if the blefiings we implore were already given. When, for iaftance, we confefs our fins w^ith forrow and humiHa- tion, begging mercy through the atonement, we mufl be confident we fiiall not be difappointed ; or when we pray for victory over our natural corruptions, we mufl alfure ourfelves they fhall be fubdued. When in great diflrefs and perplexity of mind, we beg of God diredion, fup- port, and deliverance, we muft not iiflen to a fear, that perhaps we fliall not be heard. For by harboring dif- truft, whether God will perform his gracious promifes, \VQ exceedingly diflionor him ; and in the very ad of ad- dreihng him 3j5 almighty, good, gracious, and faithful, betray a fufpicion of his veracity, power or love towards them who call on his name. Jefus faith. Have faith in God, Depend without refer ve upon him, for the per- formance of every thing he hath promifed : For verily I fay unto you^ that ivhofoever flyall fay unto this mountain^ Be thou moved^ and he thou call into the fea ; and fhall yiot doubt in his hearty hut fhall believe that thofe things zvhich he faith fidall come to pafs^ he fhall have what foever he faith. How great foever the difficulty may be which you meet with in the way of duty, and as much above your flrength to remove, as to root up a mountain by a word from your mouth, it fhall be brought to pafs, provided you place an uniliaken trufi; in the divine pov/cr and promifes. If ye believe ye have the thingx ye afi for^ye fjall receive them. Some would confine fuch commands and promifes to the apoitles. But St. Jajues gives it, as an unchangeable di- rection to the church. If any one of you lack luifdojUy let him afJi of God ^ ivho giveth to all men liberally -^ and upbraid' 504 The Properties of acceptable Prayer, [Sund, 48, fib not ; atid it Jhall'be given him. But let him afn iji faith^ nothing waverings for he that wavereth is like a wave of the feac, driven with the wind^ and tojfed. For let 77ci that man think that he frail receive any thing of the Lord. Jam. i. Tliefe parages prove affiance in God is a principal prop- etty of ChrlJiUin prayer, and require us to apply to him with hberty and confidence as to a Father. Indeed a» mongil dl v.'\\o love us, we can nnd none fo tender and afFe61:ionate, as he is, to thofe who call upon him. The delightful commimion between him and the faithful, is therefore ilrongly exprcHed in the following words : We have not received ihe fpirit of bondage again to fear ^ but "job have received ihe fpirit of adoption^ ivhereby we cry Abba^ Father. The Spirit itfef beareih witnefs with cur Spirit^ ihat we are the children of God, Our woriliip and abfo- lute obedience to the Eternal Majeily is foftened into ho- ly familiarity, and through the abundant grace of re- demption, converted into a child-like dependence upon Ms care and love for us. Ro?n, viii. It is difficult, indeed, to conceive how fuch confidence in God, and aiTurance of receiving from him every thing we alk for the good of our fouls, can confift with a deep abiding confcioufnefs of our own vilenefs ; or how we can conquer the doubts arifmg from a light of our num- berlefs defects, fo as to afk without a fauitering tongue. To remove this ciifficvilty, another grand property of prayer, without which it cannot fucceed, mull: be infill'" cd on. Dependence on the facrifice, righteoufnefs, and interceffion of Chrijl^ the Head and gi*eat High Friell of his church. By this w^e conftantiy acknowledge our own good qualities, are io far from procuring of them- felves regard from God, that we do not prefume to of- fer him, even the homage due unto his name, without having refpect to the merit of the ail-perfe6l Mediator be- tv/cen God and man. By this act, we confefs, that the death oijefns^ for our tranfgreffions, to fatisfy and de- iiTonilrate the julrice of God, and his appearing in heav- en, our advocate and the propitiation for our lin, is our grand encouragement to draw nigh to God in full affur- ance of faith, notwithftanding the infinite purity of his mature, the dreadful examples of his indignation againfc Cha?. 48.J The Properties of acceptable Prayer. S05 fin, and the defilement daily coming upon us. When Jcfus is thus our peace and hope, there is no room for confulion or diftruft, though x^t be unworthy and vile. For he is ordained of God to make reconcili- ation for the fins of the people. He flands engaged by ofiice and love to undertake the caufe, and fave the fouls of all who come to God by him. And the command from Heaven is exprefs, that we fhould in confideration of his charader and office, come boldly to the throne of grace , that -we may obtain mercy ^ and find grace to help in time of need. Further^ it is eflential to acceptable prayer, that it be cffored up in the name of Chri/i^ if not immediately ad- drelfed to himfelf. We commit a capital offence, when we overlook him. If any man dare to think thus with himfeh^, the mercy of God is fufficient encour- agement to me to pray. I efteem it a difparagement of his goodnefs to apply to him by a Mediator ; I need no one to intercede for me, nor v/ill I be beholden to any thing more than my own good qualities, and fitnefs for pardon, to make my peace with God, and procure me the benefit of eternal happinefs. Prayer offered up to God upon fuch principles by any man, is as great a tvick' ednefs^ as if he bleffed an idol. It is an audacious cen- fure of the divine conflitution in the method of faving fmners and rebels. It is, as far as lies in man's powef , to pull down the fon of God from his throne, and thruft him out of that higheil office of unfpeakabie benevolence and glory, which he difcharges in heaven. It is to treat even the revelation of God with fcorn, fmc^e the moft confpicuous doclrine in the Bible, is that jefus Chriji is the one Mediator between God and m.an, an advocate with the Father, and a propitiation for fin, through faith in his blood, that God might be jufl, and yet the juflifief of all that believe in Jefus. There is an abfolute need, therefore, that in all our ap- proaches to God, we honor the Son even as we honor the Father, by folemnly expreffing our dependence upon his facrifice, righteoufnefs, and interceffion, as the only means of enjoying the love of God. S06 The Properties cf acceptable Prayer, {[Sund. 4^, Though wc alk, therefore, only things promifed, a& difciples of Chrift, and in his name, meaning no more by thefe terms, than that we believe Chrift was a prophet fent ©f God : our petitions inftead of fmding acceptance will be a high crime, betraying our haughty fpirit and ilubborn unbeUef. For nothing but pride and a rejec- tion of Chrift, the Saviour, can lead us flatly to contra- dict the fcripture declarations : There is 720 ether name giv' en under Heaven^ whereby zae can be fa'ved^ but that of Je- fus ; no vjay of coming to the Father^ hut by him. To fup- pcfe ^ve may come in our own name if we praftice mor- al righteoufnefs, makes Chrift of none effecl:. No won- der, therefore, fuch ftrels is laid in fcripture, on prayer being offered up to God, through Jefus Chrifi our Lord. From what has been advanced, it appears indifputable, that a real purpofe to obey God ; a humble fenfe of our vile polluted condition before him ; a full alTurancc of being heard ; and a perpetual dependence on the Lord Jefus Chrift^ the one Mediator, muft unite in all accepta- ble prayer. In the prayer of ajl real Chrijlians^ they do unite at firft faintly, and not fo eafiiy to be difcerned ; but as Chrif- tians grow in grace, thefe properties become more and more confpicuous, and they themfelves more confcious, and afmred, that in this manner they worfhip the God of their falvation. But this fpirit of true devotion Is not confmed to the clofet or family. It leads Chrijiians to delight in the great congregation, and be prelent in all ordinances by w^hich God is honored^ his faithful people comforted and ilrength- ened, and particularly, as opportunity offers, it is the de- fire of every one who glories in tlie crofs of Chrift, to eat and drink at his table, that they may there enjoy the communion of Saints, and the moft lively rcprefentatiou of.Chrift's body given for them, and of the blood of the New Teftament, fhed for the remiffion of fins. Chap. 49.] On ibe certahi Succefs of Prayer. 307 S U N D AY XLrx. oooooooooooocoe CHAPTER XLIX. On the certain Sugcess of Prayer, Believers in Chrlft are encouraged diligently to pray from abfolute aflurances that they Ihall fucceed. This fuccefs is afcertauied, by coniidering from whence true prayer in the heart arifes. We are taught in fcripture, that of ourfelves, we cannot think a good thought, much lefs feel a defire and purpofe to obey the Lord God in all things. If then we do come to him, as 2L child in want to his Father.^ trufting in our Lord Jefus Cbrifi, it is from a divine influence, called in fcipture, the drawing of the Father. Can flich a gift be vouch- fafed in vain ?^ Can we think any one is enlightened to beg grace, tliat he may know and live in obedience to the will of God, yet not be heard ? Can a poor petition- er fall down low on his knees before God, for this excel- lent gift, yet rife up confounded at tlie rejeclion of his fuit ? No, by no means. The merciful, gracious God is not wont thus to afHicl tiie contrite Ipirit, and difappoint the holy expectations excited in the heart by his own a- gency. On the contrary, a real defire of receiving any Ipiritual blelling, is a pledge of its being given : For eve- ry good and every perfect gft cometh from above ^ from ibe Fatber ofUgbts^in wbom is rio varlablenefs^ neitber fl?adowof turnings wbo of bis ozvn will begot us by ibe word of bis trutb, > Jam. i. This is cRabliflied by many affecling declarations. God reprefents himfelf as taking delight in the prayer of the upright. In one place aiTurance of fuccefs in prayer, is defcribed by his looking into the reccflcs of the heart. 508 On the certain Succefs of Prayer, [Sund. 49. waiting to fee the firft dawning of prayer, and to anfwer it before clothed in the form of a direct petition. And it Jhall come to pafs that before they call^ I will ayifijuer^ and nvhile they are yet /peaking I will hear. Ifai. Ixxvi. In an- other, he commands one of his children to publifh the itmmediate acceptance of his own prayer : Ifaid^ 1 i^ill confefs my tranfgrejjlons unto the Lordy and fo thou forgave fl the iniquity of my fin. Pf. xx^di. Thefe paflages allure us, we can never pray for a fpir- itual bleffing, without receiving it. And that we might harbor no fufpicion cf the fuccefs of prayer, our Lord compares the readinefs with which God fuccors the poor and needy who call upon him, to that which tender pa- rents feef for their ofTspring in their Vv^ants — What man is there of you zvho if a fen afk bread ^ will he give him a ft one ? Or if he afk afifh^ ivill he give hi?n aferpent ? Jf ye then be- ing evil (vitiated in your nature) are ftill . by inflind drawn gladly to fupply the neceiHties cf yozir children bow much more fh all your heavenly Father give good things to ihem that afli him ? Should it be objeded, that the faults of the bell arefo many, as may v/ell excite their doubts, whether God, confiftently with the honor of his perfedions, can hear them ; this perplexity is removed by the aiiurance that Jefus Chrift, the righteous, appears in heaven an advocate in behalf of all who call on him, alleging what fatisfies the law and abfplves the humbled delinquent. The ine- moriai of his abundant kindnefs in dying on .the crofs, is perpetually before God, whilll the Mediator declares it his rightful requeft, that for his fake the prayers of thofe who believe in him fbould be accepted, their lins blotted out, and increafe of grace bellowed upon them, for he ever liveth to make intercellion. This truth is reprefented with the greateft magnificence in the book of Revelatio'ri.s. The beloved difciple, v/e read, faw in vifion all the choir of angels : and there ivas flence in Heaven for the fp ace of half an hour. But wherefore do the praifes, for ever due, ceafe to afccnd before the throne ? It was that their Vv^hole attention might fix on the great angel, who, as the High Prieft on ilxe day of atoneflient. carried incenfe in a golden cenfcr^ Chap. 4 9. J Cnik^^^eti(^aMti,tfsofJ:^^r(^^^^^^ 309 and burnt it in the holy of hoh'es before the I-ord : fc* now he the great High Prieii: of our profcirion, (lands in a miniilering poflure before the aUar of burnt-ofi^erins:, iignlfying the atonenier;t he had made by his own blood. And there was given unto him nmch hicenfe^that he ihould of- for it 'with the pnryers of all Saints^ vpon the golden altar, which was before the thi-one, Jlnd the fmoke of the incenfe i-jhich came luith the prayers of the' Saints.^ afccndcd-np be for* God, out of the a^igels ha^id. As tlie perfuming fmoke of incenfe, compofed of fmeil fpices^ alcended up like u cloud to heaven, ^vith the prayers of the congregation of Ifrael^ offered at the fame time j in this manner a reprc- fentation was made of Clirift's facrifice and oblation^ the virtue of which mingled hke precious incenfe with the prayers of the Chrlftlan church, to make tliem a facrincs of a fv/eet fmelling fivor unto God. Rei), viii. And to add greater force to this ma^ificent reprefen- taticn of the Saviour's interceiilon, which gives im^Uible faccefs to the prayer of fdith, it is introduced immediate- ly before the phials of wrath arc poured out upon the apoftate churches of Clirifto Jlius in the moft affeclinsr manner we are affured, that when tlie Ainrighty whets his glittering hvord, and cries. ^ Aha I Iialll rid mfef of my ad'verfarles ! no fupplicant approaching =him by Jcftrj: Chrljl. fhall have caufe to fay his prayers were not heiu'd. Hov/ diilionorable then, and injurious to tlie love of tlie Father, the mediation of the Son, and the gracious infiti- encc of the Sphit, i:^ 02:e doubt about the iucccfs (>. prayer- Its certain fucccfs is evident fi^om the prcrvnf: of Co(? : -J fulfd the defre of them who fear him, fo^hij. :elp them. Every C7ie that afLih receive! h^ ana cviry x>l :hct feekeih findeth, and to him that, kiiQchcth itjhallbe clKncd. Mar. vii. Whaifoe-ver ye fball afh in my name^ihat a'. : bat the Father may be ghrifed in the S or. ';'" '^ ny thing, in my name, I will do it, Joh. xi-v . To carry this aifurance to the higlyjfr degree, 1 add i:) the laft place, the teftimony Ol facts. If aU'who have prayed in the manner God ha i marked out, for the bleffi. ings he has promifed, have without nv'l received them, there cannot b'e a mere cka* dciiionflraticn of any truth. -han of the infalhbie fuccei'^ of prayer. 310 On the cert am Succefs of Prayer, [Sund. 4^^ The word of God abounds with proof that he takes pleafure in making his pov/er tributary, as it were, to the prayer of his faithful people. By prayer JoJJjva flop- ped the fun in his courfe, that he might execute the will of God en his enemies. By prayer Elijah^ a man of like pallions with ourfelves, opened and ihut the heavens. By prayer the three children were preferved from harm ill the liery furnace, and Daniel in the lion's den. The time would fail to mention ail the inftances recorded in fcripture of the wonders wrought by the hand of the Lord, in anfwer to prayer. But if in extraordinary cafes God, for the vindication of his truth, and manifefiiation of his glory, thus anfwer- -ed the prayer of faith, how certain mull be its eiTicacy when by it we feek only pardon, deliverance from fm, and thofe graces by which we may glorify our Maker. There is indeed no age without a cloud of witnelTes to ttio, infallible fuccefs of prayer. Afic thcfe diflinguiihed Chrlfiians in our own time, who bear the brighteft refem- blance to their Saviour, how they obtained fach admirable maftery over their pallions, fuch good vrill and kindnefs towards all men ; fuch readinefs of obedience to God, through unfeigned love of his name, and delight in his fervice ; aik them, and they will declare with one voice, not by, any power, wdfdom, or refolution of our ov/n ; not through any original better formation, or advantiige of education, but through the grace of God, earneilly fought in prayer, we are what we are. We began in earnsft, v/e perfevered with importunity in calling upon the name of the Lord, he heard, and we are not difap* pointed 6f our hope.* * Many illuftrious proofs confirm the prevalence of prayer with God, and are to be found in the iivcs of the moft excellent. But I never met with a more plead r.g and honorable one, than that recorded in the life oftiie cele- brated phylician, Boerhaa-ve. A friend of his, who had often admired his pa- tience under the yjreateft provocations, afkcd him by what means he had fo entirely fupprcffe 1 that impetuous paffion, a-ager ? The dodor anfwered, with the utmoft frankncfs and lincerity, that naturaliy he was quick of re- ientment, but by ^^7;/; /r^Tjrr he attained that mattery over himfelf. Bur- i9n'^ lift cfBotrhaa-ve. '' It was his cuftom, never violated, to fpcnd the firft hour of every day in prayer, thou^jh patients from every country in Europe applied to him for advice. Chap. 49.] On the certain Succefs of Prayer, sn On the contrary, there is not within the pale of the Chrijlian church, a fmgle flave to the love of women, wine, or money ; not one led captive by a four angry, peevifli, or turbulent fpirit, but knows that cither he def- pifes prayer, or trifles with it ; either difbelieves the ne- ceiTity, or the fuccefs of this application to God \ or nev- er once heartily engages in it. Hence he cannot poflibly experience victory over his deteftable tempers, but muft live and die in his fetters, and in his infamy. Be glad then, O ye righteous, and rejoice all ye that are true hearted ; ling and give thanks unto the God of all grace, ye who love your fellow-creatures, whilft ye behold the abundant provilion God has made to fuccor the poor and needy fons of Adam ; even an infallible re- lief in prayer, under all difficulties, forrows, and tempta- tions. Hence every real Chriftian muft exceedingly value pray- er, and dilligently perfevere in it, till the fame bountiful God, whofe ears are ever open to the prayers of his faith- ful people, in the end open heaven to their perfons. Till he give them admifHon into that glorious world, where petitions ceafe for ever ; becaufe neither Vv'eaknefs, nor want, nor fear, nor trials remain, but all the foul feels is perfed felicity, love, and praife. With prayer, Chrijlians muft conftantly join another principal part' of devotion, the ftudy of God's word. All fcripture, the Old no lefs than the New Teftament, u given by irifpiration cf God^ and is profitable for doctrine^ for reproof for corre^lionforinfiriiction in righteoifncf. Therefore we are commanded to fearch into, and meditate upon it night and day. Thefe ijuords^ ivhich I command thee^ Jfjall be in thy heart ; and thou fhalt bind them as aftgn upon thy hand ; and they Jhall be as frontlets between thine eyes^ and thou fo alt write them upon the pofts of thy houfe, and tipcn thy gates* Deut. vi. i. e. thou ihalt be continually converfant in them, and carefully treafurethem up in your mind. St. FauU fpeaking of the Old, not the New Tejlament^ teaches us that whatfoever things^ were written aforetime^ were writ- ten for our learnings and our admonition. Of the New Teftament we are infallibly aflured it was written, that we might bsli-evc that Jefus is the CbriJ}^ the Son of God, 512 Onihe certain Sxiccefs of Fi\vj£]\ [StfND. 4<9. ■ ** and that believing 'We might have life ihrough hm» Joh* XX. f 6t. Peter inilructs us, that iie wrote both his Epillles, to ilir up the pure minds of" Chriflians by ii-ay of remcjii- hrance^ and to put them in mind cf the words which were fpoken before by the h&Jy prophets^ and of the commandments of the apcflles of the hord and SaviGiir. The end then for which th.e fGriptures were infpired of God, and are Dut into our hands, is that we mav with great c?.r5 and dilir^ence perufe them. Unlefs vre do fo, we profanely defpife both his authority and great good- nefs. We ad as if we either thought he was beneath our notice, or wx fo little needed his counfels, that it is not worth our while to read, what his prophets, apoftles, and own Son have publiihcd. Not \vorth our while, though the contents of God's w^ord are of eTerlauing rnonientj for it propofes articles of faith under the moil awful faniftions, eternal life, if we receive them ; death eternal if we rejecl them. It prefcribes a rule of duty eifential to our peace, comfort, and fafety. It holds forth prpmifcs exceeding great, to excite our diligence and encour- age our hope, and threaterings of luch niifery as infin- itely exceeds all evil in this world, that at all times v.^e may hear and fear, and never commiit iniquity. He, therefore, w^ho negjecls to ftudy and fearch the fcriptur^, betrays his unbelief and fcorn of his Maker ; and proves, that like a brute, he only deiires what can do his body good. Indeed the vviM of God is fo plainly revealed in this matter, that no one but an infidel will jultify a total ne- glecl of the Bible. But then amongft a multitude who read the Bible, allowance, no doubt, muft be made for diSerent capacities, and difterent fituations in life ; becaufe thefe things make a great difference refpccting the time which can be fpared xbr fo excellent an employment, and the knowledge of fcripture. Yet the principal thing men ofali ftations are to'avoid, is a formal carelefs way of reading* This has been, in all ages, a general fault, ^nd a great one indeed ; for we may read the fcripture in this vv^ay, every day of our lives, and be in no degree wifer or better. To derive fpiritual benefit from Chap. 49.3 On the certain Succefs cf Prayer. SIS tthe Bible, the following rules muft necefTarily be ob- fcrvcd. Wc muft lift up our hearts to God, whofe book it is, to explain to us what we are about to read. This is re- quired, becaufe the dod:rines which are the glory of the Bible forely oifend our natural pride ; and its pure pre- cepts are intolerable to our fenfuality, and blind felf- love — A heavenly ray, therefore, muft come down from the fountain of light to reveal the excellency of the doc- trines, and our w^ut of the relief and falvation they bring ; and the mercy and love there is in ^very com- mandment that we may cheerfully obey. In thefe points fcripture is very clear. At? vmn can fay that 'J ejus is the Lord^ but by the Holy Ghoji. And when St. Paul fpeaksJ of the faithful, who knew the things which were freely given of God to them, he fays, they received the fpirit which is of God that they might know them. And in old time fo deeply fenfible were holy men of their inability to reap advantage from the word of God without his teaching, that with the word before them they continue, ally make requeft, that they might underftand it. lam a fir anger upon earth ^ hide not thy commandments from me. lam thy fervant^ give me underfianding^ that 1 may know ihy fiatutes. Open thou my eyes^ that I may behold wondrousi thi^igs out rfthy law* Thefe blefted fervants of God wc muft imitate, and when we read his w ord, feek the true meaning and in- terpretation of it from his Spirit, promifed to all who a(k it. Not indeed expecting a new light, as that figni* fies any new dodrine^ diftindt from fcripture, ox fuppkmen" tal to it : either of thefe is wild enthufiafm, both pitiable and dangerous. But moft rational and wife it is, to ex- pect and pray for the Spirit, whilft we diligently ftudy the written word ; becaufe this is not given us to lefTen, but increafe our dependence upon God. But if the gift of the word was fufficient, provided we made due ufe of our rational faculties, there would be no room for excr- cifing dependence upon God, as the continual foun- tain of light. We might truft to our own undcrftand- ing foleiy. Befides, in full proof of the infuiliciency of the writtea word, to do us good, if wc are not enlight- 31^ ^OnJhe ctriainS^iiecefs of Fraysr. [Sund. 40 cned^by the Holy Spirit, he is proinifed to abide with the church of Chriic for ever, as the fpirit of wifdom, a-nd revelation in the knowledge of the things of God ; nor iliall we ever feel their excellercy auibcrity, and power, without this internal revelation. There is, I rea^lily grant, a knowledge of fcripture truths, which men of parts and penetration attain at once, upon turning their attention to them ; fo that they can talk nnd preach about tiiem without dete<5lion a- niongil the multitude, v/hilft they * ew^orkers of iniqui- ty, blind and dead in their fms. How worthlefs this knowledge ! What a fcandal to ChnjTianity ! Better never to have known the way of the holy commandm.ent, than to hold the truth in unrighteoufnefs. Yet thus linprofitable muil all knowledge of divine things be, till the grace of God gives them power to fway the foul. Becaufe, by whatever w^ay we come to the knowledge of any truth, contrary to the bent of our wicked hearts, w^e need much more than the ilrongefi: external evidence to give it operation cffeclual for pradlice. In proof of this, coniider the cafe of the people at mount Hcreb. Could there be a doubt that the lawgi\^er was able to lave or deftroy ? Yet they dare him to averge their idolatry, into v/hich they rufli, not only againil the ex- preis command of Jehovah ; but when the trumpet had icarcely ceafed to foundin their ears. Their mad detef- table condudl is imputed to their infidelity. Hew long ivill this people proi'oke ?iie ? How long u-ill il be ere they be- lieve ffie ? 1 bvC innc is our ow^n cafe. We tranfgrefs the commandments j we prefer fome vile pleafure or gain, to our known duty, Whilft we allow the fcripture is of God, and read it as inch, till we read it with prayer, im- ploring God k) make his own word anfwer the excellent ends, for which it was given. If tlicre be any to whom this dofirinc appears w^ak, snd ungrateful, they niuft follow their own infidel delu- fions. In the mean time, the doctrine itfelf is of the uf- mofl: importance. For once take away the influence of the Holy Spirit from the members of the church, and the gofpel of Chrill Vvill for ever be no more than a fub- lime fpecuhtion, as*ineii'cdual to reform th^ world, as Chap. 40*2 Onihe^certai7iSuc<:cfi of Prayer.. '^AS Pagan philofophy. The Comforter, the Spirit of truth, is the inefdmable privilege of GlirilVs cluirch ; therefore, before we read the Bible, we muH implore his lie^ht rxnd teaching. A fccond rule, we muft always obfcrve, is to read but nfih^ll portion at one time, except it be in the hiftorical parts of the Bible. It is too common for perfons who have the characlcr of being very devout, to fct thcm- felves a quantity to read everyday, two or three chapters, which they do in hafte, with little or no meditation — ;cnfcquenily receive hurt inftcad of benefit, and provoke ^od, (whilii: they fancy they are doing their duty,) by 'mewing fuch contempt to the great things of his law, as if they might read them with no more attention tlian a fong deferves. * We muft by no mean? content ourfelves with having the words of God before our eyes, but muft ponder on their weighty fenfe, and labor to fix their import deep, tiil the fpirit of the Bible is transiHifed into our minds. By this way, I allow, we (haii make l}ut a How prog- reli in going through the principal parts of this inefti- mable volume, compared with thofc v^-ko can read fever- rd chapters in one day. But we iliall receive ample re- w^ard for our pains becaufe wlicn we ufe much recollec- tion and meditation, upon taking God's word into our hands, and folemniy place ourfelves, as it were, at the feet of Jsfus for inftruclion, wc lliali find the meaning of it beautifully unfolding, and the knov/ledge v/Kich we gain in this manner will always be aitcndcd with a tranf- •brming efTicacy. It vvdii alio remain with us, and be. our own for ufe at all times whilR our hafty readings, leave no trace behind thcra, and even the explanations ,1 . I — I - • i\uslhack!nj: way ot reading,' th-' Bb'C, often rendcis it contemptab'e in the judgment of youn>? people, .n i no vr.-.nder. Some lupcrfti ious ft- n-;alc devot-ts, all alive to the pjmpsand vanities rfihe wor'd, yet wil' h/ve their daujiiteis read to them the pia ni« snd Ufions for the day. AcC'>rdinp^f vfiihout a fing'e pmifc, or ohc dc Tire to know the mtaniflg of the worda, they arc hurried o-rer while eai^er txptcffation cfamufcment in-.mfdiate y to fuGcced, and the pride of drcfs, renders tven this dtfpicabie offering anirk- fontic tafk indetd. I woud, therefore, intrcat parents, if they mean to honor God- or do any good to their children, to guard agair.ft fuch irrcvirent treatmi-nt of the book they believe is from Heaven, or Rot to read it at all, which cl iwo eviU will ccrtaioly be the leait. SI 6 Onihe cirialn Succefs of Fray er. [Sund. 49. of commentators, however they may feem to inftrud, arc forgotten very foon, !n comparifon witk what has root in ourfelves from a devout perufaL Notwithfland- ing, therefore, floth and natural averfion to ftudy lpirit« iial fubjects willftrongly oppofe this excellent method of reading God*s word, we muft do violence to ourfelves^ A little perfeverance wall foon mafter all the difficulty, and we fhall find caufe to fay, The law of t be Lord is more freciom to me than ihoufands of gold andfiher, in that law do I exercife myfelf day and night, ' Nearly allied to meditation on the word of God, is examination of ourfelves by it, foas to exacl correfpond- «cnt imprellions on our minds, and when we find them not, to confefs the poverty and mifery of our condition. .For inftance, when the charader of God is before us, in thofe pafiages which defcribe his infinite power and glo- rious holinefs, which " the hoft of Heaven adores: yet inore tender and affeclionate to men who fear him, than any Father to a fon that ferveth him ; to read this char- acter, will never affecl: us, all admirable as it is, unlefs we paufe and aik ourfelves. Do we behold luch glory, and fuch excellency in the Lord Gcd Almighty ? Have we foch afenfe ofhis goodnefs, as makes him our exceeding joy ? Do we cheerfully trufl in him for all we want, and to defend us againfl all our enemies ? When we read the fcripture reprefentations of the glory, office, work, and temper of the Redeem.er, and the great promifes made to all who believe on his name, little will this prof- it, unlefs we at the fame time fearch and try ourfelves, %vhether fuch a Saviour appears to us altogether lovely and abfolutely needful : the chief mercy of God, and the grandefc difplay of all his infinite perfeClions ? Whether we commit unto him our immortal fouls, without fufpi- cion or fear of failing under his protedion, and with aji undivided heart ferve him, as our fovcreign Lord ? Whea we read alfo the ftrong afTertions in the book of God, of our n^atural weaknefs, blindnefs, love of fin, and total depravity, in vain fliall we aiTent to them, becaufe found there, unlefs we trace each of thefe as they have broke out in our li-^^es, and in fome fymptoms of ihem^ which are often ftill felt within* Chap. 49] d^t the certain Succcfs of Prayer* SI 7 When the fcripturc before us deicribcs the fclf-denying tempers of the faithful in Chrift, their deliverance from the dominion of worldly hopes and fears, their unfeigned love to God and man, and their abhorrence of a]l evil j in vain we read of thefe excellent difpofitions, unlefs we prove and examine in what degree fuch an excellent change lias taken place in our hearts. Unleft we read, all fcripture with X.m'i felf-appUeatioriy we fliall do juft enough to flatter and deceive ourfeives, as if we were fomeihing, when we are nothing ; enough to make us fancy we pay regard to the word of God, when in fi6l it has no weight to form our judgment, govern our tempers, or determine us in the grand obje<5t of our purfuit. We mud not then fatisfy ourfeives with r^^r//??^ fcrip- ture, but, read it like men who are certain this infallible word fhall abfolutely decide our condition ; like men who know, he only is b'effed whom that word bleffes, and he cuxfed whom that curfes. It is both our duty and intereft fo devoutly to perufe fcripture, that its fpirit may be imprelTed on all our fentimiCnts, breathe in all our defires, and live in our whole con luct ; convincing all around us, that the word of the Lord is pure, convert- ing the foul. PRAYER, fidtedto ths Subjcfi of the preceding Chapters > Merciful and gracious God, always nigh to them that fear thee, and the deliverer of nil who cry to thee ; give us to know our great guilt and weak- rrcfs, our blindnefs and depravity, that we may hunger and thirft after righteoufnefs, pray always and not faint. May we pray in faith, allured that thy ear liearlkens to the moil ftammering tongue, and to the fighs of all who bevv^ail tHeir captivity to fm. May we be enabled to watch the various workings of cur evil nature, to know ^ur peculiar duties and temptations 5 to remeip.bcr our 81 S On the certain Succefs of Prayer, [Sund. 4^, daily mercies, and by thefc be led to'^makc fuitable con- feflions, fupplications, and thankfgivings before thee» Imprefs upon our hearts, O Lord, the example of all thy S.iints now in glory, and of thy dear Son, our only Sav- iour, when in the form of a fervant. By "fi.Qiv diligence and great earneftnefs in prayer, may we be furred up to fiiake off all floth and iuke-warmnefs, to tremble SLt the thoaght- of retraining prayer before thee, or neglecling to call upon thy name. Teach us effechiaily, that the prayer of faith is the only appointed means of obtaining biellings for the foul, and power to have a confcience void of olTence towards God or man. And in all our addrefles to thee, may we be upright, and with deep hu- mility abafe ourfelves in thy prefence. Deliver us, O God, from provoking thy wrath, by daring to approach thee without a propitiation for fin, and the advocate for tranfgreiTors. To Jefus^ who endured the crofs, and ever iivetli to make interceilion, may we always look, and to him bring every oiiering, for whofe fake alone, 2.nd at whofe hands it becomes thee, O Father, to receive our woriliip. In all our requefts may we have accefs to thee with confidence, through Jcfus Chri/i the Lord, by the infiuence of the Holy Ghoft» O Gjd, nil us v/ith faith in the precious promife* thou nail made to all who call upon thee ; faith in the name and power of Chrifi:, engaged in behalf of all w^ho come to thee by him, that we may eileem prayer our highefl privilege, and be more and more ferment and dil- igent in that duty, till all our prayers are completely an- fwered in our everiaftin** faivation. Grant thefe our requeils for Chrifl's fake, our great and merciful High-prieft, our only Mediator and lvc« dcemer. Amen, . Ckap. JO.J Pka/ures peculiar to Bclievta, is'c. 31fc S U N D A Y L. •»c»eooo»ooeoo« C HA P T E R L. The FIcaftires peculiar to Belienjen in the Lor 4 Jefus Chrifu It IS too general an opinion, that men can never be at prefent fo liappy if they entirely fubmit to the government of God, as by taking fome forbidden felf-indulgence : that if wc are to be wholly at the will of our Redeemer, all thou*ghts of pleaflire muft be given up, and we pafs our time like fuperilitious reclufes, in mop- ing melancholy, or at leaft under very irkfome reftraints. This £ilfhood is full of impiety, and hurtful to a great degree. Full of impiety, for it blafphemes the life of faith and the fcrvice of God, as not to be endured, but in vievv^ of fome future reward, or through fear of the wrath to come ; though in point of fuperior enjoyment, the life of faith and the fervice of God, have the promifc of this world, as well as of heaven. The llander is alfo liurtful to the laft degree, becaufe if men imagine Chrijl-^ ian obedierxe uncomfortable, violent love of pleafure, joined with a faint belief of eternity, w^ili certainly lead them to take part in the voluptuoufnefs at hand, rifking any lofs they may fuftain beyond the grave. The lyftem, therefore, of doctrinal and practical ChrijUanity, contained in this volume, cannot more prop- erly conclude than with a faithful account of the high pleafures peculiar to real Chrifdam ; and v/ith unanfwera- ble proofs that thefe pleafures are rational, certain to be enjoyed, and necelTary to produce and lecure Chr^an o- bedience. From hence it will appear clear to demonftration, that the obedient children of God, fo often pitied as mifera- bleia their feltdenial, and on account of the ftridnefs qi 320 • Fkafures peculiar U Believers [Sund. 50* their life which feparates them from the licentious world,^ do in fad know more pleafurc than any people upon «arth. The firft fource of pleafure peculiar to them is their excellent knowledge. God the Father in his adorable perfections, in his works and word, in the redemption he hath provided, ap.d the various bleflings he hath promifed : God the Son, in hig original glory and mar- vellous humiliation ; in all the parts and benevolent pur- pofes of his mediation : God the Holy Ghoft, in his mi. racu'ous gifts of old, his perpetual influences and confola- tions with ail the realities of the eternal world, are plea- fing fubjecls of meditation to a true bejiever. The whole herd of nominal Chriftians^ it is true, may hear the found of thefe great things, and, perhaps, pro- fefs fome belief of their reality* But wedded to objects of fenfe, they can find no heart to take an exad furvey of them : wherefore, feeing they fee and do not perceive, and hearing they hear and do not underftand* On the contrary, believers attain a real knowledge of the excel- lency of fcripture truths, which is lively, penetrating the foul, and of courfe delightful. For v/ho can queflion the pleafures of fcience, when thoufands toil for no oth- er reward ? The difcovery of truth charmiS, though it be in objeds of fenfe, which have relation only to time, without any power to give the difpofitions effential to peace of mind. Is fuch knowledge pleafant ? How much more a difcovery of truths which beiide their novelty have a grandeur even to fill the foul with admiration ; a grandeur no fooner apprehended, than they neceffarily excite the moll: pleafing ideas — Before, they were either defpifed or fufpeded, or blindly credited from force of education. Now they ad: hke themfelves : they infpirc new refolutions ; they kindle ardent deftres ; they excite abundant hope. Believers are brought by their fpititual knowledge into a new and glorious world, where objeds intereiling beyond meafure, all tending to their honor and exaltation, furround them— And in proof of the pleafure they receive from this knowledge, the change from night to day, is chofen by the Holy Ghoft to ex- prefs their joy, on being tranflated into the kingdom of Chaf. 50.] in the Lordjefus CJmJi. S21 God*s dear Son. Ye were fomtimes darknefs, but now are ye light in the Lord, Epbef, v. For, God who com- manded the light to fliine out of darknefs, has fliined in our hearts, to s^ive the li^-ht of the knowledixe of the glory of God in the face of Jefus Chrijl, 2 Ccr, iv. Beiides, the pleafiire believers enjoy from their y?r/? hC" quaintmice with fcripture truths, incrcafss as they ad- vance. There is a very fenfible progrefs in divine, no lefs *han human fcience. At firft a faint and confuicd view of the gofpel, afterwards a clear perception of its various ufes and matchlefs excellence is obtained. At firfl they receive the truth with hciitation, afterwards they come to a fall aiiurance of underftanding and hope, and com- prehend the breadth, and length, and height, and depth, of what before w^as fuperuciaily known. jSuch progrefs is infeparable from perfeverance in the faith of Chrifl, never failing to prove a fpring of freili plea- iures. This knowledge is in a peculiar degree pleafant, from thefolid benefit it confers. All other objeds which caa engage the mind, leave men, after the highefl: degrees of fuccefs, in their purfuit, to feel v/ants unfatisiied, pailions unfiibdued, and various evils to v/hich they are expofed. Their knowledge cannot fupport, much lefs profit them, when they are leaving the preient fcene, ' 'lliey mull die even as others in the Q^rk, not knowing what tlxeir future exiftence is to be^ This is the neceiia- ry condition even of tliofe who excel moli: in human fcience. But real Chrtftians receivQ from their knowl- edge of Chriil, contentment in every condition, victory over inordinate aifed:ions, a fhield againll: all affaults, and a fupernatural firmnefs of mind to bear up in the hour of diftrefs^ and look out for eternal glory to begin, foon as this mortal life is ended. Knowledge thus fupremely excellent, enriches in dif- ferent degrees, all real believers. in Chr'ifi; Jefus, The pooreO: and loweft of the people (let not the great and learned take offence) are not one iingle degree farther "removed from thefe incomparable benefits, than men of parts and education. It is God only, who teaches this knowledge, and every humble praying foul that feeks, is Rr S22 Pledfurcs peculiar io Believers [Sund. 50 equally fure to find it. The pure delight flowing from this divine knowledge is at once en.phaticaily affirmed, and powerfully recommended. Happy is the man ibat findeth wifdom^ and the man that getieth underjlandlng^ For the 7ii€rchandize of it is better than the 7nerchandi%e 'of fikcer^ and the gain thereof than fine gold. Her zvays are ivays of plsafantnef^ and. all her paths are peace. She is a tree of life to them that lay hold upon her^ and HAFFT is every one that retaineth her. Who car* confider the nature of fcrlpture truth, or be- lieve thefc divine afiertions, and not allow that believers in Chrijl jefus^ have more pleafure than any people upon earth ? But knowledge of the myilaries of thb kingdom of God^ is always joined Vvith his peace, with the privilege, and fpirir. of adoption. 'No fooner do men truly depend, through knowledge of Chri/t Jefus ihe Lord, upon his facrifice and mediation, than they have the promife and oath of God, that there is no condemnation to them. The prophets, the apoftles, and the Redeemer continually aflirm this. In propor- tion, as they believe the truth, their conlcience is ration- ally appealed, and from a iliarp accufer becomies an en- couraging friend. It nov/ no longer upbraids thern with thei" folly, but commends their wifdom, in fleeing to the refuge vv^hich God hath provided ; no longer haunts them v/itli fears of approaching judgment, but reg- iilers and atteils their cordial reception of the atone- ment. They have now the anfwer of a good confcience tev/ards God, by the refurreclion of Jefus fi'om the dead. -In this one facl they fee the indictment which was againft them, which was contrary to them, taken out of the way, and they have boldnefs to enter into the holi- ■ eft, through the blood of Jefus, The fuperior joy which fuch perfons feel in their gra- cious acceptance v/ith God, no one can queftion, who knows what different ideas true Chrifiians conceive from the reft of mankind, both of his holinefs and the defeit of their own offences. The only reafon why pardon of lin is not univerfally coveted more than beauty, wxaltJi, or honor, isbecaufe men are generally full of prcfump- Chap. 50.] i?! the Lord Jcfus Chrljl-. 83^ lion and infidelity. But fuppoie your guilt \Vas now placed before ypu in its true point of light, fo that wherever you went or whatever you va?rc doing, this poignant, awful thought forced itielf upon your mind, " I have been an enemy to God, for I have in my prac- tice denied his government, and I Jiave robbed him of his glory, I have abufed his goodnefs, v/earied his patience and provoked hisjuftice to iliut me out of Heaven and his favor : what muft I do to be favcd r'* Suppofe in this diftrefs, your underllanding was en- lightened, and your foul brought to rely upon God, man- ifeft in the fleui, on purpofe to feek and fave thofe who were lofl by fin, as you novv^ with grief perceive yourfclf. Can you conceive a joy equal to a cliangefrom fuch fears to a good hope ? Can you imagine a more pleaiing alter- ation, of circumftanccs, than to have grace, mercy, and peace from God the Father, and fiom the Lord yefus: Chrifl^ fucceed the black clouds that were every moment threatenlnfr to bur ft over your head ? Thoucrh the bleif- ing be purely fpiritual, and tlicrefore fet at nought by the muuitude, who never knew pain for their fms ; yet to you it muil prove a fpring of joy, as much beyond tem- poral bleiilngs, as the falyatlon of the foul is more deilra- ble to all who knovv'its worth, thuh any fading good be- low, however ufeful in its pLice. A fecond blcfling joined alvv^ays with X'^xz knowledge of Chriftjis the privilege of adoption into the family of God. To give fome j ufl idea of the pleafure derived from thence,, v/e mull explain the nature of adoption, as it anciently ob- tained. It was cuftomary, cfpcclally in the ftates of Greece and Rome^ .for a man of VvXaltli, in default of iiiuc from his own body, to make choice of fome perfon, up- on whom he put his own name, proclaiming him his heir, and requiring him to relinquhh his own relations, and never return to his oy/n family. In tins a6t: there was an imitation of natu,re, by which the aHliclive fiiilure of offspring from tliemfelves, was fupplied by fomcthing as much like a child of their own, as pohible. The perfon thus adopted was by law entitled to the inheritance upon the deceafe of his adopter ; and hovrevcr void of the leaft title to fuch a benefit before, was now inveRcd with 324 The Fleafura peculiar to Bclkvcrs [Sund. 50. the fame privilege, as if he had been born the fen of his benefactor. Suppofe this a(5l of adoption taking place in favor of fonie defolate orphan, how confpicuous would be" his ex- altation ! How exceedingly pleafmg the change of his con- dition ! In the judgment of the world, how happy the objed of fuch a profperous providence ! But worfe is our natural ftate than that of a deftitute orplian. The Redeemer aflirms, that we are wretched, and niiierable, and poor, and blind, and naked, till our 1'*^-^ ion to him by living faith, at once enriches us witj;i all Ipiritual blefiings. If this be a hard faying and en- rages the world, ail believers in Chrift acknowledge fuch was their own cafe, and fee their own picture in it. In this deplorable condition, they heard, underftocd, and believed the record God has given— that he fent his ow^n Son, made of a woman, made under the law, to redeem them that were under the law, that they might receive the adoption of fons, be fellow-citizens with the faints, and of the houfhold of God : For to as many as received hun^ to them gave he power or privilege to become the Sens of GocL Have not perfons, w^ho receive fo great a gift, pleafare above all men in the Xvorld ? Have they not caufe to cry out in joyful admiration. Behold what manner of love the Father hath heftowcd upon us^that we jhould he called the Sons of God F What an height of. honor, to be adopted into a relation with himfelf, which makes them rich to all eternity I For all things^ faith the Lord, fpeaking by his apoflle to true believers, are yours, whether Paid, or Apolios^ or Cephas ; all means, ordinanies, or minijlers for your jpiritual good \ or the world, all things in it, as far as they can be of any real fervice, or life, as long as its con- tinuance can be a favor, and when it ceafes, Death HiaU- be gain — 7 hings prefent and things to come, all temporal and eternal mercies are -yours, and ye are Chrifis, end Chrifi is Gods, What an inheritance is this ! Who can know it is his own by the free gift of God, through the redemption that is in Jefus Chrift, and not rejoice F €iiAP. 50.] in the Lord Jefus Chrifl. S2S This joy is infpircd and fupported by the Jpirlt r/ adof-^ i'lGH, connefled both in the new covenant and in the he-arts of believers with the privilege of adoption. We are fallen, to a pjreat dlitance rrom God, which is encreaf- ed by our v/ilrul ofTences againft him, of which our con- fciences acciife us. But 'unprovoked aggrcffors, can hardly ever believe the party they have greatly injured, does fully forgive them. So, after our moil unrcafona- ble and multiplied tranfgreilions, we arc -naturally in pain about the intentions of our Maker concerning us. This diftruft aggravates our mifery, and prevents our re- ceiving confoladon from above, when moH we need it. Hence men under their diftrefs, inllead of fieei.ng to God in affiance and love as a tender Father, approach him, compelled by their neceiiity v/ilh a faultcring tongue and trembling heart. Such is the gloomy condition of the multitude refpC'£i:ing God, ar, daily obfervation proves. Bid they trufl in him, as their father and friend, they Vv'ould not as they do^ fmk, and be difmayed under their diftreileri, or be unv/ihing to think of him, and call on his name. The cafe is happily the reverie v/ith real believ- ers. The Koly Ghoft defcribes the flate of their minds' in thcfe v/ords : Te have not received a^-ain the (pirit of bondage iG fear ^ hut ye hdve received fhe f pirit of adoption^ whereby ive cry, Abba^ Father, the Spirit itfclf beareih wit- fiefs ivitb our fpirit^ that ive are the chiUken of God, They look up to him with' the fv/ect anirrance children have in their aueciionate parents— ^Not i:..tinridated by infin- ite majefiy, or Gonfciouineis of guilt, as if it ihould be a- vengcd upon them ; not in darknefs, about the inten- tions of God towards them, but aiTuredby his ov/n pro- mife, ratified to' them by his Spirit, that he is their God, and they his people : or if fufplcions of his love tov/ards them, begin to rife, they ftiil exercife tlie fpirit of adop- tion ; for with holy fb ame they lament their unbelief, they make known to him all their v/ants, and wait in humility, till he f;jes fit to help ajid comfo; t them. Ranfjxk now all the boafted fourccs of gra;:i.ncatio:i in the v/orid. I defy you to produce a pleafure arifmg from them, which can fland in competition with an $26 ' Pleqfures pecuiiar io BcUevers [Sund. ^0, heart free from every other care than that of ferving him in our ftation, knowing he is our great and ail-iiif- ficient friend. The calm of mind, the iunlhine, tiie en- tire complacency in God, which the fpirit of adoption creates, is called the kingdom of God within ; nv)t by erring men, w^ho ufe high flights in their expreflions, but by the Saviour himJcif — And the more believers grow in grace, and in the love and kipiOwledgc of Chrift, the more they are fare to enjoy of the fpirit of adoption in all its fruits. . - Another peculiar fourcc of plcafure, infeparable from thofe already named, is the union of excellent tempers fgrm.ed in true Chrijiians^ by the Holy Ghoft. In their repentance (difcouraging as repentance founds) plcolure' mingles even with their tears. They love to ;ibafe themfelves before God, giving due honor to his juitice, holinefs, and majefty. 'Ihey have a pieafure in loaihing themTclves for their pafr iil-conducl towards Hirn, wyao ftands not over them with a rod of iron to punifii their tranfgreflions, but holds forth the fcepter of his grace, that they may approach him and live forever. They feel pieafure w^hen they return to God and fay, wc come to thee, thou art the Lord whom we will ferve. '^Vhat, by the bafeil facrllcge we fb long alienated from thy fcr- vice, we now rellore. Take all the pov/ers of our foul and body : poifefs and employ them only in thy v/ork, and to thy glory. "When believers difclaim their ov/n bafe intereiis without intending to keep any thing from God, without making conditions, or halting between two opinions, as if inclined to retract the furrender of themfelves, there is always much plcafure interwoven in the very ei-iercifes of repentance. But much more in acts of faith towards our Lord Jefus Chrifi, Thefe are lively acknowledgements of thehighcft obligations, and nobleit motives to love and obey, and the furefc foundation for joy and triumph. What can you imagine more delight- ful than for men v/ho fee themfelves fmful and miferabic, to hear the voice of the Son of God, who fays he will cleliver the poor and needy Vv^hcn they cry unto hirn, and them who have no helper ? They feel their own empti- nefs, 4nd know ail fulncfs dwells in him for their relief. Chap. 50.] in the Lord Jefus Chnfi. 527 They bow at his foot-ftool ready to perifh, and he re- ceives tiiem as the Father the returning prodigal, to put iipoii Lhem the beft robe. Tliey confefs tlieir deiert of wrath, and he moil gracioufly grants them an ample pardon. They know without his interpoiition, they mull have been condemned to hell, and behold, he has exalted thera by his own life, and his death on the crofs, into children of God, and heirs of glory. What, like theie views, can excite pleafing fenfations in the mind ? Thefe, reader, arc permanent fources^of pleafure pecu- liar to real believers in Chrift. From hence they fland quite independent of the world for their higheft fatisfac- tion, and enjoy much comfort is ipite of ail difappoi^it- ments from it. Befides, there are feafons in which it pleafes God to iill them with joy unfpeakable^ and full of glory. This he generally does, as appears from experience, before they are called to fevere trials, or Vv^ien they arc preparing for more exteniive ufefulnefs. Then, in a remarkable de- gree, God is their exceeding joy. There are alfo fre- quently fcafons of devotions, both public and fecret.- When their fouls Sn-tchM by the ^pirit^s power fr 'in theircells n^ (i lhy*hrd!dom. fvcl themre ves uo-born 0\ piunies of txiacy, ^ndbokl/ f^Jung \jp to the porch of ticdvcn. Confider thefe fcveral fources of pleafure peculiar to true believers, and fee their amount. They alone polfefs that excellent knowledge which brings with it the peace of God, and the blelTings of re- demption — They alone arc children of God by adoption and grace, and have the heart of children towards him. They alone are confcious of faith, repentance, love, hope, and every grace, in which the divine image coniifts. They alone experience communion wifh God ; and fometimes feel tranfport, which they remember, with lively thankfulnefs, long after the particular feniation is worn oft from which it arofe. t2'S Pleafurcs peculiar to Believers ■ [Sund. 50, Let not the wife man then glory in his 'vuifdom^ -neither lei ihe mighty won glory in his n>ight ; let net the rich ?iwn glory in his riehes ,for neithei^leqrning^ knGivleeige^pozuer^oriuealih cjfcrdthe hejt pleafvres ijce can enjoy : but let hini thai glcri- eth glory in this^ that he uiiderilandeth or hwweth.God^ who, though Heaven is his throne, cloth indeed dwell with the laithiul on 'earth, and in their behalt cxcrcifcth /cl- ing'kind7iefe J judgment .; and rigbieoufnefs ^ for in ihrfc things I delight^ faith ihe Lord. Jcr. xi. Judge not then with the eye of flcfli, wliat is the bell fource of preient plcaiure : for it is no more perceptible by fenfe, than the excellencies of the mind, than learn- ing or genius, Andj as. you would jufth^ meet with uni- verfal ccntempt for i-^r-orance^ {liould ycu dare to fay, the fcudy oi the fine aits, or difcovcries in ralure, can give no pleafure becauie oeyond the comprehenhon of the multitude, and neither, facwy^ nor palpable like the joys of the fenfual ; lo be alfured, you blafphcnie the lioncr of God, deny his truth, and bcwray your own dark ftate ; to all the excellent of the earth, when you dare qucf- tion the prefent pleaiures enjoyed, by every one who be- lieves in Chrift to the faving of his f^ul. Pray, therefore, that you rnay be taught of God, anc^ darkneis be made light before you — Then v/iil your ^rcis miftakes, arifing from a depraved heart, be r edified. Then will you clearly fee, that real Chrlfians are not •more diftinguifhed by purity of life, than their fuperior pleafures. Tlicn will you underhand, that (contrary to the defpicable opinion the w^orld holds of their lober fin^ gularity, and the impious prejudices which every where prevail againfl it) the eye never faw any thing fo grand and beautiful amongft the objedls of fcnfe ; nor did the ear ever hear any thing fo delightful or advantageous-, nor, arnongil all the fcicnccs, did the mind ever compre- hend any thing fo adapted to give, with excellence, joy to the foul, as the things which God hath pre- pared for them that love him, even before the fons of men ; which thingj> are given to them on this fide the grave, as an earncil of what they lliali pofiels for ever in glory. Chap. JlJ 0^ the Pkafures pculinr^ t^c. 52^ If this great aflcrtion be ftill fufpefted, and fiill proof demanded that fuch joy, is rational, certain, and neceflky, it fhall be produced in the foUoudng chanter. & U ND A Y LL CHAPTER Lt. On THB PfcKASURSS P£CULIA«. TO A CHRISTIAN* There is novliiBj!^ at firfl Vit^, per. haps, more ftrangc than the: ftreng prejudices in men pro- feriingC/.'ri/&?2//)', againil tlic joy it was revealed to infpirc. Thai: the dodrincof falvation by Ghrifl crucillcd only, ihould ofl'end, is no w«)nfler ; for our high fpirit knows not how to brook th^-^ifdi-abaiemcnt it demands; not any better, his pure precepts from the univcriai felf-de« tiiA tliry enjoin* But that rnca, crdling themfclves Chrif^ tiam^ iliQuld quarrel even w:.th the joy. their own religion prcmifes, and pour difgrace upon it as at rariancc with rcafon, is a furprifing fad". Since upon the bare report of inch ylcafure and joy, one would conclude our natur« al defire of liappinefs mu3. (irongly prompt us to unfh it were a reality, wliiift many cutting difappointmcnts frotn the world, muft incline us to think it reafonabk^ fomc friendly fanctuary ilioulcl be provided for all wlio love the Lord, where folid joys might certainly be found. But upon examination we ihall fully (? ted the ground of this Grange prejudice agalnil the joys fpvinging from xS\z faith of Chrift. For were they allowed to be real men muft pais for counterfeits, who are flrangers to them by their own confcflion. They muft be forced to 5 so On the Pliiifures pectdictr [SuN!5. 51, fee ho-A* defpicable Is tlieir religion, which confifLj in af- feiiting to fcriplurc-truths without feeling their power ; in a round of duties, without fpirltual life ; or in being honeil, fober, and harmiefs, v/ithout any more delight in God than iiiftdcis know. So that the v/hole character, peace, and lecurity of nominal C/:7r//r/.7;Ls in their own judgment, are at ilake. Wherefore they are biibed in regard to their own quiet, to cry down, as rank enthuii- afin, thofc jo)^ to which themfelves are Grangers. Be - lides, the fpirit _which lufteth in us to envy, cannot En- dure others ihould receive tokens of love from "God^ v/hich we ourfelves know not. To thefe caufes, in forced by a few initances perhaps of realdjlulioji, v\^e rn:iy fairly afcribe that general and ftub- born prejudice againil one of the Robleit privileges of a Cbrifiian^\oY in God. In vindication, therefore, of this privilege, I iliall prove it.isr^'tf/k'i/^/t' to conclude, that real CbrijHans may expe- rience, -from the Iburces already named, much delight, $ericdn they do, and rieceJJ'ary they iliould. It is moif reafonahk to conclude, that real ChriJllciiU may experience much delight, becaufe God reprcfents hiui (elf under the character of a Father to the faithful in Chrlji jefiis^ in a fenfe which none befides themfelves can lay claim to. knvould be cndlefs to cite all the paiiages which alTeri: ihis important diflinftion. The Redeem.er, in theicrongeft term.s, diftinguifhes ail believers from the reft of maijkind : Whofocvcr jhall do the ivHl cfiiiy Fcithtr (by believing in and obeying me) the fame is my broiha\ andftjlet^ and mother. When he \ras going to heaven, lie fiid unto the reprefentatives of his church in all ages, / afcend to my Father^ arid your Father^ to my God, mid your God, llie fame diftinction is made by the apoflle ; h- erdiorts thofe \A\o were wavering, whether theviliould for fake their idolatrous friends' and relations, to embrace the gofpcl for this real on, that then God ivoidd receive them, and he a Father to them, and they ftyJidd he his- f ens and daitgh^ei's,'^ Cor. vi.. ' ^^ ,,.. As God then {lands in fo near and peculiar a relation to the faithful, what more rational than lo conclude- hi^. . love for them, far furpaifes the afieclion of earthly par-' Chap. 51.'] io a Chrifi^hin* S5i cnts towards their ofTspring. But what parent, woni.y of that ten>der name, ever refufes to maniteil the delirlit he takes in his children, as they are able to bear fuch kind' ref>*ard ; Or. does not ftudy by numerous cxprefjlons of love, to render their ftate of fubjeclion, a plealiirc to theai ? And is it not perfectly rcafonable to conclude, the' eternal leather may as •fenllblydiftinguifh between believ- ers and hypocrites, as we do between our duteous child- ren, who vvant encouragement, and ftubborn ones, who inufl be kept under a frown ? That to ufehis own words, his fecret fhould be with them that fear him, and he Uiould fliew them his covenant ; whilft others remain at a diftance from him, without any fpirituitl light, grovel- ing in the plealures of fm and the things of time, which they bafely prefer to God, and all the riches of his grace? Certainly this is a moll rational conclufion, efpecially when it is confidered, that through the whole Bi- ble, believers arc declared to*be the deUght and glcry of God. It is. in vain to ol^jecl againft this, as implying too great X ftoop in him., and making men of too great importance, Becaufe the fcripture account of the connection betvv'cen God and the faithful ftrorigly afQrms, that fuch concle- 'cenfion and regard is paid to them, li.:, therefore, v/ho h ready upon cither of thefe prefunuions to mock at the mention of joy in God, ariling from the near and dear relation believers bear tb himi, dcfpifeth not man, but his adorable Creator, who promifcth of his fupcra- b( van ding grace, / ivill divell hi thcm^ and ivalk in fhcm^ aihi I tvill be iJxjir God and they Jl:> all he mj people, 2 Cor. \\, It is moil: reafonable to conclude, believers in Chrift siay experience peculiar delight, becaufj they fcek all' their joy in Gcxl alone. The acquifidon of riches will not fatisfy them, nor the enjoynvnt of health, honor, or •ong life.. Lord^ they fliy, who is like tiufo ihee ? JJ.jt ihoit vp the light of th-j CQuntcnancc upon its. This ivill put more j'A' into our hearts^ than the increnfe of corn andwine^ And is it enthufiafm to conclude, that God^ wlio both deferves and il:rici:ly requires fuch fupreme afi'ect ion, lliould reward every one who pays it to him 9 Or that wlien men are io divinely changed ^ to prefer the favor of God infm*. SS2 On the pkiyfures pendhw [Suk». 5U itely before their own worldly intercft, nnd CTcry fenfu- al gratification, they fliould receive tlie compkuon ol tills gracious iind ample promiie ; / love ibcm thai low rnc^ and they that feck mc early fiuillfnd mc. Riches ofid honor are. wth me^ yea durable riches and rlghtecyj'ncfs ; thai I nay cai'fe thofe 'who love me. to inherit fubjhnce^ and Ivj'iHfdl their treafures. Prov. viii. 17. Further, we may reafoinably conclude that tlie pleafurcs believers enjoy are high and peculiar, v.' hen \vc coniider the force with which parental love always breaks out to- wards children, who, zealous for the honor and rights of a father, endure bitter pcrfecution on that account. What poilible deinonftration of afTedion is then with-Jield ? if we, therefore, (to uie our Lord's arguiuent) being evil, know how to rcvard hy every evidence of great deliglit in them, our excellent children, how much more {lull cur heavenly Father gm& tokens of his delight in them, \vh% fuffer for zeal in his caufe, and love of his name ? But no one can be a Chriftlan^ according to the fcrip. ture definition, without fullering for it. Begin, wJioeV- cr thou art, by thy example to rebuke not only fcandxlous vices, but all the iDameM hypocrify of nominal Chrifiiam ; and thou ihalt very foon find enough to try thy courage, patience, and fidelity. If thou art poor, tlie lofs of work and bread to eat, Ihall be held up before thee by the tingodiy, to deter thee from being more religious, than they like. If thou art young and dareft to take no pains to live godly, than thofc about thee choofeto take thein- felves, thou f lalt feel a doineililc perf^cution, which though it makes little noife, is very grievous to fteUi and blood. In fuch cafes does not found rcafonjuiHfy icripture afier- tions, teaching us to conclude. God will afford ionie coun- ter balance to all the bitter fpeeches, and fpitefui ufage his confcflbrs experience ? That he will enligbien the eyes §f their under/landings to know what is the hope of his callings and what the riches of the glory of his inheritance in the faint j^ end what is the exceeding greainefs of his poiver tQwards them thai believe f Is it weak and cnthufiallic to conclude, there is in all fuch cafes joy imparted from the Lord tQ fulfil the fcripture— rAi?«/»tf/i bidi them in the fecret 9f ijHAp, 51.] *'v a Clri/Iiii^:. 5St ihy prefence fvvni the pricl^ cf men : iJwuJljaU lecp ihcin fc- eretly in a pavi/ionfrom ihcfirif<: of tongues > Pf. ixxxi. 19. TJie Alnuglity is reprcfciucd in xhh puiragc as giving; his faithful people fo Jively a itnfe of his love and pro- tcclion, as Ic^cps them from gnnving weary in \\h for vice, or from any indination to be Icls bold for the trath- By his fccrct confoiations, tliey pafs their li:rfc, as in a pavilion pitched in a deii^jhtful r;arden, thoui.ni the flrifc of oppoliiig or reviling tongues be. heard around them. Which poiition then is molt rcafonable and confonant lo the icripture characler of God, to afTert, that Jic does, or does not inanifefi: his love in ? peculiar degree to thofe who love him I Allowing the promifes in ihe Bible arc truth, judi^'e, who are abiurd and grofsly miilakcn, nom- inal ChrijUans^ politive againil any coinnjunications of joy ; or real believers, who maintain that a life of felf- denied obedience in the fervicc of God, abounds with this ipiritiiai bleiiing ? To conclude this point, it is highly reafonable to fnp- pofe the laitliful in Chrift have, joy peculiar to thcmfelvcs, hecaufe their eternal ftalc v/ili diHcr infinitely, from what awaits the world of the ungodly. The l^Clcr har- dened, alas ! even to the hour of cieatii, v. ill tJicn meet an iAiceni^d Judge ; remain in ail tlie'ir fillliinefs, and feel the mifery of endlefs punifnnicnt. The formtT leave tlie body to enter, we are aflured, into the prei- cnce of the Lord. I would alk then, docs not realon lead 113 to conclude fbme anticipation of this bliis is en- joyed., before iK^ fullnefs ? And that the blclTcd heirs of falvaticn, who are fo foon to inherit the promifes iii their utiTiOfi completion, {hould hav'c delight tul acquaintance with their meaning here, and joy in their God, the fame in kind as that refer vcd for them in Heaven ? Th.n thofe» whom the Iving of Kings will revvartl w.'th eternal giory, in the prcicncc of men and angels, llioiud rejoice in the bleffcd hcpc, be fealed of him, and iiave xht earncfl of his fpiiit in their hearts ? Is not this much more reaf:>n- -able, than I o fuppofe that men, who in one day may be as widely diflant from each, other as heaven and hell, fliouid be ahke deilitute of any fpi ritual jo) ; ihould both be left to go ou till tl\c hour of final reparation, one 3S4< Bnih^.FkafuresfecuIkr [Sund. .51, no more than the other, experiencing the light of God's countenance ? Certainly, no man can name a greater ab- furdi <:y than this iuppofition . What has been offered proves fufHcientlyj I truil, it is HO mark of a weak, enthuliafiic mind, to conclude the members of Chriil have peculiar and great delight, which, though ofteri decried as delufion, appears upon due ex- amination, j&.^r/^^?,^' raiional. Thus far I have argued only in f?.vor af the reafona^ hlenejs of concluding real Chrifiians ?nay poiiefs joy in God. But I advance farther, and prove by the higheft authori- ty, tllat they acluaily ^i7--~becaufe tlic prophets foretell, ike Redeemer promifes, and the r^pofdes record the ad- 33iirabie joy peculiar to t\\t chui'ch of Chriil:. The prophets foretell it in terms as itrong and clear as either the holinefs of ChriJIlansy or the glory of their Re- deemer. In the Ixxxixth Pfalm, the v/hole body of the faithful are defcribed in, the following words : Bkfled is ibe people ivho kno^' thejoyjidfcuh d, Tbeyfiall tc-v^/^, LorJ^ in ibe 'ligbt of iby counieiwruc. In ihy name jhcdl ibey rejoice ml ibe^ day and in iby rigl^ieoiifncfs jhall ibey be exalted : for ibou art tbe gl.cry of tbcirftrengtbj and in iby favor tbeir hornfijall be exalted. For tbe Lord is our defence^ ibe bcly mie of Ifrael is our king. What ftronger colors could be •ufcdjto paint a life^ which was one fcene of pleafure r For the abounchng joy believers in Chiifr polTcfs from the kno\^dedi>:e of redeniDtion by ];iin, y ; icv .iledin the €verlafting goipel, here crJIed ibe joyful found f\%\hz prin- cipal figure, Vi'hich in this painting ilrikes every eye. Under the direction of the fame unerring fpirit, Ifaiah defcribes the Cbriflian church as joying before God accord- ing to ibe joy in barn;cft^ and as men rejoice icben ibey divide the f poll : whiiil the fole caufe of their exultation is^ that unto us a cbild is born^ -vnto us afon is given^ and bis name fiall be called Wcndcrfiii^ Counfellor^ tbe migbty God^ ibe everlafting Fatber^ ibe Prince of Feacc. ifai. ix. 6. In another pailage he defcribes the church of Chrift, under the image of perfcns invited by the Lord of liofci— to a great fellivity, where plcaiures croud to regale each appetite, and every thing which can exiiilarate, is poured Torch in great abundance. Ifai. xxv, In a tlurd paffjigc . 5.L could the joy oi^ Chn/limfi he more ftrongly defcribed or men? jyofiiivcly aillnncd ? And this enjoyment ii not con- fnicd io fomc eminent foUovvcrs of CJn'iii, but infrivcd a$ ih^. coramoii privilege of a.;i who drink ot the water he giveth, ot every (^ne who believeth on his name. Wiiiit Jcfus taj.p;ht the woman of Samaria^ at one time, 2.nd the vaft concourfe of his hearers at another, refpccling the peace and joy which refult from faith in his namx, under the figure of a fountain, and rivers of living water, he litterally affirms in his lail convci lation with his apof* ties. He thaihulh my comiimndments (underilands, receives, and eir.brace3 them ail) and keepeih the/Uy (net only extols, but v;ili not bre.ik thieia, what ever he may lofe or liiffer on xh?x account,) he it is that loveih me : and he thai ioveth mcy J hail he loved of 7iiy . Father^ and 1 will love him^ und mamfejl myfelfto hi?n. He fliall not oi'Iy be the object of DiY delight and love, but live favored vvith difcover- ies of my povver, grace, and faithfulnels. One. of his dif» ciplcs, clearly und^rilandii^g the Redeemer m.eant ibmc inediniablc favor, which they and not the v. orld were to enjoy, aPiCs hiui, Hoxv is //, thai thou wilt mani/e/l thyfelf un* to usy and not unto the world f ^^fus anfwcred^ and J aid antQ bim^if any inaii hve me^ he will keep iny words ^ and my,Fa» iher will love him^ and we will come iinto him^ mid make our • tsbode with him ; not leaving him as one friend does ano, iher, alter a tranficnt viiitj but as an inhabitant, giving by our preience ligf»t, ftrength, comfort, and joy. And left it fliould be thought, as many moif abfurdly pretend to believe, that ClmjHans in every age are not fo fully to in- herit thcfe promifes, as the very perfons tov/hom he firft made them, he comprehends in the fame prevailing pray* er which he made for the apoftles, all who Jhoidd ever he^ lieve in him through their word. He makes no manner of difierence or diftindion. Wo be to thofe who do. He makes one and the fame requeft for his whole church, every individual belonging to it, being equally a member of his body-— He prays. That the love wherewith thou hajl hved me^ may be in them^ and I in them, Joli. xvii. 26. Every thing requefled for the church of Chrifl in this prayer, and every feature in the pidure which the proph- ets have drawn of believers in his name, wc fee jin thole Chap. 51.] ton Cbrijfian. S37 who firfl received the faith of the gofpel/ After the day of Fentecoft, the apoftolic vhurch is defcribcd in fevera! particulars. And their itate of mind, which fliewed itfelf indeed in their anions, is lu fticicntl^^ marked out by two words : ghuinefs, or exultation, 2ii\(Xftnglcnefs of heart. In ihc fame book of the A6fs^ after mention oi Philip's preach- ing in the city of Samaria^ it is remarked there was great joy in thut city. When the jailor, into whole cuflody St. Paul was delivered, had once lieard the word of the Lord, hcfidcs the acliions v/hich he did immediately upon believ- ing, which plainly flicwed great alacrity of heart, it is cxprcfsiy added, that he rejoiced. The fame account is giv- en of the Ethiopian eunuch. Asfoon as Philip had preached "jcfus unto hiniy he ivas baptized^ and though his heaven ap- pointed guide was fnatched from him, yet the.gofpel taking place in his heart he ive?it on his zvay^ it is not faid reafoning, or deeply meditating only, but rejoicing, Indeed we have reafon to think tliat all who heard the gofpel to any good purpofe, heard it with the fame fentlmcnts of delight and joy. They behaved at firft as perfons quite amazed and iurprifed with the grace of God. Before habit or im- provement could have time to manifeft itfelf, they were railed py the pure yoy of the gofpel above this Vv'orld, and ready in its defence to embrace x\\c martyr's flake. From what has been faid, it appears that not only the prophets foretold the f lithful in Clnill Ihould proclaim the incomparable worth of his gofpel by their joy in God 5 not only did the Redeemer promife his peace and joy to his difciples and declare that their joy fiiould be full ; but when his name Was hrlf preached, the genuine eflccl of it, in every place, was gladnefs of heart. You rnuft, J:here« fore, either afllrm, that the Chrijlianf^ defcribed in the' Bible, and thofc vvJio lived w hen the gofpel was firft preached, differ m fpecics from all who live now, though they fnicerely profefs the fame faith, and love the fame' Lord ; or you muft grant it is a facl, that all real Chridiuns have joy in the God of their laJ,vation, r?3S The Love cfChrlJifohk Church, [Sund. 5^, j S U N D AY LiL OOOOdOOOOOOOCOO C n A F T E R LIL •Ths Love of Christ to his Chup^^chin ali._Ages thz SAME. vVE have already proved it is rcafonablc to conclude, and certain from the teilimony of Clirift, tlie prophets, and apoftles, that peace and joy in God are the privilege of Chrift's church. It is urged to invalidate thefe proofs, that perfecution 'in the firft ages of Chri/lianity^ called for great manifefta- tions of divine love^ which are now no longer to be ex- pelled or vouchfafed. As this miftake is become very general, and its influence extremely pernicious, it fhall receive a full refutation, and be expcfed in allitsabfurdity. Adopt this falfe notion, and fcripture itfelf muft lofe its value. For we may fay with as much reafon of the whole, as of thole paifages which have been urged above, that they were delivered to particular perfonson particu- lar occafions* Wherefore, if fcripture belongs to thofe to v/hom it w^as firft addrcffed, in a fcnfe it belongs rot to the church in every age, then the Bible, inflead of be- ing a fyftem of eternal truth, and an invariable rule of life, equally obligatory on all Cbrijlkins^ will dwindle into an antiquated, obfolete book. It v/ill abfolutely require a difcrimination to be fettled betvv^ecn the fcripture deligned for the comfort and joy of the nrif believers in Chritt, and what thofe who live in after- ages may claim : juft as fome papifts divide the pniclical part of the New-Tciia- ment into abfolute connp.?-nds, w^hich belong to all, and counfels of perfection given only to a few. Befides, this notion is contrary to fcripture : St. John declares the end for which he labored te eftabhfli Chrif- Chap. 52,3 J/^ ^H ^h^^ ihepimc, S39 2f/^/7///, '^'^'''^s not merely the belief of the miracles, deatli, and refurreclion of C'hrift, but that yc^ laith he, 7mgbt havi fellowP,)ip with iis^ i. c. an equal fliare in all the kigh priv- ileges, holy influences, and divine confolalions, which be- long to that one body the church, of which Chrift him- felf, full of power and glory, is the head. But wc flatly contradict this apoflle, Vv'hen we affirm there is any differ- ence in point of Ipiritual privileges between even the chof- en twelve, and aU who have obtained like precious faith with them, to the end of time. Further, the abfurdity of this popular and pernicious miflake is no lefs grofs, than its contradiction to the word of God is glaring. For have not all Qhrljllam one faith ? The truth which fandlifies them is invariable. Have they not one Spirit to rcprcfcnt this tjruth to the mind, and make it effectual ? Is not the praftice of duty in the fame extent required ? The fame lacrlfice of world- ly interefts ; the cutting off the right hand, and plucking out the right eye ? And is not one heaven the eternal re- ward of ail true Chriftlans F As in all thefe interefling points there is a perfed equality, hou' abfurd to make an immenfe difference in the matter of prefent peace and joy from the influence of the fame truth, tlie lame hope, and the fame Spirit? This is the more abfurd, bccaufe the word of God teaches us, that no one is ever difpoled to '*ipply to the heavenly phyliclan before the ficknefs of his loal compels him, and the fear of eternal death; and that no one can be fivcd before he calls form?rcy on the Lord, as aloft: iinner. l>ut this conviclion annihilates all distance of time, all difference, of external circumstances between the contemporaries of Chrift, and his apoilles, and facceedhig believers to the end of the world ; bc- caute without this conviction of fln, thou^^h 7^^?/// was preaching, or Jefus himfelf working miracles before our eyes, his ialvation muft be rejected ; and widi tliis cou- viclion prelFing on the mind, the record God h^u given of his Son. becomes inellimably precious, and liis falvatioa the one thing needful. Thus abfurd is the notion fo confLXntl/ urged, to evade the plalnell promlfes of great peace aaJ jo/ to all true believei'i ; and to keep thofe eafy in a fji-mal profcf- S40 The Love cfChrtfi to his Church [Sund. 52. fion of Chri/lianity^ wko experknce nothing of its excel- lent power. We mull add the evidence of daily fads to the united teftimony of prophets, apoftlcs, and the Saviour, tha£ renl believers in his name have joy in God. How can wc otherwife account for the total alteration of choice and 'conduct in fomc of every rank, age and temper, as foon as they truly beheve in. Chrift ? All thefe with one voice avow they never knew true happhiefs^ before they knew the truth. "Whatever the pleafures of fm were to them, they Qinfcfs is far exceeded; by their fpirituai joy. Hence, long after the terrors of the J^ord haye ccaied to work upon their minds, they keep at a diftance from fm, from perfons, pleafure?, and amufements, which before engaged their hearts, in order to pollcfa the peace and pleafures they have tailed in thefervice of Chrifi. Nor can it be faicl v.'ith any truth, all tliis arifes from notions put into their heads, or from tlic force of imag- ination. Bccaufe a great number have had no idea of foiritual joy, till it fprang up in their hearts, at once the object of their iurprife, and the caufe of their preferring above all things the ftrvice of the Lord. Wiiilft the per- fect correij^ondence this fpirituai joy bears with the fcrip- ture promifes, it§ foundation, and the uniform experi- ence of thofe who have had no means of catching it from others, concur to deliver it from all reafonable fufpicion of religious delufion. We may further obferve, that . many children whofc . meek fpirit and excellent life cannot reconcile their prej- udiced parents to the power of religion, by Vv'hom they are treated with great harfhnefs, no one fpeaking a v,'ord in their favor. Thefe children arc ftili far from dchring peace, by returning to their fonner gaity and fafli ion able follies. They fuid afwectnefs in fecret prayer, in medita- tion, and reading the word of God, which even under their beloved parents cruel difpleafure, is better to them than all their form.er merriment, with the friendiliip of tlie whole family. If it be faid, who knows there have been v.:x\\ infianccs ? I anfwer, the hlftory of the cliurcli attcils there have beer. in all ages, a great number \ and the excellent part of tiic ^ GilAP. 52.] . in all J^es the fcinic, 541 Chriflian churv?n, at this da)', your.v!; as -'.veil as olcij vouch this triitli. It is on account ofbcttcr plcafurc?, not from moroic humor, or fuperflltious fear, that they have loft ail relifli lor amuicmcnts they once purfued with cao-crncfs, defpifing all who did not, as they themielves ?::z nowdef- pir^d. CJnIds, therefore, \vc ilaut our ears againft the tertinionv of fcripture and our eyes ap^ainft the teftiniGny pf daily facls, VvX muft allow that ail v/ho receive atid obey the Lordjefns CVjr/,/?, are fupcrlor in point of joy to any people upon earth. •' As this is fad, fo it is neceifary Chriftiaru fiiouldbe fill- ed with peace and joy. Were men of a different make, or in a work! raore favorable to the cnufe of God, it would be then faPficicnt to inark out the line of duty too plain to be miSaken, and enforce it wilhfufwe rcwrrds ib great, that no pleaiure or gain from hn could weip;]i in the balance.. But it is plain from the fiightcil' confid- eratlon of our nature, that we greedily graip after prefcnt joy ; and from our birth have impetuous incHnations to /^L^/j/cr^r/'T.'rr in v/Iiat is evil and forbidden. Look -upon young men. How are tliey prompted from wltliin, and iblicited from without:, to tranfgrefs, the m.omxnt they enter on the ftagc of the world ! How bialTed to prefer vile pauimcs and joys of fenfe, to all v/ifc employment of theii-tlmc ! \\i\:\\ what indlBcrencc, if nf^t ftrongdif- fruft, do they hear the authority of God condemning their favorite plcrUures. 'The female (cx^ thougli more re- ftrained from exceues in yo^,ith5 as eiagerly deliglit in every vanity — in the Icafl: cHftincliou for elegance otfcrm, gau- dv attire, or fpiendld appearance. Pltjafed tlicy are to walk with out hretciied ncck-s and wanton eyes : above mearure fond orieylty and didipation, of courfe obftinately averfe tc> C.6/7/?/'?/: i'aith an.d obfdieiicc. In the r^cxt pe- riod of life, tiioii-';],! tJ\c objeCLS of gratification (bmewhat vary, ftill inordinate aflbftion towp^-ds ihcm remains as vehement as ever ; flil' love of money, anabitlon, luxury or pride of life, leads the foul captiv.-, Sucli is our confiltution : and from it arif^s the neccf- firy of pr^fent fpiritual peace ancli'jy, to rccoiicile us per- fectly to a C-jriJlianYxh, Witliout ti\efe,teaGh.er^ recom- jnend in vain, the praclire of duty on accc^jnt of its fu- ture re\Yards5 in prefcrctnce to present gratification. This 342 "* The Love of Chrlfi io .his Church [Sund. St. reward is only to be enjoyed after death, which men nat. uraliy chufe to put at a great diilance. Make, on the contrary, the propofal the Redeemer makes to his diici- ples, to eftabiiih them in his fervice ; prove there is no man thai hath left houfes^ or brethren^ orffier^ or father^ or mother^ or ivifc^ or children^ or lands ^ for his fake arid the gof fcFs^ but (in point of enjoyment, through the confolations of Chrift, and the fa^^or of his proVidcnce) he Jhall receive €in hundredfold now in this time ^ houfes^ and brcthreyi^ and fifters^ and mothers^ and children^ and lavd:.^ with pcrfecuiion^ and in the world to come^ eferjial life, Mark x. Here you fee an immediate equivalent for any facrince you are to make in love to Chrifl, and cheerful obedience to his •wilL This renders felf-denial not only pradicable, but, upon the whole, grateful. Here is not, what otherwife muft be mere authority to overawe, or feifiih regard to efcape the bitter pains of hell, but fuch fpiritual delight as makes us enth'ely approve of our choice, and freely avow to the glory of God, that we were utterly depraved and blind, for not embracing him and his fervice, as our high- eft and richefi: portion, before, Beiides, it is neceffary believers ftiould have much peace ' and joy in the fervice of God, that they m^ay ohferve and do whatfocver they are commanded^ they are conmianded in every thing to give thanks^ io rejoice in the Lord evermore^ io be content zvith fuch things as they have^ and to he patient in tribulation, Thefe tempers are but a juft acknowledgment of the m.ercies of redemiption. But thefe tempers cannot dw^ell in the foul, till by the power of divine faith, it inher- its fpiritual blefiings, which naturally excite thankfgiving, which reduce fuiierings molt formidable in the eye of fenie, to light :d:ii(^ions, and felf-denials grievous to the ilcfh, in- to pleating teftiraonies of unfeigned love to God~'l'ake a- way thefe views, and fuppofc no delight to fpring up in the heart from the knowledge of Chrift, it will be then im,- pofiible to rejoice in tribulation, and under every crofs to give thanks. But if zvs are^ indeed^ rifen with Chrifl^ if our life is hid with him in God, and we know that when he who is our life Jh all appear, we fJoall appear alfo with him in glory ; then vidory over our natural fears, and eontentment in the viy is quite ncceffary, and ought to be 3 cpeatcd with great flritlncfs, bccauie it is certain the proper abid- ing ftatc of real Cnjlians^ is that of pleafuf e : Ihe klng-^ dom cfGodzuithin them ^ is righteoufncfsj peace ^.^nd joy in iht lioJy Ghofl. The great apoflle was cf this judgm.entj therci^ore, he earnellly prayed for the church at Rcwe that Chap. 52] in ail Ag€s the fame. S15 the God of hope ^ would fill them vjiih all peace and joy in believing^ and caufe ihem to abound in hcpe^ through the pow- er of the Holy Ghoft given unto ihem. Since then the prefent advantages of true faith are ^o great, who can have the feelings of humanity, in the loweft degree, and not pray to God, O that all who hear this day, the found of the gofpcl, were altogether Chriflians I O that the tongues of all in the facred oflice were employed, and the arm of the Lord rcTealed, to compel our fellow-fmncrs to come into that grand fef- tivity for the foul, which he hath prepared, that his houfe might be filled ! Ye young, ye gay, ye rich and noble, be no longer prejudiced againft the Saviour, as if his excellent pre- cepts were too flricl a rule for you to obferve. Exam- ine the matter clofeiy ; make trial of lubmiffion to him without referve. You will find his gofpei an enibaily of peace and reconciliation from God, ^ho is love, to a world of rebels up in arms againfi: him. An aiiem- blage of privileges, promifes, and fpiritual delights, fait- cd to all your wants, more than equal to your defires ; and thus dcfigned to knit your hearts unto him. Ccafe for ever, ye deluded vaifals, to indulge in un- lawful \oYC for women, wine, wealth, or honor, as if without thefe bafe fources of gratification, ye mail be miferable. Hear, and be periiiaded ; the Poilellbr of heaven and earth, makes a marriage fupper for his Son ; that Son, refpe6ting fuch as you, iays^ Ijland at the door and hiotky if any man open^ I vSdl co?nc in to him^ andn.viil fup with him^ and he with me. i. c. we will then dwell togeth- er on terms cf infinite friendfhip, and, in. reciprocal love, feail together. Confider this as ye ought. I urge not tlie doom to which you are expoied, whilft ye refufe to hear his voice, who fpeakcth tlius from Heaven. 1 in- lift not on that hour, which is near, when all your fil- thy fources of joy will be terribly transformed into a- vengcrs of your wickednefs. i do not attempt to lay O pen the horrors of 'Icphet, which is deep ami large ^ the pji-,. thereof is fire and much wood^ and the breath of the Lord, like a fir earn ofhrimfone^ doth kindle if. But Ibefeech you, by the confobtions that are in Chrifl:, by the com fort.^ Uu 546 ■ The Lev: of Chrijl to Lis Church [.Su.nd. 59^ of love, and by llic fcUowfliip of the Holy Ghoil-^ call up- on" God, that you m^ylay alide all wickcdnefs and' fu- pcrfluity of naVightincis, in order that you may imuicdiatC' /y tafce the pure joys \v4iicli flow dov/n from the throne of God: into the hearts of hi^ faithful people. Deal no more Ry niadiy as to prefer, for the fake of pleafure, the harlot's embrace, .or the drunkard's cup, the love of the ^world, and the thing^s of the v/orld, to the rLver v/hich inaketh^ glad the church in earth and heaven. Make no Ibnger the hideous choice of darldiefs and ef^rangemeni: from the Creator, Redeemer, and Sanclifier, before the light of life ; an education for everiafling glory, with an earned of it from day to day" in yoiir own fouls,^ ■ CondderAvhat acloud of witncfTes are ready to coii-^ front and confound you. i\ppear before thefe wit nefTes^ you muff, ^ih^zj ^'^^^ ^"^ much peace and joy in the ier- vlce of Chrifc, as gladly to renounce every comfort of life, lb oner than be, falfe to him ; and rather than deny him, took joyfully the fpoiling of their goods, and met: death from their enraged perfecutors. The fame Saviour no more impaired in excellency^ or the. riches of Ins love than thc'fun in brightnefs; prefents nimifelf with tlicfe gracious word" proceeding from Ills lips, Whofce-ver ujiily hi hhivcome and chink ofrhcwatc'r of life freely. Anli can you be fuch defpicable dupes to the maxims of the world,and your own. wild pail'ions, as to be of -aid of comjng into full iubjeffion to- Chriff, left you fliould' fuffer in' point of ^.-^.^v*^ ■'enjoyment? SufFer ! rmpoiTible, for all you are requiled'togive up, is fordid, felhili, and' the prOiTitution of yourSibuls to Satan. Be allured' of all the grofs falHioods; he majies his inoft credulous- fools f^valiow, this bears the palnvt"o imagine anyplea- fures upon ea^ith equal to thofe which flow from the knov/iedge and love of the Lord Jefis Chrijh Finally, be inUru'^ed, ye decent fel f-rightcous profef- fors of rcl'gion. Strive V/o longer to glen n up fomc grains of fat isf action from a good ophuon of yourfelves, the Vv^ork 5 youi do, andthe religious principles you hold. No longer tread the tirefome round of duties, as a pe- nance to efcape damnation, and purchafe favor of God: <-UAP. 51?.] /;/ all J-;rs lle feme, 547 Uncomfortable, fcnfelef^i fcrvicc. Tlra;> he addreffes -iii:h ierioTTs, but fedly deceived pciTons • Whcrcj'orc'do yefpcnd jif^ncy for fk^t icbirh if ?::t brcad^ and year labor for that IV hi rh filth fifth not f Hearken .ddi^c fitly ynio mc\ aud cat yc that ivhkh is goody and let ycitr foul dctightitfdf-infatrrfs, Hfar, and your fioid (hall live^nnd I ^jvill give ypy the fur e v:crcics cf David ^ i. e. 'Chrif, Behold I have given him for. a ivliufs "(of my free gract and iove) to the people^ a leader and commander to the people » Mike Chrid then, the alpha ar.d the oincgn, the firil and bil, the beghniing ;^^nd cr.d of all your religion, and great \^^ill be your peace — You ihall delight yourfelves in tlic Lord, and he flirJl give you your hearts defire. Tlicn ycu Hiali fee the words in which Mofes deicribes the ^diurch of God in old time, are applica^ble in afliil higher fcnfe to the body of Chrift, Ms faithful follavv'eri:^— V/hat nation is tiiere io great, who hath Ood fo nigh unto thein, as the Lord our God is in all things that v/e call upon hirn for ? Happy art thou, () IfraeU who is like unto thee, O people, faved by the Lord, the- iliield of thy Iiclp, and the iword of thy excellency ; and thine enc- iiiies ihall be found liars unto thee, and thou iiialt tread upon their Jiigh places. p. RATE R, fuited io the preceding Subjecl, ],LESSED be the God and Father of r^ur Lord J fa Chrif I, v^ho hath bicfied his church with all fpirituai ijleinngs, in heavcidy things in Chrijl Jefus, But to us bclongeth flianie and confuilon of' face, wIk) fo long denied the reality of thefe blcfilngs, or ielt rio defire lo enjoy thern. VVe have fouglit' greedily to fat- isfy ourfclves with bafe and fenfuai"' dcii^his. ' O par- ^.4S Ths Lcve cf Chrijl id hU Churchy &c. [Sund. 5% don our fm and provocation. Now make us to know, thou art our fupreme good, and that the revelation of thy truth, peace, and love, is better than all thepleafures of fui— Be not unto us as a God that hidefl thyfelf. Give now to all vvh ) come to thee by Chr'iji Jefus^ joy in the Holy Ghoft, as thou didft to thy faints of old. Enable each to cry out, 1 have trufted in thy mercy, my heart fhall rejoice in thy falvation. I will fmg unto the Lord, becaufe he hath dealt bountifully with me. Make us exceedingly glad with thy countenance. Let all that leek thee be joyful and glad in thee ; let fuch as love thy falvation fay, continually, the Lord be magnified. Send the fpirit of adoption into our hearts, that we may cry, Abba, Father ; that we may be anxious for noth- ing, but in every thing by prayer and fupplication, with thankfgivingj make known our requefts unto thee, that fo thy peace, v/hich paileth all underflanding, may rule in our hearts through jefus Chrlft our Lord. Fill us with aiTurance, that thy eyes are always over the right- eous, and thine ears ever open to their prayers, that in the midil of trouble we may find comfort, and have thee for our exceeding joy. O Lord and heavenly Father, pity and deliver from their wilful ignorance the multitude, who make light of the feaft thou haft provided for theirt who love thee, e- ven before they are received up into glory. Say unto them, O ye fons of m.en, how long will ye blafpheme my honor, and give your hearts only to that which de- files, v/ounds, and will deilroy you ; ^O that they may experience, that thy love gives more joy than the full indulgence of bafe appetites. May they ponder on thii^ inefdmable truth, that thou Lord art a fun and a fliield, that thou giveO: grace and glory, and no good thing doll thou v/ith-hold from them who lead a godly life. May the Lord Jefus Chrifi^ and God, even our Fath- er, who hath loved us, and given us everlafting confoia- tion and good hope through grace, comfort our hearts^ and eftablifli us in every good word and work. Amen, OFFICES OF DEVOTION F O R T H E USE OF FAMILIES, AND FOR PERSONS IN VARIOUS CONDITIONS. The following admonition^ read cccafionally before family worjhip^ is very proper to produce ferioifnefs of ?ninJ., and to keep up a godly jealoufy^ lefi hypocrify and formalin iy render this important duty of no ufe. It is neceffary to prsferve us from fJmmefully contradiBing in our tempers through the day^ the prayers we offer up. This horrid ah- furdity hath greatly contributed to banifh family worfloip^ (IS a pradice of no benefit, MY FRIEHDS AND FELLOW-CHRISTIANS, W E, dufi: and allies, are now met to call upon tlie Lord God Almighty. He deferves all pof- fible adoration and reverence. He alfo ftri^lly charges lis to take heed \ve draw not nigh to him with our lips, whilft our hearts are far from him. He affures us, he will exalt thofe only who abafe themf elves, and give grace only to the humble. lip is alfo of purer eyes than to accept our prayers, unlefs they be offered up in depen- ence upon the mediation of jefus Chrifi the righteous, our advocate, and the propitiation for our fin. Now, tiierefore, may we have grace to lift up pur hearts to God with fmcerity, reverence, lowlinefs of mind, and lively faith in Chrill \ then fhall we receive ■550 Offices ofDevoijonfor ihe whatever v;c afli r.ccording to his will. With theft difpoiltions, we fhould at aJl times delire to pray. Sq {hall our wor-fhip be ple.ifiiig to God, conrfort^Ayie to ouiiclves, ar.d make us excellent in cur tciLpers to ev- ery one obout u?. Family Pi ayer for ibe McrniKg cf ihc Lord's Day. 1 LL praife be given iir.tothee, O God^ :"©ur heavenly Father, tor this holy day, in Vv^hich we im- itiite the company in Heaven, wliiiil: v/e afrcnible in thy courts on earth. Inftcad of rejecting us for oiir prid :, and ^vilfnl ignor- ar^ce, aT.d forgetfnh.cis of thee, thou hnft fet apart thy d?y, to teach us the knowledge of tt;y name, and of our cwn con' iticn. Thou haft ccnimardcd us to rc?k^ publibconfeiiion of our iins, ^rd th:y perfect haired of tliem ; of our manifold difobedlence, and ti y a ria/.iDg forbearance ; of our depravity an€ another. Objecls always of his compaflion, and favcd by the redemption that is in him, may we be able to for- bear and forgive, pntting far from us, all anger, flrife, and variance. O let a life of meeknefs, quictnefs, and peace be the fruit of our daily woriliip — For the credit of our holy profeffion, and that our very prayers, may not be turned, into hn, make us v/ho dwell together to be of one mind, and to build up each other in our holy faith. By thy good providence, O God, oivr heavenly Father, preferve us, if it pleafe thee, from ail evil and mifchief, from fierce difeafe and torturing pain. In the midft of our profperity may we (tand prepared for a change, O may we be able, to glorify thee in tribulation and on a bed of languilhing. For this purpofe efta bliih us ftill more in Chrlft Jefu&j ieal us unto the day of redemp- tion, and give us in our hearts the earneft of thy fpiritv To all our near relationaandkiad friends, be merciful and gracious, O Lord our God. May they be led to give a deep attention to the care of their fouls, and over- come by faith rn Ch?ii1:, this prefent evil world. Be a God unto them, and a guide all their days upon earthy and after death may they be received up into glory. Mike the nation to which we belong^a people, fearing: thy name. Enable thy fervant, George our King, to reign over us in righteoufnefs. Blefs all the royal fami- ly,, and all who are put in authority over us. Viht comfort, and d'elivcr all who are in grievous afflidion, or oppreiTed with poverty ; love our enemies, blefs them who curfe us, do good to them who hate us, and enable us to do the fame. Accept our praifc:^ for thy perpetual" goodncfs to us ever lince we were born, for our fieep by night, for the pleaiant return of light and day, for the uie of reafon, and the means of grace, and above all for thy chief mercy, Chrijh ye/us. With all that is w^ithin us we would blef^ thy name for this unfoeakable orift, afcribin<;r to him with thyfelf and the Holy Ghoft, all honor and praife, might, majeuY, and dominion, world without endl Amen. Our Fatlier which art in heaven, &c. VJfe ofFamlUcu 3^^ E*oening Prayer for a i amity liOLY and evcr-bicHed Lord God, thou Iiafi: made all things, and order eit all things, by thine unerring wifdom. Thou filkft hea\en and earth with thy prefence and from thee proceedeth every good and perfect gift. We, miierable finners, defirc now to approach thee with a contrite fpirit, confefFmg our vllcnefs. We have been fall of pride and hypocriiy in thy light, and to- wards men-— We have been all alive to the things of the world, but utterly- indiiterent to thy caufe and glory. Long did we fland out againft every call to repentance^ and often have v/c linned wilfully. We have fct at nought thy threatenings and promifej:, and hardened our hearts under thy chaftifements. We are not able to reckon up all our lins, nor the circuniHances which have made them exceedingly iinful. Humble us, we be- ieech thee, by placing before us all the deteftablc qualities chargeable upon us in every a(5f of difo]:edience. O make us perceive clearly, how unjuil and daring, how rebellious and ungrateiul, vv^e have been in cafting thy words behind us — ^Give us to know there is no remif- fion of our nns, but throudi faith in the blood of th-\' Son ; by his blood may we know v/e are juialicd and have peace with thee, Vouchiafe, O God, to turn us fi*ain all iniquity. Create us again after thy own ima^e, that we may live to thy praife. May it be the continual dei'lre of our fouls to^ obey and ferve thee, and miay life be valued principally by us, as an opportunity of doing thy will, and keepins: thv comm.anJments before men, that tlicy may fee our good works, and be led to glorify thee our heavenly Father. Bring to our remembrance that folcmn account we rauft give, wh^a the throne fiiall be fet; and the bool:s S36 Offices of Devotion for the be opened. May we, Dv fairh in Chrift, and knowl- edge of his glory, be ready f of his appearance. In that great day may we triumph with ?li his Saints, faying, Lo this is our God, we have waited for him, and he v< ill fave us. This is the Lord, ws v/ili be glad and rejoice in his falvation. To thy merciful protedion, O God, we humbly com. mend ourfelves this night. Defend cur perfons, our dwelling, and our pnfTeffions. Give us, if it pleafe thee, refreihixig lleep, that with itrength of body and vigor of mind,' we may ferve thee, and at laft be admitted into, that world, where there is no night or ileep, where u^e iliall receive the end of our faith, even the falvation of our fouls, through Jcfus Chrift pur Lord, in dependence opon whofe righteoufnefs and everlafting interceiiion, we offer up unto thee this our family-woriliip, ccnclud- ing as he hath taught us to pray. O our Father, c:c» Prayer to he vfed before partaking of the Lord's Supper » In obedience to thy command, my Sav- iour and my God, I now conie to eat of that' bread and drink of that cup, which is deilgned to fet thee forth manifeftly crucified before our eyes. O teach me that Tmay come with kncvviedge of the nature and infi- nite value of thy facrifice. May I feel my poverty arxl defilement^ and draw nigh with a true heart, utterly re- jecting every other way of falvation, men naturally trull in, and placing all my hope on thy blood to cleanfe me from all unrip'hteoufnefs — I would come with unfeio-ned love, defigning to miake a full furrender of myfelf to thee thou Lord over all and head of the cliurch. f»hou waft pleafed to forgive the v/oman who was an infamous fm- ner, and bid her go in peace. Thou didft declare the publican juillfied. Thou didft put away the iin of Peter ^ \A\o denied thee with oaths and curies. Thou didft take up the crucified thief immediately into glory, upon turning to thee for mercy. Blefs ine alfo, O my Lord '; forgive my traxifgrcilions as thou didil theirs, In thiS life cf FamUtes. 557 fc"^.^ lift up the light of thy countenance upon me, that I may know that I am juftified by thy blood, and (hail be certainly preierved and laved by thy life in the pref- encc of God for thy church. When the outward and yiiible ligns of thy meritorious death, are put into my kands, may I by a true faith eat thy fiefn and drink thy blood, fo as to fmcl it meat indeed and drink indeed unto my foul, fo that I may dwell in thee, and thou in me, that I may know I have eternal life and that thou wilt raife vaz up at the lall day. May thy love for our fouls, Wronger than death, u- Tiite us all in love to each other, as members alike of thy body, the church. Whilii v/e are all looking upon thee, the ]uil fuiferin^ for us uniufc, may* every angry and felfiili pafilorA die away. May brotherly love reign iu our hearts, and be continually exercifcd v/ith delight a- mongft U3 all. And all the time 1 fojourn in the iielh, give me by the power of thy grace, to keep the feafc up- on thee our pafibver facriiiced for us, not with the leav- en of malice and wickedne£;, but with the unleavened bread of iincerity and truth. Grant thefe requefts for the glory of thy great name. Anien. A Prayer proper for P erf 071 s under great Dijficvli'ies. and wb^n ajdlrs of great imporiance arc infnfpenec, O I^ord, thou God of v/ifdom and of might, v/ho hafi mcft gracioully commanded us, poor fcort-fighted, creatures to commit our works unto thee and promifed that our thoughts f hall be eilabliihed ; to call all cur care upon thee, afluring us thou careii for us ; merdfaily receive our prayer v/hicli Vv'e now make unto thee. So perplexing are our affairs, fo doubtful and wavering our minds v/hat courfe to take, and by what method to extricate ourielvcs out gf o^ir diiUcul- ties, that our eyesa.re fixed upon thee as our .only coun- fcllor. TeacU us, we belcech thee, what.we ought! to do, and enable us to choofe v/l'at upon the vdiole will n-sofl /conduce to thy glory and our good. All things, wc kriow S5S Offices cfDcoDtionfor the in heathen and earth, are ordered and governed by tliee^ according to the counfcl of thy own will, and by a fpe- cial providence thou makefc all things v.^ork together for good to them that love thee. Endue our. louls v/ith this grace of love to thee, through a knowledge of Chriji yefus^ that we mayrepofe ourfelves in thee, and wait without anxiety of mind the event of the matter v/e have in hand. If the iilue is profperous to us with ref- ped to this world, give us grace to afcribc our fucccfs wholly to thy undeferved mercy, and to retain a grateful fence of it all the days of our life. But if it feemeth good to thee to turn our prefent fufpence into certain adver- fity, and bring upon us the thing we fear, O grant us, fulHcient fhrength to behave aright under thy corrections In our r:fiH<^ion may we put our whole truft in thy mer- cy ; and fo exercife ourfelves in fubmiilion and humility, in faith and patience, that the profperity of our fouls may be promoted by the continuance or weight of our trou-. bles ; and we may be finally able to fay, Thou, O God, of very faithfulnefs, hath caufed us to be afflicred. Hear lis, O thou God of peace, patience, and confolation, v^hofe. kingdom rulcth over all, and whofe dominion is from, generation to generation, world without end, /umen,. A Prayer when wide^ the Prejfure offcn:€ heavy a^lcikn^ O THOU mofl holy and righteous God, who orderefl: all things in heaven and in earth, and with^ the greatefl tendcrnefs doft hear the cries of all who put their truft in thee, through Jcfus Cbri/i ; I believe, Lord help my unbelief, that in wiidom, m.ercy, and hoiinefs,. thou doft appoint unto me, every circumfUnce of my condition. 1 deiire to look through all fccond cauies to thee, OLord God, who makeft them merely inftruments to do thy will, and execute thy purpofe refpecling the rhiidren of men. O thou iniinitciy wile and gracious Governor of the world, often have I iaid.i ty ivill be donc.^ But now thou art pleafed to aiHicl me, I find my nature ready to llirinkbackj ^id to be clamproys or fretfuj un^ Vfe cf Rmilies. S^§ tier the facred but painful crofs. What I li^Ve often fo^ folcmnly repeated, I am flrongly tempted to unfay ; and to wiili my own will, not thine, was to take place. Make fpeed, O God of my falvation, and help me to deny my- felf, to bow down in free and full fubmiilion to thy ap- pointment of my condition. Bring powerfully to my remembrance, I befeech thee, what my moiJth hath fo often declared in thy prefence, that I have deferved all the plagues wTitten in the book of thy law : and that if: Is mere mercy and rich grace which have kept me from the wages due to my (in, from weepin;% and wailing, and gnaihing of teeth in torment. Whilft thou art. therefore fmiting me, O thou righteous Judge of all the earth, give me an heart unfcignedly to adore thy mercy,- that initead of the fcourge with which I am now cor • reeled for my profit, thou haft not long fmce given a commifiion to the fvvord of vengeance to do all its dread- ful work upon me. O fill my foul with a perfect acqui* efcence under this afHi6llon, by convincing mc that thou and thou alone, O God, knoweft what manner of cor- rection I need. Thy eye difcovers the folly, the per- verfenefs and many fmful diforders of my foul, and canil alone adapt a remedy to the difeafe. O that I might ob- tain grace, therefore, to remain in meek fubjeclion to the Father of fpirits, and to bear the ftroke of thy hand, not merely becaufe none can oppofe thy will, but becaufe the flroke is given to heal and blefs. Take away from me all thoughts that are without underftanding, and fo bufy to prefs into my mind, railing objections againft this particular way in which I am tried. Make me to believe it is the very affliction proper for the particular flate of my foul. And, in the midfl of my troubles, let thy comforts, O Lord, refrefh my lieart.^ and relieve the wearinefs and pains of nature, by the fupernaturalfupports of thy grace and fplrit. Thy mercies are not retrained, neither is thy hand waxed fliort ; what thou haft done for thoufands of the fons and daughters of aflliclion, do for me, even for me, O my God. If my heart be lef^ tender, lefs fenfible, thou canft cure that evil, and make my prefent affliction the means of curing it. Thus, O Lord, let it be ; and at ^60 Offices of JDevGiionfor the length 111 thy due time, and in the way which tho^i ihalt choofe, fend forth deliverance for me, and Ihew ni-c thy marvellous loving-kindnefs ; for I well know ho'vV dark focver this night of afiiiclion feem., if thou faye/il. Let there be light, there iliall be light* O let me patiet it- ly v/ait and quietly liope, till that time of mercy con le. Let me be much more concerned to have m.y afliic^i on fanclified than removed. Number m.e, O Lord, amoi^ igft the happy perfons whom v%^hilft thou chaftcneft, t hou teachelt out of tliy law. Shew me, I befeech t hee^ wherefore thoU contended: with me; and'whilft}. am paiGng through the furnace of aSlicclon, O let it j: ;urge away my drofs, and take away all my iniquity. In thy prefence, and under- the ' fupporf.s of thy graccj I can bear any thing, and am willing to bear, if I may grow more conformable to thy will, and more largely partake of thy holinefs. As my fooiifli heart is ready to grow fond of this earth, O let the di£..ppointments an d aSic- tions I meet with in it, loofcn iriy affeciions anci put an end to all my fmful attachments to any thin'g below. O teach my foul to receive ever f trouble a^; a call to ceafe from expecting any thing ivc^w the creg.ture, and to be preparing for that hour whi.ch ihall put an end to all the forrows and trials of the; righteous, and give them an entrance into the everlall:ing kingdc5m through the blood of the Lamb, in v/hich. they waib. their robes v4iite. O Lord, hear ; O Lord, perform and do ; de- fer not, 1 befeech thee, left my fpirit faint before thee, and the flefa which thou haft -i iiade. Amen. A Frayer before a 'Journey^ for a f erf on ijoho Is io travel by bimfe. If, 1 HINE is th< e power, O Lord, and the dominion in all places ; both at home and abroad all our iafety ftandeth in thy protection and mercy", to thee therefore do I now direc t my prayer, called by my neceilary bufmefs from my o -wn habitation. Many, I know, and pecuUar are the dangers, both with refnecl tffe of families* 56 i to body and foul, to which travellers are expofed : and by his own ftrength or wifdom no man is able to ajfoid therri. Compals me therefore about with thy favor, O God, as with afliield ; guard both my perfon and prop^ cr.ty from the fons of violence and blood ; preferve my body in health and ftrength ; and as I fhall be m.uch a- lone by the way, grant that I may refled and confider much on thy truth, thy grace, and falvation, and be able to fay, I am not alone, but the Father, Son, and Spirit, by their facred influences, are with rtie. Whatevcr company I come into, preferve me from complying with any foiicitations to fm, and from being at ail conformed to the manners of the profane. Endue me with knowl- edge and dlfcretion that I may not, without caufe, make myfelF a derifion to the ungodly ; nor for fear of the faces of men, do or fay any thing to wound my confcience, to grieve thy Spirit, and to lead the carelefs to think I am of the fame difpofition with themfelves. Clcanfe the thoughts of my heart by the infpiration of thy holy Spirit. Suffer me not to look upon a wo- man with a luftful defire. Let no prefumption on the advantage of being unknown in any place where I conie, feduce m.e to acl in a manner I fliould be afhamed of a- mongft my friends and neighbors. Whatever bufmefs I have to tranfact, give me grace, O God, to do it with all good confcience, abhorring deceit, fraud, and lymg. For all thefe mercies I make my prayer unto thee, the God of my life, and in faith I commend myfelf into thy hands, befeeching thee that no evil may befal me. Neverthelefs, if it be thy pleafure to appoint unto me in this my journey fome difafter, either of falling a- mong thieves who fliall rob me, or breaking of a limb^ or to vifit me with fickneis ; give me, I befeech thee, patience, faith, and comfort in the niidft of my trouble, and full alTurance that all things Ihall work together for good to them that love thee. And after all my travels here, bring me, O my heavenly Fatlicr, at laft to thy holy hill, through the grcatnefs of thy mercy to me in thy dear Son and my only Saviour Jefus Cbriji, Amen. Xx 62 Offices s^ Deletion for thg- ^ A Thank/Diving after afafe Journey. O My mofc meixiful and gracious G.cdj,. r defire to take this nrf: opportunity of returning to thee my moll hearty thanks i^r this freili inftance ofthy love to mc, manifefted through my whole journey. Thou haft prefcrved ,me from every peril and fl^d accident to which 1 was expoied. Thou haii; furrounded me with bicliirigs on every ficie. I might now have been groan- ing under tlie pain of broken bones, of bruifed limbs, or other terrible diallers ; yea I might fuddenly diave becil dafhcd in pieces on the ground, or periflied far from all help, and my friends and family been ihocked vvith the doleful tidlno-s, 'But imlead of thefe miferies ihou hall kept me in fafety : thou haft brought me to fee my habitation in pe:r.ce and all things here in profperity. Every day thy mercy and gpodnels, O Lord, did prevent- and follow me. O Iiov/ unwearied is thy bounty to- wards fuch polluted, and depraved creatures as we are ! And now.grant, I befeerh thee, that the ienit of thy love to me may create in me fuch love for thy name, and for whatfoever tliou dolt command, that 1 m.ay cheerfully 2 ndf with full purpofe of heart devote myfelf to thy fer- vice, and ferve thee with all my ftrengtii. Grant me both this andeverv other bleiling I necci,.for the fake of ■*fcfus Chrijt. "Am'cn.. A Prayer for a fa?nil\'^ ivhcn any Member of it is ft ck. prof/-- er for ^Morning or Evening* O Thou infinitely great and glorious God^ thou kiileli and makeft alive. Thou woundeft and thy hands make whole ; thou bringeft down to the grave, and bringeft back again. I'hou deft according: t6 thy will in tlie armies of heaven, and among the in- habitahts of the earth j and none can ftay thine hand or XTfe o/RwiiIies. ^63 Kty unto thee;-What doft thou ? yet righteous art thOu in all thy ways, and lioly in all thy ^v()rks. Even whcni •thou afiliclefr and caulcil t^-ouble and hcavinefs to fall upon us, it is tliat we may learn rightcoulhefs from thy judgments, and receive profit from thy correction. Wherefore, though thou halt new vilited our houfe witli licknefs, and art calling us to humiiia>tion for our fins, yet wc would filll fpeak good of thy naiiiic, and love and blefs thee. We deare at this feafon to remem- ber all the paft mercies with which thou hail been pleafed to blefs us and our houfliold, God forbid, that our pref- ent grief fhould make us unmindfal of the conilant ben- efits we have enjoyed. Hov^ long has each of our family laid down and rifen up, gone out and come in in healtii itrength, and peace I How long has the candle of the i.ord Clone upon us v/jthout intermifiion ? For tliefe multiplied favors, bleffed, O Lord, be thy good and holy name ; fmce the fmalleft of benefits is more than Ave de- ferve, and the Hiarpeil affiiclion, lefs. For to us, on ac- count of our tranfgreffions, is moil juftly due indigna- tion and wrath., tribulation and anguifh. Wherefore then ^lould living men complain, men and tranfgreffors, for the pumfliment of their fms ? Slrall we receive fo much good at the hand of the Lord, and (hall \^'e not receive evil ; patiently and contentedly receive evil alfo? This temper we know, O Lord, is our bounden duty ; * O form it in us. And as in great co^^pafiion to us, thou hall opened a way of relief for ri3 under every trouble,^ by directing, comimanding, and encouraging us in all our atliicllons to pour out our complaints unto thee, and tell thee of all we fear and feel ; to thee, O Father of mer- cies, do we make our fupplication at this time. O Lord, be not fiir from us. In entire fubmiilion to thy moft wife and lioly will, do we now earneitly pretv for that perfon whofe ficknefs fills us with fo much concern. O look upon hira (or her) in his low eftate ; fuRer not, we befeech thee, his diforder to proceed, and let not t2iis licknefs be unto death, but for the manifeftation of thy grace towards us all. Hiou knowefl. Lord;, his frame ; lay no more upon him than thou v ilt enable him to bear with patience andquictnei:- of mJnd. .And, O thou S64 Offices cf Devotion for ihe great pliyfician, without whom all others arc of" wo val. ue, do thou direct to the mcfl proper medicines, and blefs the art of healing to his body, and our great com- fort. In thy due time reilore thy fervant to health and itrength again ^ that he may have a longer day of grace and falvation, prove m.ore ufeful, and do more good \ in his {generation. In the mean time^ however thou ihalt think £t to difpofe cf him, O fluidify unto him this afflicdon ; work in him deep humiliation for his '| fin ; blefs him with repentance unto life ; enable him by faith to behold the Lamb of God, and to truH in the fountain opened in his blood for the remiffion of m\^ that, being juflified through faith, he may have peace with God through Jefus Cbriji our Lord. Make all his hodi in his ficknefsjand let patience have its perfect work in his foul. Raife him. up to praife thy name, to pay thofe vov^s he makes in trouble before the affembly cf thy faints, and to walk in newnefs of life. But if thou doii not fee fit to fpare thy fervant, v/hom we are now rememibering before thee, O prepare every one of this fam^ily, according to cur feverai relations, for the awful . I ftroke. With refpect to himfelf^ if the time of his de- * parture draweth nigh, O let his heart be comforted by thy promifes in Chriil, and tafte that thou art graciouii unto him. May his foul be fafe and happy at the hour of death ; and in the great day of the Lord Jefas Cbrijt may he be found amxongft thofe who died in him. And help us all, who are now^ in health to imiprove this loud and folemn call to prepare for our own iick- Befs and deceafe. Let us not abufe our bodily ftrength to encourage ourfelres in iinful fecurity and impeni- j tence. Give us always to be ready, by performing tlie \ will of our Lord, that whenfoever he fhall come, we may be found of him in peace and enter into his joy : that whenever our health is turned into ficknefs, and our ftrength into weaknefs, and our cafe into fliarp pain, v/e may not be caft down or perplexed, but feel in , our fouls thofe fupports and confolations, w^hich the \ world cannot give, nor death itfcif take away. Ufe of Famines. 565 Hear us, O Lord our God, in thefe our humble re- quefts : forgive us our fuis ; and accept our perfons and our fervices through Jcfus Ckrijl our Lord. Amen, A Family Thanhfgii)ing for the Recovery of a fick Member thereof B^lOST gracious and holy, good and merciful God 1 we have heard, we have feen, v/e have experienced thy love.- BlefTed, for ever bleifed, be thy name, that inilcad of being known lb us by the judg- ments our iins have deferved, thou art manifeited to us as a God willing to forgive all our iniquities. Thou haft delivered our eyes from tears and our hearts from anguifh. Thy lervant, whom thou haft lately aiHi6ced, is now a monument of thy fparing mercy. Thou haft chaftened and corrected him (or her) but thou, haft noj: delivered him over unto death: Thou, Lord, haft turn- ed our mourning into joy, and our fears into fongs of praife, O may this thy fcrvant whom thou haft fpared, love thee more, and Vv-alk more exactly before thee in the land of the living. We beieech thee perfecl all that concerns his recovery : and grant that this gracious interpohtion may properly affef't both him and every one of us in this family. From hence forth may we all more entirely de- pend upon thee for the continuance and prefervation of our deareft earthly comforts : may v/e coniider them as thy free gifts, O Lord, and know that thou alone mak- eft every earthly blefiing be to us what it is. And give us grace fo to ufe and enjoy all our temporal comforts, as thofe who knov/ the faftiion of this world pafteth a- v/ay. Grant we may learn from this late affliclion in our family, to Hve more hke perfons who are foon to be •Separated by death, and to give all diligence to grow rich towards God that we may be better prepared for a breach in our family v/henever it fhall come. And whomfoev- er of us, O God, thou flialt be pleafed to call away firft, may we be ready to obey the fummons j and, though pes OJices of Dcvoimrfor the parted for a feafon here, be joined again in heaven, and be ail of us for ever wnxh. the Lord and wirh one another. Tiiat we may none of us fall fliort of lo glorious .an end, O grant us a clear knowledge of the excellency of our God, and a firmer dependence upon the word o£ thy grace. Grant us a ftr-onger love to the Lord Jefits Chriji -csA a greater refemblance of him : that each of us in cur particular ftation may be zealous for God full of mercy and jailice towards men, and polTefs every tem- per whereby God can be glorified in us. Fill oar minds with a more chearful and lively fenf^ of our oblip;ations to thee, elpecially for thib late addi- tional mercy ; v/rite it, we befeech thee, on our hearty fo that no temptation from without, or corruption from wilhin, may make us ever aft as if v/e forgot it. And now, O Lord, we again prefent both ourfelves and family, all we have ^nd allv.e are, a lively facrifice unto thee for all our remaining days. Be with us when we are paillng through the valley of the fliadow cf death : m^ay we then fear no evil, nor L'ave caule to fear any, Guard us through the glccmy paffage, and bring us fat'ip to thine eternal kingdom and glory. We humbly a& all thefe bleffings, though utterly unworthy ourfelves of any notice, in the name of Jefiis Chrlft our Lord, who ever lives to make interceilion for us. Amen. A Frayer for one convinced of Situ m^ VjrOD, be merciful to me a fmner, a {i ner beyond exprcilion ! Howfhall I lift up mine eyes to- wards thee, O thou moft holy, or take thy n^.me withiit rny polluted iips ! O Lord, thou needeft not my confe*^ iion to inform thee, for thine eye hath been ever upon my path ; and of the things that have come into my mind, thou haft known every one of them. The vanir ty of my childhood, the folly of m.y youth, the obilina- cy and rebellion ofnly riper years, are all written in thy book. Alas ! thou knoweft I w\as conceived in fin, and life of FamUies, S6'7 have" lived' in fin ever finCe I was born : all tliy com- mandments Iiave I broken, all thy merdcs have I abufcd^^ trifled with thy patience, rciiiled tJiy Spirit, and reject- ed thy Goipel, times without number. Sp foohih and ignorant, ^o llupid and hardened, un- thankful and unfaithful have I been ; a tranfgrcffor from, tlic womb : fuch has been my lilx:. What then muft my heart be, the fountain from whence all thefe ftreams of bitter nefs have flowed I O Lord, thou haft faid it, and I cannot deny it, my heart is deceitful above all things, • and defperately wicked : I am wholly defiled. There is no found part in me/ I am full of pride and ignorance, unbelief and felf-will ; my boafi:ed ilrength is v/caknefs, and my bed righteoufnefs as an unclean thing before thee. I owe thee tea thoufand talents, but have nothing to pay. I am bound to a perfect obedience, but I cannot perform. O v/retched man, who fhall deliver me I Wherewithal iliall I come before the moil hi^h God ? Will fighs, or tears, or promifes anfwer the demands of thy law, fatisfy thy jufdce,. and avert thy righteoiis an- ger ? or where fiiall I hide my guilty head ? O Lord, my fiefli trembleth, my heart faileth before thee. I am a- fraid of thy judgments. I have deferved them all ; and lliouldefi: tlxou nuw po'ir forth thyvvTath upon me unto the uttermofi:, even in the midil of my fufi^erings I mufi: ov/n thy jufi:ice. Shouideft thou iliut out my prayers^ and fay. Depart, thou curfedjinto everlaiting fire, I mult be dumb. But, O Lord, though I have thus deftroycd myfeif, 3« there no- help, no hope in thee ? Haft thou not revealed thyfelf in thy vv^ofd as " tfie Lord God', merci- ful, and gracious, long-faiTering, and abundant in good- nefs and truth;, forgiving iniquity, Iran fgreillon, and lin ?" /\nd haft thou not commended thy love to poor loft finners, in giving tl^ne only Son to be the pro- pitiation for fin : hath not thy kind providence put thy gofpel into my hands, to prevent my finking into de^- pair ? Thou haft been pleafed to inform me of thcfinlefs life and rnerlLorious death of thy only begotten .Son, of the grace of his heart to the chief of finners, and the in- terceflion 1 c ever' fives to make for the worft that come to thee by him. And though it is amongft my moft a-- S6S OJjices cfDcvoilonfor the bomlnable fins, and the caufc of them, that I io long flighted this record of thy Son, I now fee and feel, tlat except he faves me, I muil undoubtedly periili forever. All that believe in him he will fave ; and I am taught in thy Word that faitK is thy gift, and of thy operation in the foui. O beitow and work in me the Vv^ork of faith with power, I befeech thee, unworthy as I am. Enable me to behold the fuxTering woundeei Lamb of God, who poured forth his foul an offering for tranfgrciibrs. Kelp me to believe that he has his own felf bore my fins in his own body on the tree ; that he has dehvered me from the curfe of the lav/^ being made a curfe for me. Let ine feel the powerful efHcacy of that blood which cleanieth from ail iin. O let that Spirit which Jefus is exalted to beftow, teftify of him to me, and glorify him in my eyes that mj troubled eonfcience may enjoy peace, and my foul ^d reft in Chrift. Gird me with lirength for thy bldTed fervice, and redeem me by thy migfity grace from the power of all iniquity, from the hands of all my ene- mies, that I may live devoted to thee forever. O fpare inc, good Lord, that I may be^a monument of the rich- es of thy mercy, and an inftrument of fpreading thy praife, Vv'ho art juft, and yet the Juftifyer of the Snner 'snd the ungodly, through him whom thou haft held forth to be a propitiation for fm througli faith in his blood. Amen. 4 Prayer for the Increafe of Faith in Chrljh Enlarge, I befeech thee, Lord my God, my narrow heart to receive thy precious promife^^ in all their power and fulnefs. If the faint hope I already have that thou art my reconciled Father, was not founded upon thy own faithful v/ord it would indeed be prefumption to afk of thee to confirm it to a full af- furance. But fmce thou haft given to them that believe exceeding great and precious promifes, that -they might be partakers of a divine nature ; and ^y thy immutable word and oath, haft provided that all who Hy to Jf^us Ufe of JFaviilles. S69 Chnft for refuge, Ciould have ftrong confolation, O give nic to enjoy the incftimablc benefit. Lord, I do believe, help thou mine unbelief. Adored be thy free grace for what thou haft already done ; but perfed thy work in me : make me ftrong in faith, that on all occaftons I may give glory to God. Thou haft fhewn me fome thing of my own mifery. I fee, I feel myfelf a loft crea- ture v/ithout thy falvation. Thouhaft alfogiven mefomc underftanding to know him that is true, even the almigh- ty Saviour ; and every hope of mercy not founded upon him, I renounce* T have caft myfelf at his feet, and faid, Lord, five me, or I perifli* I cannot doubt his power, but O forgive me that 1 fo often doubt his love and willingnefs to lave fuch as I am, though I know for this purpofe he appeared in the form of a fervant, and died, upon the crofs. O let me know in whom I have believed, fo as no more to doubt, nor be in darknefs. Perfuade me fully of my own fmcerity in intrufling my deareft concerns into the hands of Clirift\ and of his wdilingnefs and abili- ty to keep that which I have committed to him againft the great day ; to preferve me from falling, to fupport me under all my trials, to defend me againft all my en- emies through this ftatc of warfare, and at length to prefent me faultlefs before thy glorious prefence with ex- ceeding joy. Fam would ! rely upon thy faithful promifes ; fain would I rejoice in hope ; but, alas ! an evil heart of un- belief deprives me of thofe comforts and privileges pro* vided in the gofpel for returning finners. Let the Sun of righteoufnefs Ihine forth with healing in his beams^ fcattering the m.ifts and clouds wdiich hang upon my mind. Give me grace to feek this- blefting by diligently reading thy holy word, by being inftant in prayer, con- ftant in the ufe of all ordinances, and circum/pecf in all my converfation. Let mc not remain ignorant of the devices of Satan, that he may neither terrify me by his malicious fuggeftions, nor feducc me under the ap- pearances of an angel of light, to depart one ftep from the rule of thy word, either to do what thou haft not commanded, or to cxped w^hat thou haft not promifed. 370 Offices of Devotion for the But having my heart, my hope, my eye fixed upon thei^ raone, n:riy I cheerfully wait for the accompliiliment of ail the good, bctJi in time and in eternity, promifed to' them that are in Chriji Jcfiis, I afK: this' in his name- Amen. A Prayer proper for one in Trade or Merchandfe. R IGHTEOUS art thou, O God, in thc^ doom pronounced on all the human race for the offence of cur firft parents, that in the fweat of our brow wc, ^lould eat bread. And not only in juftice, but in mer-- ey hail thou ordained that we fhould be.acfive and labori- ous, to be of benefit to %thers, and to be preierved our- felves from all the evils of idlenefs and Hoth. Thou thy- f!:if v/orkeil hitherto, and thy provideqce, which order- eth all things in heaven and eartli, dofl never flumber cr ficep. Thy only-begotten Son alfo, when he took upon him our ^tOi^ put his hand to the nail, and his right hand to the workman's hammer ; and it was his meat and dsink to do thy will\ and fmiih the work thou gaveil him to do. Thy holy angels likewife are in ac- tion without ceafmg,. miniftering unto them that fiiall be heirs of falvation- Who or what then am I, O Lord God, tha.t I Ihould e:jpecl to liave no bufmefs or labor appointed for me, requiring my clofe attention ? Let not this be efteemsd a burden, but p;ive me grace with all a- lacrity to apply myfelfto my particular employmxent. And as I am fixed in it by thy unerring wifdom, not for my own private intereft alone, but for the good of focie- ty, O implant and increafe within me a principle of. truth, honetly, and good-will to men, that I may always abhor the thought of enriching myfelf by the gains of ie- cret fraud, or bafe deception. Keep me from day to day by thy mighty power yin a conlcientious regard to that rule of thine, defigned to extirpate all the difeafes of trade, of doing unto others as I would they fliould do unto m^e. Let me never forget that the wages of un- righteoufnefs bring with them the curfe of Godj and iTjl^ of Families. ' ^V^l dial the pro (perky of the wicked fhall deftroy thern. Let me always feel, that better is a li*"'Je which the right- eous hath, than great revenues without right. And as thou knoweft how naturally felfifli I arn, and how prone to the love of money, wliich is the root of all evil ; as thou feed in ;the daily courfe of my bufmcfs anci employ- ment, how much I am in danger of beir.g led to think gain the one thing needful ; O my God, fave me from all fach fnares and temptations. Let not riches with its cncliantments deilroy me, nor lionors or pleafures entice me. O let me ever.fee them the fleeting vanities they arc, and anticipate the day when they cannot profit at all. R-ivet, O my God, upon my mind the intrinfic everlafting value of thy love, and of the comforts of thy Spirit, and a remembrance of the happy and ever bleiled ilate of the obedient and faithful in Chri/l J<^fi^ ; l-l^at fo amidil all my getting, I may get that treafure that ihall never £iil. And in order that the butineis I have to do in the world m.ay not prove the deftruction of my foul, grant me a godly jealoufy over it, and a perpetual fufpi- cion of its tendency to extinguifli in me all ienfe of fpir- itual blelnngs, and to alienate my heart from God. Knowing how many thoufands have been fwallowed up and lolHnthe inordinate purfuit of their buunefs : fee- ing the world intent only upon amailing wealth ; and feeling the fame ptiirix)n kindling \^ itliin my own cor- rupted heart ; I earneftly befeech thee, O God, by thy pvv-n bowels of mercies, by thy dear Son's blood, put thy Spirit within me, cauiing me to ufe this world as not abufing it, and to maniteft my moderation in the niidft of my diligent application to my caUing, And never fuller me in iudement for mv fms to be fo imimerf- ed in trade and m*erchandife as to miakc mc cold and form- al in prayer, backvv''ard to holy duties, a ur anger to ,the peace and joys of the faithful, a protaner of thy wbbath, .or adcfpifer of thofe opportunities for fccret devotion, by which alone my foul can be kept alive to God, and grace obtained to wdthftand hn. Make me a conqueror over the world, and by this infalhble v/itnefs in niyfelf to prove Ciat I believe in Chrirt to the faving of my Ibul. If riches increafe with me, grant in the fame proportion my hand may be hberal to tlie poor and ne.dy. Poiicis S75 O^ces of Dsvoilonfor ihe my mi-id, wherever I am, v^hatever I do, v/ith a fenfe of thy prefence, as n God that fearcheft the heart and tri- eth the reins, that thou may eft give to every one accord- ing to his ways, and according to the fruit of his doings ; that fo I may never be furjDrifed in the hurry of bufmefs, or feduced by a notion of concealing the fraud, to aci: with deceit and lies. Lord, hear my prayer, and keep me, fo that neither the cares, nor the pleafures, of this world, nor the deceitfulnefs of riches, nor the lufting after other things, may ever prevail againft me, to make me a diilionor to my Chrtjllan profeilion, and to fell my foul for that which pcrillies in theuiing. Hear me, O Lord, for Jefits Chfijis fake, who died to deliver us from the power of this prefent evil v/orld, rmd to choofe unto himfelf a peculiar people, who ihould not be of the fpirit and temper of this v/orld, even as he was not of the world. To him, with thyfelf, O Father, and the Holy Ghoft, be all honor and glory, now and forever more. Amen. A Prayer prcper for a P erf on in Trade upon fiiftalnlng fom great Lofs, O Lord,thou makeft rich5and thou mak- eft poor, exercifing an abfolute and moft righteous ibvereignty over the fubftance and circumftances, as v/eli as over the perfons of thy creatures. O forgive my ftns, which have provoked thy difpleafure. Have compaf- fion upon my weaknefs, and turn back the fwarm of evil thoughts which arc preilmg in from every fide. Banilli all gloomy difiruftful apprelienfions from my mind. Teach me how to be abafed ; and if it feem good in thy iight to call me to fuch a fevere trial, how to be in wantv Give m.e underftanding to learn more cfFedually from this providence, how tranlient and uncertain are the rich- es of this v/orld ! and now, more than ever it has been let it be my chief aim to grow rich towards God, to lay up my treafure there where it can never be loft and to choofe that good part whic|i fhali never be taken Ufi of FamiUes. S7S from me. O Lord, prcfervc me from defponding thoughts, though this great misfortune is come upon me. Suffer me not, through any apprehenfions of my afllicled mind, fo to limit thy power, ai5 if thou couldil not extricate me out of all my prefent difficuties, in a way which I cannot forefee ; or as if thy bounty was not able to iupply me, becaufe the means of my provilion at this time are now taken from me. In oppofiticn to my own felf-tormenting thoughts, and to the malice of Satan, who waits to turn them to my ruin, convince me by thy Spirit, that if I lead a godly life, I fhall want no man- ner of thins; that is 2:ood. Thou art able to retrieve ali my lofs ; and after thou haft proved and tried my heart, to blefs my laft days with more abundance than my firft; or thou canft give me more fatisfaclion, and peace in a reduced condition, than I enjoyed in greater affluence. let thefe thoughts quiet my mind, and make me cheer- fully fubmit to thy difpofal. Let thy faithful nefs, truth, and promife be m.y heritage^ and trufted in as a fiiiH- cient portion. Anci as thou, O God, knoweir my frame, and all the hneft fprirgs of my nature, let not the fight of«my children or family overpower me. Let not my heart be torn with anguifli, as if they m.uft be defdtute and forfaken. Say unto me. Be of good cheer, leave your children unto me, I will preferve them alive, and put thou thy truft in the Lord. O let my faith reft up^ on thy v/ord, that thou who haft graciouHy given them life, wilt provide proper fuftcnance for it. Prepare me, 1 l)cfecch the, O God, for whatever further trials I ihall Ic calivd to go through, and make me ready even to lofe my lii^, rather than to take any ui •lawful methc.ds for relief in m.y diftrefs. Thus, O Lord, deiiring to efteeni my prefent alTiiclicn »i mark ol:' thy favor toward!; uie, (though my corrupt nature is apt to be ollended with it) I commend niyfeif and my imperfecl petitions -Uito thee through thy beloved Son. /Vmcn, v74' Officer cfDevotlo7ifur ihe 4 Frsi-jcr for a Student educating for Holy Orders* \j Thoii Father of lights, from whom Cometh every good and pcrfea: gift ; by whofc good - nefs to me I am training up in knowledge and learning that I may be thoroughly furnilhed in due time to be a preacher and teacher in thy church ; to thee I make my prayer for a bleiling upon my ftudics and imdertak- ing, or ail will be in vain. Sandify and purify, I be- feech thee, 'fiiy heart, that I may not ftudy for reputa- tion, and to get the name of learned and acute, but only to be an inftrument in thy hand of glory to thy name, of good to the humortal fouls of m.en. And as authors are infinite, as much reading is a wearinefs to the fiefh^ caufmg diilradion, and tending only to unprofitable queftions ; for this reafon, I befeech tliee, fo to dire<:t m.e, that I may know v/hat books to choofe and v. hat to refufe, and conflantly apply myfelf to that courfe of ftudies vv'hich will bed prepare me for thy holy fervicc. Preferve me from the infedion of falfe dodrine, natur- ally pleafmg to the pride and corruption of nature ; and, as the only way of being fafe from falling into er- ror, grant I may give myfelf up entirely to be guided by thy Spirit in daily and earneft prayer. And as thy- written word is the only repofitory of thy will, and of that wifdom which is far better than gold. O make mie a diligent reader of the fcripture. May I exercife my- felf in it day and night. Let it dwell ricldy in mc, and be as much more pleafant to my foul than all IiuiTian writings, as thou, O God, art wifer and belter than m.en. Give me wifdom to aflociate with none but thofe by whofe fobriety, gravity and good example I may receive benefit. Rather let me choofe folitude, and be fatisiied with reproach, than walk in the way of fmners, and, for company^s fake, deilroy my foul, or wound my confcience. JLxcite in me a conflant appre^ Ufe of Families. 375 Iverifion of my amufemcnts and recreations, knowing how difficult it is not to exceed the bounds of modera- tion, and how foon the afFe^lions are drawn off from better things, and enflaved. Let my care therefore be to redeem my time, and to find my fludy and my God my exceeding joy. In all things do thou order my converlation. Grant I may be temperate in meat, and drink, and flecp ; grave in my deportment ; refpeciiful to my fupcriors ; amiable to my equals ; meek towards m.y inferiors ; courteous and affable, without lc\'ity and fol- ly to all. Give me ability and aptnefs for fchoiailic ex- ercifes, which are to ftrengthen my fiiculties, to poliih the mind, and to be the ornament of my future life ; that fo I may leave this place of education free from the vices too prevalent in it ; fancliiied and prepared as a veiTel of honor fit for the mailer's- ufe. And may I take upon me the high office of a teacher of fouls, not as one who proilitutes his confcience and lies unto the Holy Ghoil for a morfcl of bread, but as one who is vealiy moved by a defire of faving periiliing finncrs. Hear me for Jefus Chrifcs fake. Amen. A Prayer for C haft it y. O Thou God and Father of our Lord jefiis Chri/i^ who haft called us, not unto uncleannefs But unto iiolinefs, whofe will is our fanclification, that we ihould poilefs our bodies in honor and chaftity, not: in the lufts of concupifcence, as the Gentiles who know not God : I bov/ down my knees to bewail before thee the inherent corruption of my nature, my defire to de- file myfelf in thofe things which I know in common, with the brute beails. To fuch a degree hath this luft of uncleannefs feized me, that with difficulty I abftain from adual lewdnels, whilft my imagination is dread- | fully ftained, and the thoughts and defires of my heart miferablyfubjeclied to this fierce paffion. O my moft gracious God, had it not been for thy reftraining grace^ ^7t> Uffices of DevoiiGn for the I liiid doubtlefs fallen a prey to this common fin. !lM tliou therefore, who h.ift kept me from falling, vanquilli ail the uncleannel's of my heart. Fortify me againft it j and fill me with a deteftation of lewdnefs as a deadly evil. And as the wickcdnefs of my heart would fedv.ce me into this fin by promifing repentance and amend- ment, caufe me to underfiand tliat the fin of whoredom ^ above all others, takes away the underftanding, leading on tht)fe who are enilaved by it like an ox that goeth to the ilaughter, or a fool to the correciion of the flocks. Convince me of thy utter abhorrence of this fin, and the impoilibility of efcaping thy difpleafure, if I take part in the voluptuoufnefs of the unclean. Make me remember thy judgments in old XaxviC upon thofe who committed fornication, and all the exprefs declarations of thy own v/ord, that Vv'];oremongers and adulterers Hiall h?>ve their portion in the lake of brimilone and fire. Let not vain v/ords deceive me, nor the practice of the ungodly leiTon in my fight the iniquity of this fin ; nor the vaft multitude of tliofc who live in it make me once doubt thy veracity, and determinate purpofe to deilroy the unclean, both body and foul in helL That I may not myfeif be overtaken by this luft, let m.e avoid all fo- ciety and acquaintance with the debauched, and all their haunts of idienefs and places of entertainment. Into their alTembly never let me enter. Give to apply m^yfelf with induitry to my bufinefs, knowing that idienefs is the great encourager of unclean defires and practices. Enable me to turn av/ay my eyes fi'om every iniiamiing objecl: ; to be fober anci careful in my difcourfe, not giv- ing way myielf to foolifli talking or jcfi.ing^ r.cr flaying to hear thofe v/ho do. Give me grace to eat for flTength, not for pampering the fiefii. Lord, m.ake mc to heed and beware of cheriiliing the feebleft motion of this luft, knowing from tlie hiftory of God's faints how great a fire fuch a^jittlc fpark has kindled when indulged. As I profcfs myfeif a Cbrljiian^ grant I m.ay w^ith. horror reject every temptation of offering fuch an infult to my Redeemer, as to take the members of Chr ill: and make them the members of an harlot. And left; my heart fliould en- vy finners in their plcafures, O Lord, grant I may rcfiecl Ufe of Families*'' 'S75 Oil all tliofc marks- of thy vengeance again ft the fin of lewdnefs vifible in this world, as well as rcferved for the unclean in that which is cLcrnal. Let me net forget what loathfome difeafes, what bitter pains, what poverty and want is the fruit of lull : what quarrels, wliat bloodflied, ^hat infamy and death froiu the hands of juflice are brought upon young wretches by means of chambering and wantonnefs. Let the knowledge of thcfe things juake me urgent and inflaht, day after day, to cry un- to thee to preferve me blamplefs in Ipirit, foul, and body, and that I may never gratify an appetite implanted for the nobeft purpofes, but in the way which thou liaft appointed. Grant this. Holy Father, for jefus Chrift's fake. Amen. A prayer for a young Ferfouo . Whither, O Lord,lhall a young rnan go 5 or how iliall he l>e able to elcape all the fnares which befet him,,and all, the corruptions withhi his own heart ever ready to betray him ? \Vhcre but to thy throne of grace, O God of all power ? Here therefore do I prefent my fupplicatioh, humbly befeech- ing thee to give unto me that faith in thy word, which ihnll make me receive aJlthy promifcs with delight and comfort, and Hand in awe of doing any tldr.g to incur thy threathings, Eftabliih in me the fear of thy eternal' majefty, and a fteadfaft purpofe of heart to walk before thcv^. in holinefs and righteoufnefs all the days of my life. Subdue m^y natural pride, which would lead me to be a rebel againft thee, O my God, and lightly to regard the plainefl and mofl pofuive of thy commands. Quench thofe lufts, which the fire of youth ever kindles in the heart. Inilcad of being heady, high-minded, raihp and prefumptuous, open mine ear to receive initruclion : in- spire me with meeknefs to be humble in my whole bc- Jiavior, and ever to follow that which is good. Create in me a conllant diftruft of myfelf, an averfion to ihs X X 570" Offices cf Devction for ihe^ icC: company of the IcM'd, the gay and thoughriefs ; and a jealoufy of thofe things to which I find myfelf moil ve- hemently inclined ; knowing that by nature I am alto- gether-earthly, fenfiial, and deviliih; Now in my youth grant I may afcribe unto thee the honor due unto thy name by preferring always the knowledge ofthytruthj the fenfe of thy love and obfervance of thy will, to all the pleaiures of iin and vanity. O convince me that the be- ginning of fin, as well as of ftrife, is as when one lettcth out water. Teach me how foon fin will infnare, howinfen- fibly int angle, and hovv^ diffidult it is to efcape from thofe evil tempers and indulgences, when once complied with, ^ which might eafily be vanquiflied by refiftance at firft. Let thy Sirit be my perpetual monitor, guide, and com- forter, through thy word. Koot out of m.y vein heart all good opinion of m.yfelf, aiU haughtinefs of fpirit, all flubbornnefs and morofenefs of dilpofition, all affeclation' of conforming to failiionable fin and folly, and every wanton imagination ; thefe m\c propenfities, the mifer-' able difeafes of my fallen nature, which I find within' me. Help m.e, O my God, to mortify them all, to ad- vance in grace as I grow in years, to gain a com.plete" vidory over r?iy corruptions, a.\id make a conllant prog- refs in the knowledge, faith and cofolations of Chriji J ejus the Lord j in whofe early youth I fee an example of holinefs and righteoufnefs, which I am commanded to follow, and through whom I hope to.bc accepted unti^ life for evermore. Amen, f I M X % LIST OF SUBSCRIBERS. i'AMKS. PLACE OF ABODR. jg©. COPiES Samuel adams. Pittsfqrdp :l Rev. Herman Bali^ Rutland, 1 Finch Barlow, Pittsford, I Samuel Barnaby, New-B.raintree^ 1 Hiram Baxter, Brandon^ a David Bent, Mt. Holly, 1 John F. Browu Fitchburg, 1 Afahel Bundy^ Walpole, 1 JelTe Banifter, grookiieldy Worcefier, t Jofeph B. Caldwell, 1 Lieut. Samual Curtis, Jun do. 1 Lieut. Eliphalet Chapman. , Cavendiflio 1 Reuben Chapman, do. ' 1 Luke Coffin, do. 1 Col. Benjamin Coolcyj, Pittsford, 1 Capt. Caleb Cooky, do. 1 Deac. Nathan Coolidge, Windfor, 1 tlapt. Jerathmael Cummin gs, dc^ D VN^orccfter, ^ Mathew Davenport Juh. 1 Ebenezer Drury, Efq, Pittsford, 3 Abraham Drury, Efq, do. 1 George Dake, Windfor, 1 Capt. James Doroghue^ do. I Reuben Dean, do, X 37S NAMES. PLACE OF ABODE. E ^Iphcus Eaton, Worcefler, Amherft Eaton, do. Joel Ely, * Windfor, Lieut. Willian Emmcrfonj do. KO. COPito- Capt. Samuel Fairdeld, Xk)Ct. Willi. un Frifbie, Hezekiah Field, Enoc Flagg, Capt. Oliver Fox, Pittsford, do.' Woodllock Worcefter, Fitchburg, Timothy Garfieldj Afa Gleaibn, Samuel Green, Capt. Luther Goddard, Rev. Jofeph GorTe, Jonathan Grout, Jun* Benjamin Gilbert, Fitchburg^ Ward, Shrewfbury, do. Sutton, Worcefters, Brookfield, H Mofes Hale, Winchendon, Thomas Hale, Rutland, Thomas Hooker, do. William Hale, do. John Hallet, Windfor, Rev. Edward Harv/ood, Pittsford, Col. Theophilus Hammond, do. John Hitchcock, do. Nicholas Hopkins, do. Fortunatus Herrington, Shrewfbury, Samuel Harrington, Chittendon, Parley Healey, Brqokfield, Anthony Hafwell, Bennington, Hiram Horton, Efq. Brandon, Cant. Simon Harwood, do. S^9 «AMES. yLACE OF ABOftE Dtirius Houghton, Windfor, Tlieophilus Hoyt, John liaftings, Jun. Eli R. Keeler, Ebhraim Kimball, Nathanael Kingfley, Dan Leonard, (ierfham F. Lane^ Nathanacl Ladd, Eliflia Mathews, Samuel Maynard, Jacob Miller, William Moorj John Newton, Ifaac NicholaSj Capt. David Qfwoodj do. Hatfieldj K ^ Brandon, Fitchburg, Pitsford, Ware, Weathersfield, Chittcndon, " KO. COPIES, 1 1 i M N Ncw-Braintree, Bofton, Worcefter, Woodllock, Brookfield, do. O I* Rutland, Bcnoni Patrick, Lyman Plork, • Peter Powers, Samuel Prentifs^, Nathan Pratt, ' Daniel Ralph, Richard Ranfom^ R Windfor, Mt. Holly, Brandon, ' Rutland, Shrew^ury Woodftock, do. $so NAMES. TLACE OF ABODE. no. copfiEe , Phineas Ripley, Pittsford^ Ezra Rilter, Fitchburg^ Daniel Roberts, Cavendiihp Samuel Ruggles^, Windfor^ S Amherft^ Gideon Stetfon^ John Secombe, do. Deac. Stephen Shaw^ Windibr, Samuel Smith, d^/ John Smith, do. Nathan Swallow^ do. Aaron Smi;:h, Martin Smithg Shrewfbury, do. Cephas Smith, Jun. Efcj, Rutland, William Stone, do. Clark Stearns, Worcefter, Jefle Sturtevant^ do. T Windfor^ Deac. Jofeph Thompfon^ "Dod. William Thomas, Brookfield^ W John Walker, Worcefler, Capi. Ebenezer Wifwall, Jun. do. Capt. SiJvanus Watrefs, Woodftock^ Jonathan Warner, Pittsford, Jacob Weed, do. George W. Webb^ New-Salem, Samuel White, Cavendifh, Thomas Widge, Windfoi^, Samuel Willford, Tinmouth, Jofeph Watfon, Amherft, Mofes Wright, Northampton^ Azariah Willis, Brookfield, Samuel Williams^ do. «S1 •^^AMEs'. PLACE OF ABODE. KO. COPIES. "William Ward, Efq. Shutefbuiy, 1 James Willbn, Elq. Worcefter, 1 *,* N. B, As all the Subcription Papers for the ivorhi have not been returned^ the above Lijl is probably defe^iveo I I LAUREL BOOK SHOP KAIH[RlN[AI(OKARieO[0[CK[| 33 West Third St HAZLETON. PENNA