LIBEAEY . V ©beolaaifat $ tmiwty, PRINCETON, N. J. ■ No. Case, Divi fib. Shelf, __g iVo. ^00/ . _ fc= I : The John IH. Kjebs Donation 3/V/ \ # • ii£,% s. u>. •vrd&'^-iJ^.m s. SERMONS ON VARIOUS SUBJECTS, CltfEFLY PRACTICAL, BY SAMUEL PORTER WILLIAMS, LATE PASTOR OF THE FIRST PRESBYTERIAN CHURCH IN NEWBURYPORT, MASS. TOGETHER WITH A SKETCH THE AUTHORS LIFE AND CHARACTER. SALEM : PRINTED AT THE ESSKX REGISTER OFFICE. 1827. District of Massachusetts, to wit : DISTRICT CLERK'S OFFICE. BE it remembered, that on the second day of June, A. D. 1827, in the fifty-first year of the Independence of the United States of America, WIL- LIAM WILLIAMS, of said district, has deposited in this office the title of a book, the right whereof he claims as proprietor, in the words following, to wit : — . " Sermons on Various Subjects, Chiefly Practical. By SAMUEL POR- TER WILLIAMS, late Pastor of the First Presbyterian Church in New- buryport, Mass. Together with a Sketch of the Author's Life and Char- acter." In conformity to the act of the Congress of the United States, entitled, " An act for the encouragement of learning, by securing the copies of maps, charts and books, to the authors and proprietors of such copies, during the times therein mentioned :" and also to an act entitled, "An act supplemen- tary to an act, entitled, An act for the encouragement of learning, by secur- ing the copies of maps, charts, and books, to the authors and proprietors of such copies during the times herein mentioned ; and extending the benefits thereof to the arts of designing, engraving and etching historical, and other prints." JNO.W.DAV IS ,p^i*'S d W. PALFRAV, JR. AND J. CHAPMAN, SALEM. ADVERTISEMENT. — &&&— THE reader of these Discourses should remem- ber that they are posthumous 5 and therefore writ- ten without the remotest prospect of publication. Every one acquainted with literary labors, knows that an Author is desirous to give his productions the finishing stroke ; the last polish of the file ; without which they can hardly be considered as specimens of his doctrinal sentiments or his abili- ties. In selecting these Sermons from a very large mass, (a monument of the Author's industry) we have prescribed to ourselves these rules : — we have endeavoured to select those subjects, not exhaust- ed by previous writers 5 to present truths, which, if not absolutely original, need to be more tho- roughly and solemnly recommended to the reader's notice ; and we have had some reference likewise to the Author's genius and manner. His style is redundant and flowing, full of amplification and illustrations ; and on themes which needed this he was peculiarly excellent. Doctrinal subjects have been avoided ; not because the writer was not bold in avowing his sentiments, but because the Divines of New England have been abundant in discus- sions of this kind. We have considered the wants of the church, and endeavored, in some measure at least, to meet them. These principles have gov- erned us in the selection ; and they are here stat- IV ADVERTISEMENT. ed, because they account for the miscellaneous character, and immethodical arrangement of the volume. Let the reader remember that this volume is the preaching of the dead. The tomb is now the Preacher's pulpit, and his audience are those who are hastening to the tomb. All praise or censure, for faults or merits merely literary, are now to him empty sounds. But a tear of penitence dropped on these pages, or a desire for christian improve- ment begotten by their perusal, may increase his felicity even in the realms of bliss. LEONARD WITH1NGTON, WILLIAM WILLIAMS. Salem, June 1, 1827\ CONTENTS. Biographical Sketch of the Author. ix SERMON I. A Compendium of the Gospel. Mark xvi. 15. — Preach the Gospel to every creature. 1 SERMON II. Estimate of the World's Morality. Mark x. 21. — Jesus beholding him, loved him; and said unto him, One thing thou lackest. . . 18 SERMON III. Obedience Essential to Salvation. Revelation xxii. 14. — Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 27 SERMON IV. Experimental Religion Vindicated. Psalm lxvi. 16. — Come and hear, all ye that fear God, and I ivill declare what he hath done for my soul 42 SERMON V. Every Man's Business. 1 Thessalonians iv. 11. — But we beseech you, breth- ren, that ye increase more and more, and that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you. 57 vi CONTENTS. SERMON VI. A Funeral Sermon on the Living. Psalm xlix. 17. — When he dieth he shall carry noth- ing away ; his glory shall not descend after him. . 69 SERMON VII. Christian Diligence. Hebrews vi. 11, 12. — And we desire — that ye be not slothful, but followers of them ivho through faith and patience inherit the promises. . ' . . . 81 SERMON VIII. Modesty of Apparel. 1 Timothy ii. 8, 9. — / will — that women adorn them- selves in modest apparel, with shame-facedness and sobriety. ... . . . . .96 SERMON IX. The Duty of Confessing Christ. Matthew x. 32, 33. — Whosoever therefore shall con- fess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my ** Father which is in heaven. . . . .. 116 SERMON X. The Christian Race. Hebrews xti. 1. — Wherefore, seeing we also are com- passed about with so great a cloud of witnesses, let us lay aside every weight, and the sin ivhich doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus. . - . . 1 32 CONTENTS. vii SERMON XI. The Christian Pilgrim. Psalm xxxix. 12. — For I am a stranger ivith thee, and a sojourner, as all my fathers were. . . .. 140 SERMON XII. The only proper object of Solicitude. Philippians iv. 5, 6, 7. — Be careful for nothing : but in every thing, by prayer and supplication, ivith thanksgiving, let your requests be made known unto God ; and, the peace of God, which passeth all under- standing, shall keep your hearts and minds through Christ Jesus. . . . . . 1G3 SERMON XIII. Christian Exultation. Galatians vi. 14. — But God forbid that 1 should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. ........ 177 SERMON XIV. The Mount of Refuge. Genesis xix. 17. — Escape for thy life — look not be- hind thee — neither tarry thou in all the plain. Es- cape to the mountain, lest thou be consumed. . 195 SERMON XV. Vindictive Justice Incompatible with Charity. Romans xii. 19. — Dearly beloved, avenge not your- selves, but give place unto wrath : for it is written — Vengeance is mine, Iivill repay, saith the Lord. . 207 viii CONTENTS. SERMON XVI. The Guilt and Danger of Scandalizing Souls. Luke xvii. 1, 2. — Then said he unto the disciples, it is impossible but that offences will come : but wo unto him by ivhom they come ! It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 225 SERMON XVII. The Nature of Gracious Compassion. Luke xix. 41. — And when he was come near, he beheld the city, and wept over it 242 SERMON XVIII. The Kingdom of Christ. John xviii. 36. — My kingdom is not of this world. 257 SERMON XIX. Acquiescence in the Will of God. Job xxxiv. 33. — Should it be according to thy mind ? 274 SERMON XX. The Value of Life. * Isaiah xxxviii. 18, 19, 20. — The grave cannot praise thee ; death cannot celebrate thee ; they that go down • into the pit cannot hope for thy truth: the living, the living, he shall praise thee as I do this day ; the father to the children shall make known thy truth. The Lord was ready to save me ; therefore we will sino- my songs to the stringed instruments all the days of our life in the house of the Lord. . . 286 PKJ THEOLOGICAL BIOGRAPHICAL NOTICE. THE Rev. Samuel P. Williams was born in Wethersfield, Connecticut, Feb. 22, 1779. His family was respectable ; descended from some of the most celebrated divines New England has pro- duced. The venerable Stoddard, who preceded Jonathan Edwards at Northampton, was his great grand-father on the mother's side. William Wil- liams, whose name is found on the controversial pages of Edwards, was his paternal great grand- father. The race may almost claim an hereditary alliance with the sacred desk. He was early destined to a literary life. He en- tered Yale College in the year 1792 ; at the age of 13 5 an age too early to reap the benefits of such an institution. There is a culpable ambition in some parents to crowd a child along faster than his powers will admit. Such a scholar, finding his strenf not equal to the competition with which he is surrounded, naturally surrenders himself to idleness, and too often to vice. It does not appear that young Williams was ever vicious ; but he re- flects on his time in College in the language of se- B X BIOGRAPHICAL NOTICE. vere self-condemnation. " My Collegiate life is past, and with it four years of . I have forever to mourn the neglect of their precious advantages. Time, expectation, money, all squandered. I re- solve to redeem that which is lost." He was graduated in 1796 ; and was for some time engaged in mercantile employments. These years passed without any special regard to reli- gion. He was a man of too much frankness and honesty to be successful in the scramble for riches. He hated dissembling more than he loved his inter- est. By what particular circumstances he was first led to serious reflection, we have no means of knowing. It appears from his papers that in March 1803 he became a communicant 5 and that he entered into his covenant engagements with the humility of a penitent sinner ; and the hopes of a believer in Christ. His attention was now turned toward the study' of Theology. He pursued his studies first in New Haven under the direction of Dr. Dwight, ; and afterwards at Springfield, with Dr. Howard to whom he was related. He was licensed at West Springfield, April 10th, 1805 ; preached his first Sermon at Amherst the next month ; and soon re- ceived an invitation from Springfield, the place of his studies, to settle as a Colleague with his in- structer. In Springfield many of the people differed from him in their religious tenets ; and therefore this in- vitation must be considered as very honorable to BIOGRAPHICAL NOTICE. Xi his abilities as a preacher. The settlement however never took place. He was already under two invitations, from other places — Deerfield in Mass. and Mansfield in Conn. At Deerfield there was great unanimity ; Mansfield was in a broken state, and, had he con- sulted his own ease, it seemed as if he would have chosen the former place. He decided however on going to Mansfield ; in which place he was ordain- ed January 1st, 1807. The Sermon was preached by Doctor Parsons of Amherst. The Church and parish in Mansfield had been distracted by controversy. Their former pastor had left the Orthodox faith to embrace Unitarian- ism — and it was in the hope of being a healer of breaches without betraying the truth, that Mr. Williams went among them. A minority in the church were avowed Unitarians ; but consented to the settlement of Mr. Williams, on receiving a pledge from the whole body, that they should re- tain their sentiments without being excluded from the communion. Such was the ferment in which he found the place, occasioned by these discus- sions, that for two years he omitted preaching on these tender points. In a man of his talents and temperament, consenting to such an omission was remarkable. It shewed that he had prudence as well as zeal ; and, although on all occasions it was natural for him to utter truth, he could for a time withhold it, when the utterance would produce no beneficial effect. XU BIOGRAPHICAL NOTICE. But as soon as the effervescence had subsided, Mr. Williams began to think it important that no part of the Gospel, which he deemed essential, should be concealed. He therefore laboured to convince his people of the proper Deity of Christ 5 of his atonement ; and of the new coloring and in- fluence which all the rays of the Gospel must as- sume by radiating from so central a point. This instead of producing conviction, was tearing open old wounds ; it was the origin of difficulties which finally ended in his separation from his people. It will not be necessary to present in detail all the circumstances which led to his departure from Mansfield. It was not merely a theological differ- ence ; the people were negligent in affording him sufficient support. He had an increasing family ; and money after his ordination had depreciated in value. His nominal salary was therefore really less than at first. He remonstrated with his peo- ple and related his difficulties 5 but without effect. His ministry was closed in Mansfield, September 7th, 1807 ; in which place he had preached nine hundred sermons. There is a scrupulous delicacy expected and re- quired of a Clergyman in all pecuniary transac- tions;, by some people, who having little generosity themselves, resolve that their religious teachers shall be generous to excess. But surely it is not unworthy of those who preach, and who are animat- ed by the most disinterested virtue, to remember that usefulness cannot be continued without life, BIOGRAPHICAL NOTICE. Xlll nor life supported without bread. In all concerns, men should in the outset understand each other ; and the preacher who from real, or affected deli- cacy, neglects at his settlement to demand explicit- ness in the contract, will suffer for it in the end. If a preacher is an example to the flock, he must provide for his family. Previous to his removal from Mansfield, Mr. Williams received invitations from some of the most respectable churches in our largest cities, to preach to them with a view to settlement ; — a suf- ficient proof of his reputation as a preacher. After spending two years at Northampton, where his labours were peculiarly blessed 5 he was invit- ed to Newburyport, December, 1820, to preach in the pulpit then made vacant by the removal of Dr. Dana to the presidency of Dartmouth College. In this region, the peculiarly favourable impression made by his first discourses will be long remem- bered. He received an unanimous jnvitation to become pastor of the first Presbyterian church \ and was installed February 8th, 1821. During the few years that he continued among us, he left, on the minds of all, the impression of possessing the character of an ardent friend to truth, a faithful minister, and an honest and inde- pendent man. His labours in the ministry were abundant; and his success though gradual was great. He paid particular attention to the young ; and endeavoured to warn, reprove and rebuke with all long-suffering and doctrine. His melodious XIV BIOGRAPHICAL NOTICE. voice always won the ear ; his ornamental lan- guage gratified the fancy ; and his pungent doc- trine reached the heart. Under his ministry many were added to the church 5 and many more brought to a knowledge of the truth. Though a very active man, and having all the appearance of health and vigour, he had long been troubled with dyspepsical complaints. He had several times been taken from his labours by sick- ness previous to the final attack of his disease. During the last year of his ministry he was very feeble. His last public performance was to preach the thanksgiving sermon of 1826, on the value of life. He expired December 23d of the same year ; leaving a widow and a numerous family of children, the fruit of two marriages, to mourn his depar- ture. — ut bonis comis, ita adversus malos inju- cundus : ceterum ex iracundia nihil super er at. Secretum et silentium ejus non timeres , hones- tius putabat offender e, quam odisse. His funeral Sermon was preached by Mr. Witn- ington, from which the following extract may serve for his moral portrait. The text was II Cor. v, 7. The subject, The influence of faith, in the calam- ities of life. " The subject has been suggested by the departure of one who was himself eminently a man of faith; and whose closing scene exhibited its supporting power. In speaking of the character of the Rev. Mr.' Williams, I feel myself in very BIOGRAPHICAL NOTICE. XV little danger of being subject to the charge of heaping unmerited praise on the dead. The lines of his character were strongly marked ; every fea- ture of his mind was bold and prominent. It needs no discriminating pencil to draw his like- ness 5 and in speaking of his merits, I shall be more confident, because I shall say nothing, which will not be assented to by every friend and every foe. The quality which first struck the observer, was the perfect transparency of his purposes ; every word and gesture seemed to say — Here is a man, who is above all disguise. His heart was not left lurking in the folds of impenetrable con- cealment ; but it was in his face, and on his tongue ; and seemed to challenge the observer to acknowledge his merits, and estimate or oppose his imperfections. More suavity, perhaps, more flex- ibility, a greater disposition to assent to opposi- tion, without the stern permission of truth and con- science, might have been agreeable to those, who look only on the surface of a character. But our departed brother did not purchase any man's friendship, at the price of dissimulation. On all occasions he threw out the truth ; and left it to take its effect. He did not come with supplica- tion and cringes, to ask permission to creep through the path of duty ; but he boldly walked up to the entrance and demanded a passage. " Every minister, and every man, has his pe- culiar gift ; and it is vain to expect to blend incon- sistent qualities in the same mind. The virtues XVI BIOGRAPHICAL NOTICE. themselves, though in theory consistent enough with one another, are not always consistent with the peculiarities of even a virtuous individual. Mr. Williams was more formed for a reprover than a consoler ; the chamber of affliction was not, per- haps, his most shining scene. He bore his own trials with too much fortitude fully to enter into the weakness and fears of the mind, enfeebled by sickness and trembling on the verge of eternity. He was certainly not the man whom you would wish to see in any affliction which you had brought on yourself by your own infirmity ; for he would not spare you. He insisted on it, that repentance must go before consolation. " As for that sentimental religion, so prevalent in the present day, which consists in the fumes of the imagination rather than in the solid exercises of the heart 5 which regulates its hopes and fears by every elevation and depression of the spirits ; the blind impulse 5 the affected sigh ; the fair pro- fession, and ostentatious humility, he held them.all in utter abhorrence. He could not tolerate, for a moment, the religion, which separates the feelings of the heart from the conduct and the life. He demanded of all professed christians a piety, which proved its power by crucifying the flesh, with its affections and lusts. He seemed to be a man pe- culiarly calculated to brush away, vvith a bold hand, all the froth and foam, which too often rest on the waters of the Sanctuary ; and to show to the church of God, pure religion, defecated from BIOGRAPHICAL NOTICE. XVII every sediment, in all its transparency and simpli- city and truth. " Yet he did not pass to the other extreme. In burning with the fire of his eloquence, the wood, the hay and the stubble of imperfect doctrine, he spared, with the wisest discrimination, the gold and the silver and the precious stones, with which it must be combined. Deeply impressed with the truth of man's depravity, and conscious that the doctrines of the cross were the only cure, he preached them without partiality and without fear. He felt that the sinner was undone, because he found in the Bible that the Saviour was divine. " Respecting his abilities — a subject of minor importance in this connexion — every discriminat- ing judge must come to the same conclusion. His executive powers in the pulpit were of the first order. You all remember that melodious voice that fastened the ear to his theme 5 that beautiful language, those shining illustrations, that energy and earnestness, with which he cap- tivated the attention, and bore down on the heart. He was an eloquent man and mighty in the scriptures. Without being a finished schol- ar, his mind was enriched with knowledge ; with- out being a metaphysician, he was a powerful, practical reasoner. Though his style was occa- sionally obscure, (the first objection which was always made to it by the critick) he never, per- haps, preached a sermon which did not make, on an attentive hearer, the intended impression. His ser- C XV11I BIOGRAPHICAL NOTICE. inons were so full, that after all the obscure parts were lost, enough remained to satisfy and improve the mind. " The faults of his character were such as are commonly associated with the great qualities of which I have been speaking. He had great cour- age and decision 5 and something of that indiscre- tion to which these virtues naturally lead. Sin- gling out his ultimate purpose, and conscious of the rectitude of his intentions, he did not always con- sider the inferior obstacles that stood in his way. An enemy might say he was sometimes rash ; but his intimate friends knew, that his seeming rash- ness was ardour in the cause of religion and truth. His mind commonly rushed to its purposes ; but those purposes were generally such as a good man would not be ashamed to own. If his superficial faults sometimes procured for him furious enemies ; his real excellence always sealed to him the at- tachment of the warmest friends. He was not a man to make a neutral impression. "His closing scene illustrated the power of faith, and the consolations of those truths, which it had been his business to preach. It fell to my lot to announce to him the probability of his speedy dis- solution, and the importance of saying to his friends and family whatever he might wish to say, before reason was lost. The tidings were receiv- ed with calmness and submission ; and soon after he said to a friend—/ have not had. during my sick- ness the power vf regulating my thoughts as 1 BIOGRAPHICAL NOTICE. XIX could tvish : it has been a confused and broken time : but I see in the gospel a broad foundation ,* / trust in my Saviour alone ,• the purposes of God are right, and I have no ivish to alter them. On another occasion he said: — When a man is brought into my state — into sickness and a near prospect of eternity, he needs faith, decided faith ,* the mind must not be left wavering, doubtful, uncertain ,• it must not only see that the gospel is true, but it must repose with living confidence on the promises of the Redeemer. Under these impressions his spirit took its flight to its Father and God. " Farewell, my Brother, I will not- say a long farewell — Thy last solemn message still vibrates on my ears.* Very pleasant has thy life been to me; we took sweet counsel together and walked to the house of God in company. Speak to me by thy death ; admonish me from thy tomb, and urge my conscience to work while the day lasts. And now, eternal Saviour, receive him to thyself-^-with all liis virtues and all his faults ; those virtues, we trust, were the fruit of thy Spirit ; and those faults, we humbly hope, are now washed away in thine atoning blood ! " To the bereaved widow, and the mourning fa- mily, we have no other \ consolations to offer than those suggested by our subject. May they have * This alludes to a message which the speaker received from the deceas- ed a few days before his departure. It was this : — Enjoy what you can y do all the good you can, while life lasts ; for the days must come, as I have found from experience, tolien you shall say I have no pleasure in them. His sickness was languishing and painful. XX BIOGRAPHICAL NOTICE. faith in God ; and let the children remember their father's counsel now that he can speak to them no more. To the church the loss is great. The faithful pastor — the counsellor — the upright man is gone ! and can warn and lead them no more. But fear not, mourning flock — the Great Shepherd reigns $ and has promised never to leave nor for- sake his people. But I must speak to one class more — the sinner, who has no faith in Christ. Your reprover is dead — he never can speak to you again. But you must meet him at the bar of God. He will rise up to bear his testimony to the faith- ful manner, in which he warned you to flee from the wrath to come. Has he spoken in vain ? Are you yet in your sins ? Dare you be a rebel before that coffin ? O ! remember the warnings of the lips that are now silent ; and prepare to meet him when the last trumpet shall wake the dead !" SERMON I. A COMPENDIUM OF THE GOSPEL. Mark, xvi. 15. Preach the Gospel to every creature. IT is now about eighteen hundred and twenty years since there appeared in the Eastern World, a person of sin- gular dignity, and of uncommon wisdom and disinterested- ness, calling himself the Son of God. His avowed object was, to enlighten and redeem the moral world. This person was, from the beginning, attended with such uncommon signs, and endowed with such extraordinary gifts, as could not fail to draw upon him the attention of all the people. Yet such was his modesty, and indifference to personal ag- grandizement, that nothing seemed farther from his heart than a desire "to be seen of men." He exhibited nothing ©f a spirit of emulation, nor affected the parade and glory of human greatness. All the supernatural works which he performed, and all which were wrought by the Father in his behalf, were merely attestations to his superior excellence, or vouchers to the truth of his pretensions. As he assumed the character of the Messiah, he appealed to the Prophets, who had testified of him, whose writings were in the hands of the people, and whose descriptions might be easily com- 1 r *•• 2 SERMON I. pared with the life he exhibited. The manner of his com- ing-, the prodigies which should attend and follow him, the works he should perform, and the death he should die, were all foretold. He, and no other, answered the inspired de- scription of the Messiah. He taught with authority hitherto unknown. He commanded with unheard-of effect. The powers of the natural and moral world alike obeyed him. For this, though unknown by all, and envied and hated by the Prince and the Priest, he was able to engage the affec- tions and procure the company of a chosen few. These he colled Disciples, and trained them up in the knowledge and love of his kingdom. They had left all to attend and follow him, and were soon to be invested, by him, with pow- ers similar, but subordinate, to his own, and to be made the vehicles of his communications to all the world. The writings of his Disciples, dictated under an influence p' eluding the possibility of mistake, give an account of his character'' arid business ; — his whole design concerning our guilty and miserable world : and these constitute what he calis the Gospel, or the good tidings from heaven to men. The 'system of religion here taught, is eminently the good news, inasmuch as the holiness and hope of every rational inhabitant of the globe, have their only basis in the truths of this revelation, and man's way to Divine knowledge no othev sufficient and effectual guide. When about to separate himself from his little family, in order to secure the end of his life, he gave them the charge in the text. Addressing them officially, and therefore their successors in office, he solemnly and authoritatively required them to communicate these tidings to all nations, and pledged himself to continue the Christian Ministry to^he end of the world. To shew you, that what is here called the Gospel, or good news, is pre-eminently entitled to this appellation, and therefore worthy of universal acceptance, is the object of SERMON I. 8 this discourse. This will be accomplished by a compendi- ous account of what the Gospel is: — and to render the sub* ject as simple as possible, and easy to be remembered, I shall consider the whole testimony of Christ and his Apostles as being comprised in a Doctrine — a Command — an Invi- tation — a Promise — and a Threat. I. The Doctrine of the Gospel, — which is, — that "Jesus Christ came into the world to save sinners." This is, em- phatically, the peculiar Doctrine of the books of the New Testament. For though there are many other doctrinal truths contained in them, yet this, thoroughly understood, will be found to include them all. — This is the grand truth announced by the angel at the Nativity. " Behold I bring you good tidings of great joy, which shall be to all people : for unto you is born this day,in the city of David, a Saviour, who is Christ the Lord/' — This is the Messiah, "whose goings forth have been from everlasting," and of whose na- ture and office and object, testimony is borne in Moses and the Prophets and the Psalms. 1. In this Doctrine then, is implied, first, the ruined state of man. The Wisdom and Goodness of a God could never be employed in providing a Saviour for the innocent ; — nor for the guilty, if able to succor and recover themselves. That is, for men, who have either deserved well, or who, though {//-deserving, are in a capacity for restoration to righteousness and peace. To put them in a capacity for salvation — to expiate their guilt — to recover them to holi- ness, and, in this way, to honor and happiness — was the grand object of Christ's embassy to earth. This is his own account of it. "The Son of Man is come to seek and to save that which was lost." His name denotes his object — "his name shall be called Jesus, because he shall save hi?" people from their sins." Thus to be saved, is to be deliv- ered alike from the miseries of a polluted nature, a. id a guilty and condemned state. — From all the evils indeed, 4 SERMON I. which, since the expulsion of man from Paradise, have pour- ed in one unbroken torrent on the world, and deluged moun- tain and valley, island and continent alike, with iniquity and woe. 2. In the second place, this Doctrine implies an ampli- tude and sufficiency, in Jesus Christ, to save unto the utter- most all that cordially receive him — a power, adequate to the subjugation of every enemy of man's peace and virtue — an adaptedness of official virtue, to supply every moral want, and relieve every spiritual infirmity — and wisdom as extensive as his power, to remove all the obstacles to recon- ciliation between God and man. Obstacles, on the part of God, presented by the sanction of his law, requiring the death of its every transgressor — a sanction, which the honor of his government, and the immutability of his perfections, required him to maintain. Obstacles, on the part of man, found in the impotence of his understanding to find a way of escape, and the inveterate opposition of his will to returning to God in any way. To remove the obstacle, on the part of God, it was necessary to vindicate the perfections of God, in his denunciations against the transgressor. To remove the obstacles on the part of man, it was equally necessary to secure an influence upon his heart which should transform it into the love and likeness of the Divine law. To vindicate the Divine perfections, and establish the law, the proper wages of sin must be paid, and the curse inflicted. .The Messiah must bear in his own person the iniquities of us all, and thus furnish an expression of God's displeasure against sin, while he pardons the sinner ; and an affecting and pow- erful motive to all who return to their allegiance, never more by transgression to move his displeasure, or to incur the penalty of his broken law. It was necessary that a Mediator should have power to enlighten human ignorance, in respect of the character and counsels of the kingdom ; and grace to stoop to our infirm- SERMON I. 5 hies, that he might illustrate and magnify, in all eyes, the principles of the Divine Government, expose the evil of sin, and exemplify, in man's nature, the excellence of the precep- tive will of God. To all these purposes, the Messiah was found equal, and in the office of a Teacher and Sacrifice, a Potentate and Sanctifier, became the author of salvation to all them who obey him. "Great is this mystery of Godli- ness." "God was manifest in the flesh," according tb the testimony of the evangelist John, and as such, was "preach- ed unto the Gentiles" by the Apostles, and "believed on, in" every age of "the world." He is the source of life — "the bread of God." In him the hope of the sinner commences its purifying and animating course, and to him all the ends of the earth look for salvation. Had God exacted of man even one stone, in the foundation of his spiritual house, the temple to this day had been a ruin. But salvation is of the Lord. He is the great corner-stone of the edifice, whose whole foundation was laid, whose superstructure has been reared,- and whose top-stone is to be brought forth, in accla- mations of rich and infinite grace. JI. But secondly, the Gospel has a Command : and as all its Doctrines are involved in the one truth we have examin- ed, so all its precepts are comprehended in this one com- mandment of God — " that ye believe on him whom he hath sent." Faith, working by love, is the evangelical Law, by obedience to which, all flesh may be saved. This is " good tidings" to a world under a Law, requiring the death of its every transgressor. Good news indeed — that God can " be just, and yet the justifier of him that believeth in Jesus." — Since, " what the Law could not do in that it was weak, through the flesh," the Gospel has achieved, f For now there is no condemnation to them who are in Christ Jesus ; the law of the spirit of life having freed them from the law of sin and death.' Freed already from guilt, they are destined to perfect freedom from corruption, and shall (5 SERMON 1. ultimately inherit every good comprised in the promise oi mercy unto salvation. III. The Gospel, in the third place, contains an Invita- tion. "Whosoever will, let him come and take of the water of life freely." This invitation is universal. No nation, nor men of any rank or condition, are forbidden the privi- lege. " To every creature" the commission to preach the Gospel, extends. " In the last day, that great day of the feast, Jesus stood and cried, if an}' man thirst let him come unto me and drink." " And the Spirit and the Bride say come, and let all who are interested say come, and whosoever will, let him come, and take the water of life freely." O wretched heathens ! who have wasted all your intellectual, physical and moral powers, upon " cisterns which can hold no water," what cheering tidings shall these be to you ! What to your nation, miserable Jew ! Tired of j^our disap- pointments from lying prophets and seers, of a Saviour to come — what joyful tidings will they shortly be to you t And you, miserable worldling, of christian name !- — when in the light of the spirit of truth, j'ou shall behold your needs and your interest in the invitation — what overwhelm- ing gladness will these tidings be to you ! And what, at last, to all who welcome cordially and duly prize this Gospel, will be the delights of that banquet which has been spread by redeeming love ! IV. For the answer, take the fourth part. The Promise of the Gospel. "An entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ — I will give you rest." How sweet to the weary traveller, the man of active business, the sick man's aching frame, the galley slave, and the victim of op- pression, is the period of deliverance. Yet how soon is every man's resting season over ! But the christian's rest is an eternal day. .'Tis not cessation from toil and trial merely — but from the galling servitude and disgraceful SERMON I. : drudgery of sin. 'Tis the termination of darkness and ap- prehension and doubt, and sorrow and temptation and con- flict. 'Tis the jubilee of nations. — The rest of Jehovah's kingdom, from the war which has kept it in commotion, from the day of the apostacy in heaven. 'Tis the day of final separation, between the friends of God, and the princi- palities and powers and thrones and dominions, which have assailed his people and opposed Messiah's reign. 'Tis a rest, comprehensive of all the enjoyment of a prospective eternity of increasing knowledge, holiness and joy. 'Tis a " being filled with the fulness of God." In contrast with man's vassalage, and an imprisoned state of the spirit, it is liberty. — In opposition to the tendency of our present exist- ence, it is immortality. — Compared with the deformity and imperfection of the Church on earth, it is purity and glory. " All things," says this evangelical promise, " are yours.'" — 1 Life, death, the world, the goods of the rich, the gifts of the wise, things present and things to come.' To all who re- ceive the Doctrine, obey the Command, accept the Invita- tion, the Promise is made sure. It leads them with ac- ceptance, while here, to a Throne of Grace, and hereafter, to a crown of unfading glory. This — sinful heart ! this, is to be saved. And that the heirs of the promise " who have fled for refuge and laid hold on the hope set before them in the Gospel, might have strong consolation, God has con- firmed that promise by oath :" so that by two immutable securities they have, made over to them, all that God can grant, compatible with the retention of his supremacy, and all that man can desire, while possessing only a limited capacity. If this be the Gospel, well do we, Christian Brethren, glory- only in the Cross of our Lord Jesus Christ — and though we have not seen him, though it doth not yet appear what we shall be when awaked in his likeness; yet believing in him, we may well rejoice with joy unspeakable and full of glory ! 3 SERMON I. V. But in the last place, the Gospel contains a Threat^ and this completes the evidence, as well as the description of its evangelical excellence. The Threat is terrible ; and to an eye of flesh does not readily suggest the consistency or connection between the several parts of these good tidings : and perhaps this appendage may excite a doubt whether the Gospel be quite deserving of the appellation by which it commends itself to men. But what is the Threat ? Be not alarmed — contrite spirit ! it was never designed to distress the broken heart. Be not high minded — unbeliever ! it will be executed with palpable justice on thee, except thou art willing to be saved. He who denies the Doctrine, diso- beys the Command, refuses the Invitation, disregards the Promise, and is unmoved by the Threat, he, and he surely " shall be damned" — that is, according to inspired explana- tion, "shall be punished with everlasting destruction from 'the- presence of the Lord and from the glory of his power." This you will observe is not the language of the Law only, but of the Gospel. Not of unmixed justice merely, but of Justice looking on the world with the eyes of Grace. Of Grace, in the first place to all who hear the Gospel. Of Grace, in tlje second place, to all who shall be ultimately benefited by the Gospel ; and therefore of Grace, thirdly, to the Universe as a whole. Strange as it may appear, this very menace is, by the Apos- tle, stated to be an act of Grace to all who hear the Gospel. And none but unbelievers will dissent from this sentiment : for none but unbelievers are determined to reject salvation ; and therefore none others have any selfish interest, to bias them to such dissent. But even unbelievers themselves, may possibly be persuaded that the Threat, awful and severe as it is, proceeds from compassion toward them, so far as it has a tendency to evince the absolute necessity of a change of purpose and pursuit, and of exciting them to inquire after the way of escape. That such is its tendency, SERMON I. 9 we are authorized to say — for in sacred language we have observed that by the terrors of the Lord men have been persuaded. And though it has^ver been the language of the thoughtless and profane, as well as of some visionary theologians, 'we are neither to be driven to heaven, nor frighted into a course of evangelical virtue f yet should they ever touch the skirts of that virtue, or find the gate to heaven, this Threat will have had some influence in ren-. dering that touch desirable — some instrumentality in per- suading them to escape from death. God did not act without design in revealing his wrath from heaven, against all unrighteousness and ungodliness in men : and what it is not weakness in God to reveal, it is no virtue nor wisdom in man to disbelieve. Who- ever believes him sincere in the Threat, will be influ- enced by his belief j for faith is an actuating power, and embraces the whole testimony of God. And should so important a part of his testimony have no influence on the heart ? And is it not gracious in God to attempt to move us, by every motive which can touch the springs of_ human action ? And if destruction actually impends, is it not kind to give the warning as well as provide the way of escape ? And if we hear the note of danger, is it unmanly or unwise to be alarmed and flee ? — Or is it great- ness and courage, for a little puny thing, like man, to defy the Almighty's Thunders ; and boast of bravery in com- bating the strength of an Omnipotent arm ? As if Jehovah would not stoop to consume the briars arrayed against him, by so insignificant an enemy — or, as if even he were too weak to make a sinner tremble. 'Tis grace in God to speak in every tongue of entreaty and of admonition, of threatening and of promise, and he is in the grossest sense " a fool," who is not moved, when he hears the voice, to turn and live. But admit that there are men hardy enough to laugh at 2 1© SERMON I. his terrors, and to mock when his fear has not yet come—' Admit that there are hearts so obdurate, as to contemn alike the tender and the terribleffcmd to sin on in defiance both of mercy and of vengeance — Is it not an act of the highest compassion to the rest of the universe, to gather such out from among the just, and bind them down to a condition where they can no more annoy the heritage of God, and no more offend by their blasphemies, nor interrupt forever the pleasures of the pure in heart ? Is there any other way, to secure the peace, and preserve, uncontaminated, the vir- tue of his kingdom ? In omitting to do this, how is he to fulfil his promises to the redeemed ? How is he to shield from outrage, and fulfil his covenant with, his Son ? How, in short, is he to do justice to those perfections, which his truth is pledged to exonerate from the imputations with which the incorrigible continues practically to tax them ? In a word, without doing all this, before the sun, how far short will he ive come, of consummating the glories of his kingdom ! It seems hardly possible, that the intelligent hearer should not perceive, that the glory of God's name and kingdom, requires alike the publication and execution of this Threat; and if so, that it is fitly comprehended in those tidings which angels, and the spirits of good men, proclaim and echo back with gladness, and whose fruits they will ever contemplate with ineffable delight. To the prisoners of despair, it cannot be good tidings. Prisoners of hope, however, as ive are, it should not grieve. Tell me, I pray you, if you do not rejoice, when, after having been cruelly oppressed and trodden down by inso- lence and malice, and your best friends having undeservedly suffered with you from men who have " felt power and for- gotten right" — you see that power restrained, that will to inflict such wrongs, confined by proper authority, and ren- dered harmless to society ? And why not thus judge of the Government of God ? Is not his the proper authority ? SERMON I. II Will he not as accurately apportion punishment to crime ? Why then, may it not be esteemed good news, not that others suffer, but that their power to cause suffering is abridged? That a day is coming which shall put an end to the mischiefs of sin, and to the power of those who hurt and offend — a day which shall liberate Jehovah's kingdom from evil — when the oppressor shall cease and the vile man, no more speak villainy, and the scourge be wrested out of the hand of the malignant — a clay in which the faithfulness of God, as his patience has already been, shall be made to excel in glory, and his goodness be relieved from the charge of indifference to sin. Is not all this necessary to the pre- vention of crime, to the safety of the virtuous, and to the glory of him who has borne, and will ever bear, the sceptre of the worlds ? And, if he who would secrete the assassin, and rescue the public robber from the hands of justice, does but excite against himself the indignant sentiments of a virtuous community — how far short of genuine benevolence to God's kingdom, must we fall, to account it an unrighteous thing in God, " when he shall come to be glorified in his saints and admired in all them that believe," to rescue his people from the contamination and injuries of a guilty world ! It is in view of the retributions of that day, that Jesus Christ bids his disciples cultivate the virtues of passive courage — forbearance, patience, fortitude, meekness. — It is because such a day is appointed, that he bids us bear the scoff and jest and strife of tongues, and unresistingly take wrong, and receive outrage with christian meekness. " Dearly beloved" — is the argument — " avenge not your- selves — vengeance is mine — I will repay." The righteous leave the retribution of the wicked to that day — and not- withstanding, love his appearing. Let us not then with arro- gance such as approaches that of Eden's seducer, affect to surpass in our mercifulness, the great God himself, whose nature is love, and rear our claim to benevolence on a sup- 12 SERMON L position, which subverts the integrity and kindness of Jeho- vah's throne. — While we adore the grace, let us not disjoin it from the truth which came by Jesus Christ. If now it has been made out to your conviction, hearer — as was proposed in the beginning — that the testimony of Jesus Christ, called the " good tidings," is preeminently entitled to this appellation ; then, in the name of its blessed author, why do you not receive and welcome it to your hearts ? What barrier is there between that heart and salva- tion ? If you like the Gospel — if it be not in pretence merely, but in truth good tidings to your ear — if the Doctrine be such as you believe and love — the Command not grievous — the Invitation such as you dare not refuse — and if, of con- sequence, you embrace and rest upon the Promise — and acquiesce in the Threat — then, I repeat it, what barrier is there between the heart and salvation ? No other salvation is offered, no other possible to a sinner. And Jesus Christ came, and laboured, and died, and revived for a very differ- ent end from that you covet, if you desire any other ! The view then which we have taken of the Gospel, if sub- stantially correct, settles the question, for each of us, whether thjre exists at this time, a controversy between him and God. Whether Jesus Christ, by the Gospel, has effected a reconciliation between the Father and his heart ; or whether God and he be still at variance. Nor can the question be fairly evaded — for Christ himself has already decided the previous question, whether a man may, at the same time, love the Father and make no terms with the Son, by saying peremptorily, — " he that hateth me, hateth my Father also." What then must be the depravity of his heart and how certainly is he in a state of condemnation^ who does not love the Gospel ! SERMON II. estimate op the worlds morality, Mark, x. 21. Jesus beholding him, loved him ; and said unto him. One thing thou lackest. A HE case stated in the narrative of which this passage is a part, is a case of every week's occurrence. It is the case of thousands who are this day before the altar of God — of every man, who, instead of asking life, in the humble and fervent spirit of the publican, comes running to Jesus with the self-righteous enquiry — "What lack I yet?" It is a case, however, which demonstrates, that a man's character may be of very fair exterior, while utterly destitute of goodness in the eye of God. That he may be able to say, in fancied sincerity, when the commandments are read to him, " all these things have I kept from my youth up," and still possess that temper, and abide under that condemna- tion, which exclude a man from the kingdom of heaven. Nay, that in all his manifestations, he may appear to de- serve the approbation, and love of mankind, and still lack the one thing, for want of which, this young man was re- proved of his Lord, and sent away sorrowing. But the case before us, furnishes another thought, not un- worthy of consideration. It involves the sentiment, that the 14 SERMON II. moral excellence, recommended and enjoined in the two ta- bles of the law, is so consummate, that, to a good heart, its very appearance is captivating ; and that such a heart will bear testimony to this truth, by throwing around the subject of seeming loveliness the arms of its warmest affection. This is the natural operation of that "charity" which "hopeth all things," not forbidden by evidence, and of which Jesus Christ is, in all his conduct, so excellent a model." He saw in this young man the appearance of such excellence, and no sooner did he behold it, than he " loved him." But the same charity which carried Christ such a length on the one hand, moved him on the other, to put the moral- ity of the youth to the proof — to bring these appearances to the touchstone, by which Christian morality and this world's righteousness are distinguished : and thus to give practical evidence, that the same " charity" which "hopeth all things, rejoj&eih" only "in the truth" We can do no better service for those who sustain the same character with this man, than to hold up this test be- fore them ; that in this mirror they may see, there is " one thing" wanting in their morality, and that with all their loveliness, in our eye, as well as their own, the deject of that one destroys their title to the kingdom of heaven. Let them observe then, that the subject of our contempla- tion was one of the world's best men — as perfect an exhibi- tion of the virtue of unsanctified hearts, as poor human na- ture ever made ; as perfect at least, as ever fell under our observation. The claim of this man to goodness, was as well founded, as that of any one, whose righteousness is of the law, and of the will of the flesh, rather than of God : and yet, he was the subject of Christ's condemnation. His claim to the character of an innocent man — a good man, was as well supported as that of any youth unborn of the Spirit, and yet, as appears in the sequel,' his righteousness, when brought to the test of forsaking all and following SERMON II. 15 Christ, proved to be founded in mere selfishness. His in- nocence involved idolatry, and his goodness, brought into the light of the sun, was transient "as the morning cloud, and the early dew." If it were indeed so, and our youth have no other ground of acceptance with God ; and our old men, a righteousness which can no better bear the test — then, a nation of such men might have been crowded into Sodom, and not have had righteousness enough to have delivered the city. The imaginary triumph, therefore, which the world's moral man enjoys over the Christian, whose appearance may some- times be more exceptionable, is altogether premature. He forgets the principle established by our Lawgiver, that it is very possible a man may seem to have kept the law "from his youth up," and yet have nothing of the righteousness by which a sinner is justified. He forgets too, in taking to himself the honors of such a triumph over the fallen Da- vid, and Noah, and Moses, that God acknowledges for them, a righteousness, in which he has no interest, and a righteous- ness in them, of which he has not a tittle ; and that while they stand on a foundation which will survive the wreck of time, and which the tempest of the great day .of God's wrath cannot shake, his boasted edifice is built upon the sand. He should have suspended his triumph, till he had demonstrated the error of the inspired sentiment, that he who builds his hope on the righteousness of the law, can sustain the ground of that hope only by showing, that against this law, he has never, even in one point, offended — since, if he has transgressed only one of the least of the com- mandments, God will reckon him guilty of all. Comparing, then, the rebuke in the text, with this decision, instead of glorying in his virtue, we should hear him exclaiming, with Isaiah — " 1 am undone, for I am a man of unclean lips !" Or saying with Paul, " wretched captive of sin ! who shall 16 SERMON II. deliver me !" We should see him, with the man of Uz, sitting ia sackcloth and self-abhorrence — repenting in dust and ashes. We have now come to the point on which, the question we are to settle, principally turns. We do not hesitate to admit, that this man's morality has in it an appearance of loveliness. We do not mean to detract an iota from the distinction, to which the honest man is entitled, over the knave — the beneficent and good tempered man, over the churl — the man of truth and sobriety over the drunkard, glutton and common liar, and the decorous in speech and manners over the wanton and profane. — We do not mean to say, that there is not deservedly, a very broad line of dis- tinction, between the palpable sabbath breaker, and him who seems to regard the day to the Lord — between the parent, provident of all the means of temporal comfort, and eternal happiness for his household, and the parent, careless and negligent of their present and future good — between frugality and profligacy, compassion and hardheartedness, between the man who follows, and him who refuses to fol- low the dictates of his own conscience — between an exterior habitually fair and its opposite. But the question is, whether in the measurement of this morality, by the standard either of Moses, or of Christ, it amounts to righteousness 9 — whether either in the scales of truth and grace, or of law, it is right? This is the only question. — For if it is not, if it come not up to one or the other of these standards, it is not righteous- ness at all; and the one character is as far from the Divine acceptance as the other. The claim we are now examining is under the Law alone; and if this morality is, in all respects, such as the law demands, then, its subject not only stands acquitted of sin, in the judgment of his fellow creatures, but wants nothing to enti- tle him to justification in the eye of his God. — But if it have one defect, in spirit x matter or form, then, for whatever else, it may be valued, it is utterly worthless for justification. SERMON H. 17 Should it be found, however, instead of a defect in measure, to want the very nature of righteousness — if in fact it be but a finely polished, and well dressed statue — a body without a soul — then, it is obvious, the claim of its subject is lost, and his expectation of acceptance for the loveliness of his moral- ity, perishes at once. Now Jesus Christ has taught us that this is the case : for while he affirms that the law demands all the soul, he shows that this man's keeping of the law had no soul in it ; and that his heart and his morality looked to very different objects. The one, had the appearance of the righteousness of the law, the other, went after its covetousness, and was therefore a palpable violation of the law. But Christ assures us, that the very spirit of the law, that without which we cannot ap- proach the righteousness it demands — is the very thing which this young man's morality wanted ; and that without this one thing, though he were an angel for knowledge, a saint in compassion, and a very martyr in his sacrifices, he would still be nothing before God. Hear hew the Lord of the conscience has summed up the duties of the ten com- mandments of the law. " Thou shalt love the Lord thy God, with all thy heart, and with all thy strength,, and with all thy mind, and thou shalt love thy neighbor as thyself. Do this, and thou shalt live." Have you found virtue such as this, in the morality which this world's best man has pro- duced ? Do you find such in the example before us ? On the contrary, Christ only puts it to the moderate proof of giving up its devotedness to earth, and leaving all for him, and, like the leaves of the fruitless fig tree, all its righteous- ness withers away. He did not demand of the young man, the relinquishment of any thing more than corruptible pos- sessions, in proof of his love to God, and yet, even this de- mand was greater than his morality could answer. This at once betrayed the object of his supreme affection, and though it be of no consequence to the argument what that 18 SERMON II. object is, so it be not God, it demonstrates the insufficiency of all morality which has not this religious principle for its basis. There was something he loved more than God ; and therefore, since supreme love to him is the least the law de- mands, and will ever accept, he was fairly convicted of a total destitution of the righteousness which he affected to have possessed from his youth. Does the salvation proposed in the Gospel, abrogate the law ? — Does it annul this principle of the law ? On the con- trary, it establishes it. It does indeed wave the measure of personal righteousness which the law exacts, but the nature of the moral excellence required by it — the principle of su- preme love to God — the spirit of the law — is retained, in the scheme of salvation by grace ; and, indeed, is the very thing to which the Gospel restores us. Therefore, as we are hereafter to show, the morality of this young man, was as unlike the righteousness required by the Gospel, as it was remote from that enjoined in the law. I am aware that there is something extremely mortifying, and even revolting to our natures, in being set down, in re- gard to justification, with pirates and prostitutes, and in taking rank, as regards legal obedience, with thieves and publicans, after we have been at the pains to avoid their crimes, and to adorn our lives with a graceful and accom- plished morality. But if it be an unquestionable verity, that Our righteousness comes not up to the standard of Divine erection, and if it be no more of the nature of holi- ness than theirs, why may not the eye of God, without being evil, discern the fact? And why is it not just in God to give to all unrighteousness its own name, and its proper condem- nation ? If my alleged justice, have no other ^source, than that exactness of distribution which is obsei'ved among thieves and pirates, in the division of their plunder — if my compassion to my neighbor, have no higher character than that animal instinct which leads the herd to express the cries SERMON II. 10 of nature over one of its species in distress — and if my chas- tity, and my honor, have no more claim to a holy origin than the occasional virtues of the basest of mankind — why should not the God of truth, denounce my morality as un- righteousness, as well as their immorality, and consider us alike far from the obedience he demands ? Jesus Christ, we should remember, will hereafter be the Judge, as he is now the expositor, of his own laws. He declares the sixth commandment violated by my causeless anger, as truly as by my neighbor's murderous knife : and the seventh, as certainly by my libidinous thoughts, as by his practised arts at seduction : and the eighth, by my neg- lect to relieve my poor neighbor from distress, as by taking away the property of the rich. And though the crimes of my neighbor may be more obvious to men, and more gross even in the eye of God, yet Christ affirms my want of obe- dience unto righteousness, to be no less real, and my con- demnation no less certain and no less just, though my demerit be not of the same extent. So long then, as my morality extends not to the principle of the law, whether I feel or not, the necessity of a better religion, it is certain I have no more relish for it, and no more community in it, than the more abandoned. With all my reputed superiority to the more openly vicious, I should enjoy heaven no better than they, were I taken thither. With my present taste unamended, my con- versation would be turned to dumb inquietude ; my cheer- fulness to sadness ; and I could not say, with the children of the kingdom, " our communion is with the Father, and his son Jesus Christ.'' — My heart is not on the side of evan- gelical virtue. 1 am hostile to the principles of the law. The glory of God is not the ultimate end of my actions, and therefore my best works are wicked — and wicked works prove me the enemy of God. That there is no error in this reasoning, you will perceive by a due attention to the following facts. — You may find 20 SERMON II. all the virtues belonging to the morality in question, among one or another, of those classes of men, which we know to be excluded from the character of the righteous, and from the kingdom of heaven. The drunkard, for example, is often found to possess a liberal and friendly disposition. The avaricious man, though he do not possess this generous temper, is strictly temperate. The ambitious, is frequently the most condescending and courtly of men : and profane men are, not unfrequently, scrupulously exact in all their commercial intercourse. Yet all these are stricken indis- criminately from the list of good men, by the direction of God. Now as from one or another of these classes of un- godly men, we are able to gather every specific virtue which is found in the morality of the character under examination, and, as in all those men there is nothing of the nature of holiness, it is very easy to perceive, that their junction in the same man, alters not their nature, and can in no case consti- tute a holy creature. The basis of their virtue is the same, and the motives from which their morals flow, have the same character ; and if this man, combining all the excellence claimed by all the classes of men known to be excluded from God's kingdom, if this man, have no virtue, not found in some of them, then it is certain he has never passed the line which divides the carnal, from the spiritual world ; and " to be carnally minded is death." If there be no sophistry in all this, (and if there be, we must abandon some part of the Word of God) — then the morality of the man who loves and serves the creature, more than the Creator, and yet unblushingly asks, " what lack I yet," has nothing in it of the righteousness which the law of God enjoins. His unrighteousness is manifest, and " we know that all unrighteousness is sin." He does not lack " the form" but he wants the " power of godliness," and without this our most specious actions are unholy. While selfishness pervades all his motives, and is in truth the soul SERMON II. 21 of his morality, a man's visible actions may be through life a fac-simile of the visible actions of Jesus Christ, and his soul remain as far from righteousness unto justification, as that of the hollow-hearted disciple who betrayed him ; or as that of the Sanhedrim, who called him an impostor and hung him on a tree. Who does not perceive then, that the " one thing" want- ing in the morality of this amiable young man, was essential to righteonsness ? And who, pretending to reason and com- mon sense, does not know, that to lack any thing essential to righteousness, is to be destitute of righteousness altogether ? This young man then, does not answer the inspired descrip- tion of a friend of God. He was not a disciple of Christ — he was not an heir of heaven. Every suck man has the testimony of Christ that he pleases God. When therefore, the young ruler is brought 10 his bar, though he have the testimony of the whole world to the loveliness of his character, we see clearly that he must be condemned, because he has nothing of the righteousness which the law demands. Let us now examine the terms on which mankind are promised justification by the Gospel. Let us see if the same man, with all his embellishments, finds in this tent, a bed any better fitted to his length, or a covering, in which to wrap himself more securely, or a pillow on which he can repose in stronger assurance that his peace is made with God. He must have been inattentive to the language of the Gos- pel, or have entirely mistaken its meaning, who has not learned, that it requires a righteousness as perfect, as that re- quired by the law. The difference between the law and the Gospel is, the one requires personal righteousness without spot, the other accepts a vicarious righteousness of the same character, in a surety. Who has not seen the Apostle, lev- elling the whole artillery of Sinai, against the man, who goes about to establish his own righteousness, instead of 22 SERMON II. submitting himself to the righteousness of God ! who has not heard, a hundred times, from the lips of Jehovah's messengers, that in the Lord, and not in works of law, man has righteousness and strength ; and that " there is salva- tion in no other !" — And who does not know, that this righteousness of Christ, is received and secured by faith alone, that God might be just, and the justifier of him that believeth in Jesus. In language plain and intelligible to every honest mind, it is settled, that faith is ever to be one condition of a sinner's salvation — That " he who believeth shall be saved ;" and that whoever can make good his claim to faith in Jesus Christ, is no longer under condemnation, but has " passed from death unto life." Now every child, who is able to put these thoughts together, must perceive, that God has abated nothing of his original demand on man, save that when the law was impotent to give life to the trans- gressor, God gave it to him through his Son ; " that the righteousness of the law might thus be fulfilled in us, who walk not after the flesh, but after the spirit." Did not Je- sus Christ pass to the end of the law for righteousness, and bring in for the believer a ground of acceptance which can no more sink from beneath his feet ? And is it not explicitly declared, that to those who believe in him, "there is," for this cause, "no condemnation"? If then, righteousness come not by the law, and Christ died not in vain, then the believer is complete in him ; and by virtue of his obedience unto death, is as just before God, that is, as free from legal condemnation, as if he had personally fulfilled the law's de- mands. But, it is to be remembered, the faith which takes hold of the righteousness of Christ, is not a dead and barren specu- lation. It has the property of a living and restoring power. It puts into the morality of its subject, an animating and pu- rifying leaven, which raises the soul to God, and diffuses through the whole man the spirit of obedience. It subdues SERMON II. 23 the dominion of that carnal mind, which docs its works to be seen of men. It is a faith which works by love ; and which brings to the heart that great peace, which is expressly said to be characteristic of them who love the law ; that peace, which never fails to accompany spiritual-mindedness. It secures the life of the soul, by uniting it to Christ, and by ensuring that repentance from dead works, which is re- quisite to the acceptable service of the living God. So that instead of disparaging good works, as the doctrine of justifi- cation by faith, is said by ignorant men to do, it is that one thing, essential to constitute any work a living sacrifice, ho- ly and acceptable to God. "Without me," said Jesus, "ye can do nothing" — " but he that believeth in me, hath life, and," continuing to believe, "shall never die." For all this, we have the warrant of God's word. But where has he said, if ye possess that heartless morality, which the infidel practices no less than you, that you shall be saved ? When did he say, and to whom did he say it — that to pass with reputation in the church, is enough to con- stitute you righteous in his sight ? Instead of this, he calls on every man to supply in himself that one essential thing, by denying himself, taking his cross, and following, Christ. The young man, with all that loveliness of manners, and all that exemption from vice, and all that sterling integrity, with which men of the world compliment each other, could not endure this. The way of righteousness by the Gospel, as well as by the law, was too strait and too refined for him ; and more sober, but no better than before, he went away grieved, and unfit for the kingdom of heaven. The " author and finisher of the faith," could not call him his disciple as he was, and he would not be prevailed with to humble himself to the terms, by which alone, any sinner can attain to eternal life. Now the grand defect of this man's morality was, that he loved something, (no matter what) more than God. Was 24 SERMON II. > he not then unreconciled to the Law, which forbids man to love any thing more than God ? And was he not destitute, too, of the faith which Christ demands? — the faith which works by love to that law, and overcomes the world — the world, ever idolized by the wicked ? How then, I pray you, did the Gospel help to prop up the wretched edifice, which tottered to its base at the thunders of the Law, and in the ruins of which, he would sooner be buried, than flee for re- fuge to the hope set before him in the Gospel ? Thus fatal to all this world's morality, are the precepts of the Law, and the Doctrines of Christ. If it fall on that rock, it is broken ; if it be fallen upon by this rock, it is ground into powder. He who builds upon such morality the hope of acceptance, virtually makes God such an one as himself; and he cannot, ought not, will not, bear from a creature — a sinful creature — an indignity like this. The man who persists in offering him such an indignity, is, on the most favorable supposition, in a spiritual lethargy ; and the language addressed to him by Jesus Christ is, "Awake, thou that sleepest, and arise from the dead, and I will give thee light." "Young man! I say unto thee arise," and,-nO longer content in your conformity to this world, "be trans- formed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God." The morality we have contemplated, flows from a foun- tain, which has filled our world with confusion and misery. It is a morality, in view of whose source, the soul of Christ was exceeding sorrowful, even unto death. It produced such a spectacle as shocked even Roman insensibility, and at which the sun, and stars, and rocks and graves, gave signs of mourning and wo. It is the morality of a Pharisee, which tithes mint, and annise and cummin, and neglects the weightier matters of Judgment and Faith, of Mercy and the love of God. It js a morality which stands erect in the midst of the Temple, and thanks God for its superior lustre. SERMON II. 25 while draining Christ of his heart's-blood, and leaving it to Publicans, who make no such pretensions to legal righteous- ness, to avail themselves of that blood, and to go in upon it to the kingdom of heaven. All this notwithstanding, it is a morality with which many a sinner can lay down his head, and lull himself under the altar, and retire to his ordinary concerns, as fearless and inconsiderate of the wrath to come, as if it sealed his pardon, or placed him in the number of them who need no repentance, because they went never astray. This is a morality, unbeliever ! which you can practise, but which will have no advocate before the tribunal of Justice, where its deluded subject is soon to hear the last sentence the wicked will ever hear from the mouth of the living God. If, then, there be in this assembly a single soul, who has nothing better than this, in which to appear before Jesus Christ, and who, with self-complacency, can rush in his rags into the presence of his Judge, and demand of him, " what lack I yet ?" — I entreat that soul to consider, whether his be not exactly the condition of the man who, thinking himself to be something when he is nothing, deceiveth himself. And I beg of him, while he attempts to expound the enigma, that the " heart is deceitful above all things, and desperately wicked," instead of throwing away any thing which is lovely in his appearance, and instead of abandoning the form of right actions, only to withdraw his confidence from them, and to add to the right form, the infusion of that holy principle, which alone constitutes actions good, in the sight of God. And if there be any one among that sex, who have most of this native and acquired loveliness, and who are most sus- ceptible of flattery ; — if in short there be one, in this assem- bly, of any sex, or rank, or age, depending upon doings or appearances, such as flattered the hopes of the young ruler, and who imagines because he is not grossly vicious, like others, that his heart is right with God — T beg him to see 4 26 SERMON II. that the righteousness on which he so depends, is like the props and blockings of the ship upon the stocks, the very obstacle to her embarking on the element for which she was built ; and that until this is loosed and swept away, and she be raised above it, however thoroughly her ways are smooth- ed, and however capacious, and noble, and sustaining the richest freight, she will be as far from answering the end of her existence, as if every timber were still standing in its native forest, and every bolt still lying in its native bed of Ore : — And though, you put on all her tackle, and spread all her canvass, and give her all the breeze which would be necessary to bear her to her destined port, she will never" move at all toward the haven. The artificer will have be- stowed the labor, and the proprietor incurred the expense in vain ; and all the expectations of the beholders will have been gotten up like this fair fabric of human device, only to perish on the stocks. Whoever, then, will escape so unwelcome, so intolerable a disappointment, let them seek first the kingdom of God and his righteousness. Let them imbibe the spirit of him, into whose gates they would enter, and in whose immortal pleasures and honors they would partake — for " if any man have not the spirit of Christ, he is none of his." SERMON III ©BEDIENCE ESSENTIAL TO SALVATION. Revelation, xxii. 14. Blessed are they that do Ids commandments, that they may have right to the tree of life, and may enter in through the gates into the city. X HERE would be little cause for apprehension that there are few chosen to salvation, might every one who saith Lord, Lord, enter into the kingdom of heaven. Crowded to over- flowing, would be the mansions of the just, might the claim to acceptance be universally acknowledged, " we have eaten and drunk in thy presence, and prophesied in thy name, and in thy name done many wonderful works." But, amidst the immense diversity of foundations on which men build their hopes, there is only one which will stand ; and among all the variety of evidence relied upon, that they are building on that foundation, there is but one species of proof which will be admitted in the court of heaven. The founda- tion of hope, is the atonement ofChrist ; the evidence of be- ing built on that foundation, is obedience to Christ. It is not then the man, who in a vision or a trance, has been caught up to paradise, and heard unspeakable words — not he whose relation of experiences, draws tears from every eye, and most easily wins the charity of the church — not 28 SERMON III. the man who has astonished the world by splendid acts of beneficence — not he who has compassed sea and land, to make proselytes to his sect, or whose preaching has been at- tended with wonderful effects on the bodies and the passions of men, to whom is promised the crown of glory. That man of trances, may have had the heart of a sorcerer. That relater of experiences, may be found a deceiver.. That prodi- gy of generosity, may have given alms only to be seen of men. That powerful preacher, may have been an unbeliever, and that zealous laborer for proselytes, two-fold more a child of delusion, than the subject of his conversion. One would think, from what he beholds of the religious world — their discordances of sentiment,their difference of rites, their variety of worship, and the zeal of each for the peculari- ities of his sect, that there were as many Gods and Saviours, as there are religious distinctions, and that the path to heaven is as manifold as their Gods. A thorough examination of the scriptures, with a humble and prayerful spirit, brings us, however, to the conclusion, that there is but one " name given under heaven, whereby we can be saved," and that the most simple and infallible criterion of a title to his salva* tion, is obedience to his commands. To the exclusion of this test, no other can be genuine. This, comprehends every other. — Him, who saith he loveth, or even knoweth God, and keepeth not his commandments, inspiration pronounceth a deceiver, and into the holy city, we know, enteretb nothing that maketh a lie. But obedience is not possible without a rule. And no rule, by which we can please God, is given us, other than the precepts and example of Jesus Christ. Without him., we have no system of truth to believe, and without faith in such a system, no foundation for obedience exists. All that passes for religion in the world, other than what is compre- hended in obedience to Jesus Christ our Lawgiver, is mere delusion, and all hopes of future happiness drawn from any SERMON 111. 29 other source than the grace of God in Christ, like the base- less fabric of a vision. They may form a pleasant amuse- ment for a night, but with the slumbers and the darkness, those hopes shall flee away, and leave not a trace behind. In the discussion of this subject, I propose to show First, That obedience to Christ is necessary to prove us his Dis- ciples. Secondly, that the connection between obedience, and a right to expect sal\ ation, is a connection of Grace. And, in the third place, that obedience is of essential im- portance to happiness. I. First, the proof of being Christ's Disciples — They do his commandments. There are not wanting teachers of religion who imagine, that the Doctrine of Justification by Faith, is subversive of the practice of holiness. We are happy to be able, in the simplicity of Christ, to overthrow such an imagination. Throughout the Bible it is declared with equal explicitness and fulness, that to do the will of God, in opposition to the will of the flesh, it is necessary that we believe in his Son — and that to do it in singleness of heart, as unto Christ, in opposition to a mere seeming performance, is the only proof of the genuineness and purity of our faith. The prevailing sects in the day of Christ's personal ministry, observed merely the letter of the commandments ; and be- cause they affected obedience to God, while their hearts were far from him, he denounced them as " a seed of evil doers and a generation of vipers." God has directed that we do all things heartily as unto the Lord, and in the name of Christ. — Disobedience is a practical contradiction of this rule. Nothing is of the nature of obedience to God, which is not conformed to the spirit as well as letter of the law ; and this conformity cannot exist without love. No acts, or exercises, therefore, of a heart destitute of love, (since they regard not the spirit of the law,) can partake of the nature 30 SERMON III. of obedience. They are not a doing of the commandments, however similar they may be in their form, or exterior char- acter, to the letter of the precept. But why talk of doings, say you, when man is to be jus- tified by his faith ? Plainly because doing is not opposed to believing, but believing is a doing of one great command- ment of God. True faith, is an act of the highest obedience, and as such, it is a duty founded on that command, without whose performance, it is impossible to please him. For this, said Christ, ' is the Father's will, that ye believe on the name of the Son of God, and that every one who believeth on him, should have everlasting life.'— But in any other view, than that of an act of obedience to God, faith is neither a virtue, nor a criterion of virtue. And though I have all faith, so as to remove mountains, and even to suf- fer martyrdom, it profitelh me nothing. Let the man who is destitute of the spirit of obedience to God, tell me he be- lieves, and 1 will answer him — the Devils also believe. Let him say he believes and was baptized, and therefore accord- ing to the word of God, must be saved — I answer, Simon Magus also believed, and was baptized, but having nothing of the spirit of obedience was pronounced to be " in the gall of bitterness, and bond of iniquity." Jesus Christ owns re- lationship to no man, who offers any reason for his accept- ance, which excludes sincere obedience to God, and a doing of his will from the heart. " Who is my mother, and who are my brethren ? Whosoever shall do the will of God, the same is my brother, and sister, and mother." When, there- fore, exulting in the thought of being the parent of the babe of Bethlehem, the matron exclaimed, " blessed is she that bare thee ;" Jesus answered, " yea rather, .blessed are they that hear the word of God and keep it." The endearing and indissoluble union between Christ and his disciples, is constituted by a unity of spirit in regard to the will of God. SERMON in. 31 But some will say, that this is life eternal, to knoiv* the true God, and Jesus Christ, whom he has sent. True, yet this knowledge is not a mere light in the understanding, like that relating to human science. Men not unfrequently take their light for religion, when it is only a thing of the head, while obedience is of the heart ; when it is a knowledge only of what they ought to be, rather than of what they are. It is the application of knowledge, to the end for which it is given, and this alone, which renders the enlightened, holy. Thus to apply our speculative knowledge, is an act of obe- dience ; and to neglect so to apply it, is disobedience. The servant who knew his Lord's will, and did it not, was beaten with many stripes. To know, without corresponding exer- cise and action, therefore, is not to comply with the Divine will. On the other hand, to him that knoweth to do right, and doeth it not, to him it is sin. It was to men who hung upon the lips of his personal ministry, Christ said, " if ye knoiv these things, happy are ye if ye do them." Many whose heads are stored with the precepts of the Gospel, bear testimony to the fact, that such happiness is not theirs. As faith is the evidence of things unseen, and rests on the testimony of Christ, whpm the Father commands men to hear, and is therefore of the nature of obedience; so to reduce our knowledge of christian doc- trine and precept to practice, results from a confidence in Christ's testimony, and is therefore of the nature of faith. Not to believe, is to impeach God's veracity ; not to obey, is to deny Christ's authority ; and both these are daring acts of hostility, against the Father and the Son. Fitly, there- fore, did Christ give us this criterion of our discipleship — * The Author might have shown such an objector his ignorance of the use of language. Indeed, he has done it in effect, but it should have been done more explicitly. In the language of John, the word " know" is used, by synecdoche, for an entire reception of the Gospel of Christ ; just aB " faith" i3 used by the sacred writers, not only for simple belief, but for the sentiments and conduct which should follow from believing. 32 SERMON III. " ye are my friends, if ye do whatsoever I command you." For there is no man without his creed ; none utterly desti- tute of the knowledge of his duty. But, as to believe the words of inspiration, and not the sense, is to reject the sub- stance, and rest on sound ; so to stand trial on a head filled with religious knowledge, without a heart to apply it to practice, is to violate our obligation in the very act of ac- knowledging it. With such men the Lawgiver and Saviour expostulates in language such as this, " Why call ye me Lord, Lord, and do not the things which I say ?" And the inference of the Apostle is — " it had been better for them, not to have known the way of righteousness, than, having such knowledge, to turn away from the holy commandment which was delivered them." Still, to the evident necessity of doing his commandments, others will offer the evasion, that God has made promises to good affections; and that to their convictions of sin, and wretchedness and helplessness, they have added the sighs of sensibility, and the sorrows of the heart. God has promised nothing to disobedience, and it is to no purpose that we have religious affections, if they be not of the pure and holy character which he has enjoined. Herod heard the gospel gladly. Judas had convictions and sorrows, which led him to repent his treachery. Saul confessed that he had done wrong. Felix was moved to trembling by the preaching of the Gospel. And even Pharoah, after enduring t}ie tenth plague, came to the acknowledgment, that God was right- eous, but that he and his people were wicked. And all af- fections which have not the spirit of obedience for their root, though they produce flashes of joy, and streams of momen- tary pleasure, and persuade men that they are the favorites of heaven, will soon die away, and leave their fond and de- luded subjects, as they found them, poor and wretched and blind and naked. . Even the heart of rock, may bring forth such promise of fruit, and the foolish virgin thus sleep se- SERMON III. 33 turely, without a supply of oil. I counsel thee, said Christ, to buy of me treasures that never fail. Such affections are too superficial, to be rested on as evidence of a title to eter- nal life. But there is a religious affection, which will afford a shelter, not merely in the summer's gentle heat, but in the storm and flood, which sweeps earth from her foundations, and buries every sand-based edifice, with its presumptuous tenant, in a common ruin. It is known by its fruits. It not only cometh to Christ, and heareth these sayings of his, but doeth them. Its foundation cannot be shaken — it is laid upon the rpck. The religious tower which answers this description, is at all times a refuge and a defence. Its possessor is serene in the last mighty ruin. He has meat to eat, when the field and the vine and the flocks of the fold, supply him no more forever. He has a right to ' the tree of life, and free access to the rivers of pleasure, in the midst of the paradise of Cod. But you have reformed your life, and this is satisfactory evidence that you are safe. You are not only more moral than you ivere, but more so than other men. No longer an extortioner, or adulterer, or profaner of the sabbath — you fast oft, and give alms of all you possess. But to whom is this done — asks the Judge — have ye done it at all unto me ? Reformation will indeed be accepted, provided it be univer- sal. But what is a universal reformation ? A compliance with the demands of the Gospel. It must reach the heart, as well as influence the life. With all your reforming, may you not have forgotten to purify first, the inner man, and to make the fountain good ? This is Christ's command ; and " to obey, is better than sacrifice, and to hearken than the fat of rams." Neither a partial reformation, nor a partial observance of some of the precepts, is counted obedience. Every command of the Gospel is of the same authority, and wherever the disposition to universal righteousness is want- ing, there the spirit of obedience is not found. We cannot 5 oi SERMON III. follow Christ, and set the Gospel against the law, as our rule of life : for on the Law and the Prophets, he founded all his precepts and habits of life. And if he came not to destroy the rule, he came to restore us to the spirit of obedience to the law. "If ye keep my commandments, then are ye my disciples indeed, and shall abide in my love." And we have this confidence in the Lord concerning the Church, said the Apostle, that ye both do, and will do, the things we have commanded you. Does not Christ always thus distinguish, between real and merely nominal disciples ? "Do not after their works, for they say, hut do not"— They act, "to" be seen of men." The Apostles followed their Master, in inculcating the spirit of obedience, in opposition to that barely literal ob- servance of the precept, which even Baalam's covetousness could not dispense with. "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord, to do less or more," still, for the love of the wages of unrighteousness, he taught Balak to seduce the people of God to sin ; and there he stands, a conspicuous beacon to men, glorying in their conformity to the law, while utterly destitute of the spirit towards the Lawgiver which it enjoins. The language of James bears directly on this point, when saying, that "he is the man, blessed in his deeds, who is not a forgetful hearer, but a doer of the word" — and when adding, that the faith which is alone, is no evidence at all of a Christian temper — of a heart, de- lighting in the commandments of God. The Apostle Paul, impressed with the same view of the subject, demands an inward and an active righteousness. And, to the same end, the Apostle John declares, that he only who doeth righteous- ness is born of God, or is in fact righteous before him. And, to put the doctrine of the text beyond doubt, we have only to add, that we cannot even offer a prayer, in the spirit of obedience, and iii conformity with Christ's direction, but SERMON III. 35 by saying — " thy will be done.''- And when, in the process of the last judgment, it shall be said to the good and faithful servant — " Well done, for inasmuch as ye have done it unto these my brethren, ye have done it unto me" — then, ihe Universe will perceive, to the joy of the just, and to the con- fusion of the wicked, that God is no respecter of persons, but that whatsoever good thing any man hath done, the same he has received of the Lord ; and that they who have not obeyed the Gospel, nor, as the servants of Christ, done the will of God from the heart, shall have been justly accounted disobedient, and recompensed according to their works. Thus 30U have before you, in the actual doing of the commandments, the evidence of an obedient temper — of a disciple of Christ ; and of consequence, the evidence of a title to eternal life. And thus we have it settled, by infalli- ble witnesses, that the doctrine of justification by faith alone, through the righteousness of Christ, is perfectly consistent with a judgment according to our works ; and that whoever declares that the belief of that doctrine tends to licentious- ness, and encourages men in sin, calumniates, not men, bin God. II. This may more fully appear, by stating, in the second place, the connection between obedience, and the right or title to eternal life. No sinner, it is obvious, can claim any thing of God as a debt. If he have a right to ex pect salvation, it must be founded upon prowme. If he have any title to life, it must be derived from a free-will offering of his injured Sovereign. I need not press the conscience, therefore, with arguments to convict it, that if there be any connection between obedience to God's commandments, and a right to the tree of life, it is a connection of Grace — of mere Grace. The law recognizes no transgressor as jusc before God. It makes no provision for remission of sins. It knows of no title to righteousness, acquired by the deeds of 3 sinner. The obedience, then, of which we have treated. 86 SERMON III. is not known in law ; nor the title to the heavenly inherit- ance, connected with that obedience. But if the inheritance, or right, come not by the Law, it must be of Grace : for that which is not due, is by necessity a gift ; and a gift pre- cludes the idea of previous obligation on the part of him who bestows it. The right, then, is acquired by a Divine con- stitution, superadded to the Law. It is a right, acquired for man by purchase ; and conferred, according to stipula- tions entered into by the Father and the Son. It is the right of a prisoner to go free, upon the surety's paying the price of ransom. To the sinner, salvation, of consequence, is a free gift ; while to the mediator, or surety, his deliver- ance is an act of righteousness. Christ, however, came to redeem us, not only from guilt, and from captivity, and bondage, but to purify us unto himself, a peculiar people, zealous of good works. Our obedience, is the evidence of our having become partakers in this redemption ; and not at all, either the cause, or means of such redemption. Our restoration to the spirit of obedience, as well as to the for- feited inheritance, is the effect, and not the cause of redeem- ing mercy, and saving love. And hence, it is fitly said, that "it is not by works of righteousness, which we have done, but of his mercy he saveth us, by the renewing of the Spirit," shed on us at Christ's intercession. Hence also it is obvi- ous, boasting is excluded. The right or title to life, is "not of works, lest any man should boast ; for we are his work- manship," and for our very obedience, indebted to his grace. And after our best obedience, it becomes us to say, we have conferred no favour. There is nothing in present obedience, which atones for the want of obedience, from the beginning. And were our present obedience legally perfect, and our life as unexceptionable as our rule, we should still be required to say, we have done no more than it was our duty ever to have done — Duty, and nothing more, even though our forfeited title to life should not be restored. Christ, however, having SERMON III. 37 expiated our guilt, has given eternal life, as well as "the power," or privilege, "to become the sons of God, to as many as believe on his name." In acknowledging salvation to be thus altogether of the Lord, Christians offer nothing com- plimentary, or superfluous to his name. For it is an essen- tial part of their obedience, that they renounce all dependance on their personal righteousness, as a ground of their accept- ance. And to be taken off from such dependance, and made to rely wholly on the atonement of Christ, is the great work of God. Self-righteousness is incorporated with our very heart's-blood, and is found often, in as rank luxuriance, in the grossly vicious, as in those of the most Pharisaical ex- actness. But they who are Christ's, have crucified this vain conceit. They "count all things loss, for the excel- lence of the knowledge of Am," and freely suffer "the loss of all things," to be found, having on the righteousness which is of God, by faith in him, who died for our sins, and rose for our justification, and who has become the author of eternal salvation to all them that obey him. III. To perceive, then, the importance of such obedience to happiness, it is only necessary to recollect, that without the spirit of obedience, there is no possibility of restoration to the Divine image or friendship, and no evidence, of con- sequence, of a title to the heavenly inheritance. And with- out such restoration to God's image and favour, how can a rational being be happy ? Will you call that man blessed, who has no earnest of the purchased inheritance — who bears no resemblance to Christ — who has fallen into the condem- nation of the Devil — who is alienated from the life of God — who is exposed to die in his sins, and to have a never end- ing residence and recompense with the enemies of God ! Call himself happy he may ; and he may be so called by a world destitute, like himself, of faith in the threaten- ings of God — but Jesus Christ, pronounces him wretched, miserable, accursed ; and we know, that his testimony is 38 SERMON III. true. But " the good man is satisfied from himself." His own experience teaches him, that to be brought into the honorable relation of a son of God, and to hold in his hand a title to future glory and immortality ; and to possess, in his breast, an earnest of eternal bliss, which sweetens the intercourse of life, and removes the sting of death, is solid good. Likeness of nature, begets likeness of enjoyment. Is God happy ? so then must his children be. " If any love me" said Christ, him will my Father honor, and where Jam, there shall my servant be." Who wears the purple of a thousand realms ? Who wears the sceptre of as many pro- vinces ? Let him try to exchange them, with the christian, for the bliss of one hour's consciousness of being exalted to virtuous desires ; of resembling the best of beings ; of being allied to God ; for the glory of daring to be a follower of Christ at the hazard of bearing the ignominy of his cross. God forbid we should deny, that in keeping his command- ments, at any expense, there is great reward. Is there no happiness in the love and pursuit of what is lovely ? Is there not high satisfaction, in doing right, from right principles — in serving God with goodwill, on the ground of obvious justice, gratitude and love ? If not, then to be a christian, is not, as is asserted in the text, to be blessed. But miserable is that man who awards such emptiness to christian virtue.; and wretched he, who does not know that a consciousness of having done well — of having pleased God — of having per- formed one duty accepted of his Judge — is of more real value, than all the glories of earthly conquest, and the hom- age of the world. To be good, rather than great, to be ac- tuated by the motives which adorned all the actions of the Son of God, and to find our victory over sin^and the world, complete, at last, through our Lord Jesus Christ ; is to possess " bags which wax not old, a treasure which faileth not, eternal in the heavens." SERMON III. J. We learn from our subject, first, that there will be much " weeping, and wailing, and gnashing of teeth," at the last day. If all are to be placed on the left hand, who choose Christ only as a Saviour from hell, and all who obey him not even in form, as well as all who obey him not in deed and in truth — how great must be the throng, from the Mosque, the Monastery, the Synagogue, the Pagoda, the Temples of Protestant lands, and the habitations of men who have no Temple but the world — how great must be the throng, who will be disappointed at the bar of Christ ! How vast the multitude to whom he " will profess, I never knew you ; depart from me, ye workers of iniquity !" 2. We perceive, in the next place, what a slender hold they have, on the promises of salvation, who make their good works the basis of acceptance with a merciful God. The obedience of Christ unto death, is the sole ground of a sinner's title to the promised inheritance. " Other founda- tion can no man lay." Yet the visible Church, and the nominally christian world, are thronged with men, who hope for the mercy of God unto eternal life, only because they have sustained a fair moral character — because, without at all regarding the temper, and spirit, and motive of their ac- tions, they have conformed to the letter of the christian pre- cepts. But such conformity is not of the nature of obedi- ence. This regards, not only the form of the action, but the spirit from which it proceeds : so that were obedience, as they suppose, the ground of acceptance, they would be as far from salvation on that ground, as they are on the princi- ple, that it is indeed good evidence of a title to eternal life. In this view of the subject, it is a peculiar infelicity to be ig- norant of the nature, and necessity of the atonement. Such ignorance and unbelief, confident and easy as its subjects are in their security, is an infallible mark of an unhumbled heart — of a soul unreconciled to God. For all men of er- roneous sentiments, on the subject of the great salvation, wo 40 SERMON III. have cause to tremble ; but for this class, of all others, we have the least ground to hope. They have neither such obedience as the Gospel demands, in evidence of reconcilia- tion to God, nor, by their own testimony, have they that faith in Christ, to which the promise of life is graciously made. They have evidently stumbled at the stone which God has laid in Zion for a foundation, and on which (as it is written) he who builds his hopes and works, shall never be confounded. Such professing christians, the believer will pity ; for them he will fervently pray ; but this is the all which they will allow him to do. Their delusion is, to their hearts, sweeter than Divine wisdom, and their obsti- nate adherence to it stronger than proof of holy writ. They have ceased to listen to argument, and would rather lose their confidence in the inspiration of the sacred writers, than be convicted of their error and corrected. And should we at last witness concerning them, as of Jerusalem, that the things of their peace are forever hidden from their eyes, we may, indeed, like our compassionate masler, weep over their city when we behold its desolation ; but ours will be tears neither of surprise nor of joy 3. In the third place, our subject forcibly reminds us, of the iveakness, as well as wickedness of men, who either because they suppose themselves unable, or because they sup- pose obedience unnecessary to make their salvation sure, neg- lect to do his commandments. Surely, it is very great weak- ness to suppose that any man is to be saved without obeying the Gospel of Christ, when he has explicitly and absolutely declared that such shall be punished with everlasting destruc- tion : and as certainly, it is very gross wickedness, to charge God with having given us commandments, which he has put it out of our power to obey, and yet made obedi- ence the criterion of our title to eternal life. This charge fastens on the word of God a palpable contradiction. For he has expressly declared, that a willing mind, is all that he SERMON III. 41 demands of those who have not the power to do any thing more in the way of obedience ; and as we are free, every man is able, at least, to will to obey God ; that is, every man possesses the spirit of obedience — the will to obey, unless he deliberately prefers not to obey. " He that reproveth God, let him answer it." 4. We learn, from our subject, the guilt of men who stumble over the sins of professing Christians. If God had said, that all who professed to be his people, should prove to be his people, they might be blameless ; but in his word you find it written that "many are called, but few chosen." To fall over disobedient professors, then, is your fault — to give occasion for it by disobedience is theirs ; and every man shall bear his own burden. 5. Finally, brethren, how inexcusable, and how doubly wretched shall we be, if our expectations are cut off. We have every inducement, and every advantage to labor obe- diently, that we may be accepted of God. The Apostle and great High Priest of our profession, faithful as the Sun in his course, has shewn us the way to glory, and merited the crown ; we have promised to fight, to overcome, and wear it. " He cannot deny himself." Let us not deny him. — But, adding "to faith, virtue, to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity," let us abound " in the work of the Lord." For doing " these things, we shall never fall : but so an entrance shall be ministered unto us abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ." "Now unto him. that is able to keep you from fall- ing, and to present youfaidtless, before his presence, with ex- ceeding joy ; to the only wise God our Saviour, be glorrf throughout all ages. — Amen. 6 SERMON IV EXPERIMENTAL RELIGION VINDICATED. Psalm Ixvi. 16. Come and hear, all ye that fear God, and I will declare what. he hath done for my soul. Jo.OW comes it, my brethren, that "the people of the saints of the most high God," bury in their own breasts, that Grace which has distinguished them from their former •selves, and the knowledge of which should be diffused to its author's praise ? How comes it, that the true christian is so diffident of himself, while the false convert, noisy aud vain- glorious, proclaims his imagined conversion in every corner of the street, and in the chief places of concourse ! — That the one, by an excess of modesty, withholds from Goo" his glory, through fear of self-exaltation ; and the other blows the trumpet of his own fame, as if his self-wrought righteous- ness had made him the favorite of heaven. Is not the prac- tice of the one and of the other, alike to be condemned, las contrary to sound doctrine, and an extreme equally to be avoided ? So taught the royal penitent, by an example worthy of universal imitation. An example the more com- SERMON IV. 4G manding, as it is that of a man immediately instructed of God, in the duties of piety ; and of a monarch, who had no private and sinister ends to accomplish by such a procedure. Observe, and profit by, his caution on the one hand ; by his resolute engagedness, on the other, to do honor to his Saviour, and to encourage and animate the fellow-heirs of the inheritance, in search and praise of the treasures of Divine Grace. Come and hear — not you, who neither understand nor value the tilings of God ; — not you, sensual, and profane ! who will only ridicule and scoff at the agency of the Spirit of God. Come and hear — not you, victims of prejudice ! — not you, libertines ! who would turn the grace of God into wantonness, and deride the most sacred and the most thor- oughly attested truths of the kingdom of God. Who then are invited, to listen to the methods of his operations, who has an invincible and saving influence upon the human heart? "Come and hear, all ye that fear God" — who can appreciate his mercy, and confide in the testimony of his adopted sons. Others also must have evidence of your con- cern for his honor and for their welfare ; but this must arise from your tears and prayers — your instructions and re- proofs : it must be given in your zeal to reform them, and in a thousand signs of your solicitude for their salvation. The world must have evidence, that God is in you of a truth, and that you prize his influence ; but this is to be given them, in what alone has weight with the incredulous, the power of a holy example. In your detachment from the objects which engross them — in your heavenly-mindedness — in your su- periority to the pleasures which captivate, the employments which engage, and the sorrows that depress and overwhelm an earthly mind. Your light will shine convincingly before them, to the glory of the Father, only by this peculiar de- portment. These are the means by which alone you can 44 SERMON IV. hope to benefit them, and this is the testimony you owe t© the grace of God in their behalf. But another object is now before us — It is to Vindicate the character of Experimental Relic. ion ; and to exhibit the advantages to be derived from communion with each other, on this most interesting subject. The phrase, experimental religion, has been introduced into the Christian world, not from choice, but necessity. Not because it is to be admitted, for a moment, that any man possesses, or can possess a religious character, without experience ; but because the world have been ever contend- ing for a religion in which the heart may be excused a share, or as little as possible, be obliged to participate. Far is it, however, from the fact, as men who deny Christian experience, would persuade themselves, that it is either opposed to light in the understanding, or in any case exists without it. Equally remote from the truth, is the supposition, that experimental religion is a work of the imagination, without, any salutary influence in the regula- tion of the passions and the conduct. It is, on the contrary, an affection of the heart, productive of the soundest judg- ment. It is alike remote from a mere speculative knowledge, and an enthusiastic heat of the passions — from a mere theory of sentiment, and a mechanical and unfeeling govern- ment of the visible deportment. The christian is declared, by the author of the faith, to have " the eyes of his under- standing enlightened," and his heart deeply affected : his whole conduct, of consequence, is governed by such an un- derstanding, and such a heart. The speculative christian, assents to the truths of revealed religion ; the experimental christian goes a step farther, and tastes and sees that these truths and their author are good. The mechanical christian, frames his doings by statutes, written with ink, engraven on stone, and perceived only by the eye j the experimental SERMON IV. 45 christian has them written, by the Spirit of the living God, on the fleshly tables of the heart. Every truth of the gos- pel, of consequence, becomes, in the highest sense, knowledge. He knows that God is worthy of supreme love, because, in addition to the conclusion of his understanding, he has the verdict of his heart. He knows himself to be a sinner, not merely because he perceives the difference between the pre- cepts of the law, and his conduct ; but because he Jeels his vileness. He knows the necessity, the value, and the suf- ficiency of the Redeemer, not merely because this statement meets his eye, in a revelation which is proved to be from God ; but also, because he has felt most keenly the need of such a Saviour, and has embraced him in his affections. Thus the very image of the objects, presented him in the word of God, is formed upon his heart, and becomes anala- gous to that of natural objects formed on the retina of the eye. Let the rationalist now, compare the notions a blind man obtains of the objects of vision, by description, with those of the man, who from actual inspection describes them : or rather, let him imagine the blind man restored to sight, and he will perceive the propriety of the affirmation, that religion without experience can be no more said to exist in the human breast, than a landscape to possess beauties in the view of him who is without the organs of vision. — Con- ceive what such a man, on being restored to sight, would tell you of what had been done for his eyes, and judge, from this feeble illustration, what a christian must be able to say, God has done for his soul. Permit me to ask then whether there be any thing irra- tional, or unfriendly to the human intellect, in maintaining the necessity of an experimental acquaintance with divine truth ? Is it possible for Omnipotence to open the blind eye, and fill the soul with delight in perceiving the beautiful ob- jects with which it is surrounded — and is it not possible so to 4G SERMON IV. enlighten the understanding, and move the heart, as to give reality and excellence to the religion of the gospel ! May he not thus impart knowledge and pleasure, through the medium of the understanding and affections, with as much facility, as through the medium of corporeal vision ! The Jew may doubt, and the malignant blaspheme, but he who has experienced such an operation will tell you, in either case, " whereas 1 was blind I now see :" — and to doubt his testimony, or charge him with delusion, is a proof, not of superior wisdom or penetration, but of deplorable ignorance. The man has made trial, and by experiment proved the truth of the description which has been given him, and you call him a visionary and enthusiast. You have declined the experiment, and yet put in an exclusive claim to reason. Your claim shall be respected, when you trust your ship with the landsman who never tried his skill upon the ocean — when you commit your case to the novice, who never advo- cated a cause — when you lease out your farm to a man who has spent his life in studying the books of husbandry, without once engaging in the labors of the field. Till then, all can- did men will agree, that he is the visionary who denies' the necessity, or laughs at the testimony of experience. And if, even in the little concerns of a world which is passing awa y — jf 5 for objects of comparatively trivial and insignifi- cant character, experience alone obtains respect : — if, even in Philosophy, whom the rationalist hails as the daughter of the skies, that alone which is experimental obtains the re- gard of wise men : — if only that administration obtains con- fidence, which employs experienced statesmen in the cabinet, and experienced generals in the field : — if, in the most com- mon concerns of business, experience is atf essential qualifi- cation of the men we employ — how preposterous, how op- posed to common sense, the assertion, that it is of little ac- count, or even worse than useless, in the greatest of all con- SERMON IV. 47 cerns — the Christian Religion ! Inexperience in commercial concerns, has ruined its thousands. Inexperience in the affairs of the state, has destroyed empires ; and inexperience in religion, will delude to perdition a world of souls. Yes, a world of souls ! for once in thirty years, more than six hundred millions of human beings die — and of these, not a sixth part have even the theory of true religion : and of this sixth, how great a proportion deride as visionary — and how much greater, professedly knoio nothing of experimental piety ! To vindicate it therefore, is to take the part of Jesus Christ against the powers of darkness. Much is said, by the sober part of mankind, in behalf of practical religion ; and too much in its favor never can be said : but let it not be forgotten that practical religion, de- pends entirely upon that which is experimental. We can- not take a step in our practice, acceptable to God, if our ultimate end be wrong — and how can our motives be right, without any experience of the love of truth ! All experience worthy of the name may be comprehended in the love of God, shed abroad in the heart. Without this, a very differ- ent kind of experience has always shown us, that we are the mere sport of passion. Pride, ambition and selfishness, in some of their multiform shapes, give an impulse to every movement of the soul, and, whatever be the form of our ac- tions, necessarily render both us and them, an abhorrence in the eyes of him, who looketh, not on the outward appearance, but the heart. Hence it is, that the form of religion may exist, and does exisi often, in men who deny its power, leav- ing them the servants of corruption. Hence too, those in- numerable errors which have filled the visible church with contention and discord, and carried about with every wind of doctrine, men who have failed to secure that good thing — a heart established with grace — by founding their practice 48 SERMON IV. upon experience. That love, which prompts a man to do the will of God, the knowledge of which, is to be acquired only by experience, is alone an infallible security against fatal error. It is only by the knowledge of our weakness, our corruption, our dependance, and our obligations, that we learn to walk humbly with God. But this is a knowledge, which books will never teach us, and be our practice what it may, without such knowledge we can have no communion with God. The most bigotted men the world has ever beheld, belong to that class, who oppose practical, to experimental re- ligion — who go through all the forms of justice, beneficence, public and secret worship, with the organs of the body, while their hearts are destitute of the spirit of Christ. And if any men could have right to be bigotted, they, of all men would be best entitled to it : for who would not be tenacious of his forms, and wedded to his practice as the one thing needful, when it constitutes the whole of his religion ! But of what value is it ? Nothing which we do without respect for God, though the form, or matter of the action, be per- fectly unexceptionable, has any thing of the nature of re- ligion. It has of course an essential defect of a rational, no less than of a religious, act : and to be attached to such a service, and to lay such a stress on it, is of the very nature of bigotry, which like persecution and blind zeal, is opposed to the genius and spirit of Christianity. Hence it is, that the life of a christian is said to be " hid with Christ." It is a life, in its essential peculiarities, hid- den, not only as its nature is spiritual and of course invisible, but as it is wholly unknown to the world, who, having no experience of the hopes, and joys, and sorrows, and motives, and feelings, of a christian, cannot be supposed to appreciate them ; and this is one of the soundest' reasons for calling upon them who/e«r God, in distinction from the wicked, to SERMON IV. 49 listen to those testimonies of divine Grace, which the true christian is ready to impart, not as his boast, but for the honor of the divine mercy. Finally, that there can be no such thing as practical re* ligion without experimental, is obvious from the fact, that the gospel on all its pages, declares that every motive and every grace of the christian, from which acceptable conduct proceeds, is the fruit of divine mercy, and the gift of God. Sutler me now to ask, this being true, whether, in the nature of things, it be possible that God should impart to the soul of man these graces, and he not know it, or, in other words, not experience it. Are our hearts made of such insensible stuff, that they may be changed from the love of the world to the love of God, without any consciousness of such a change ? Can a man awake from a state of apathy — can he change the objects of his chief affection and pursuit — his studies — his companions — and his fondest expectations — can any operation indeed, of so interesting, and affecting a na- ture, be performed, as shall give his whole practice a new character — and he himself, be said to have had no experi- mental acquaintance with such an operation ! If this is too absurd to be alleged, then it must either be denied that any such operation is necessary, and so the whole gospel be re- jected ; or it must be admitted, that experimental religion is an essential preparative for that which is practical, and that they cannot in any case have a separate and independent existence. Let us put away then that incredulity, and above all, that derisive smile, implying a fiend-like malice, which is sometimes excited at the mention of experimental religion. Without experience, religion is but a chimera ; and without a substantial and cordial religion, man is lost forever ! We have endeavoured to vindicate the character of experimental religion — II. Let us look, in the next place, at the benefits which 7 50 SERMON IV. its subjects may derive, from communicating to each other, the methods and the influence of divine grace upon their hearts. Far be it from me to recommend that ostentatious and self-righteous boast of one's own favors ; or even that humble, but ill timed disclosure of our personal experiences, which characterize but too many of every christian country. He who said, on one occasion, " go home and show thy friends how great things the Lord hath done for thee ;" &aid, on another, " see thou tell no man." But there are times, when it would be ungrateful to keep silence ; there are oc- casions, when reserve would be something more than mod- esty. While the heavens declare the glory of God, and the lower world, in all its animate and inanimate portions, unite with one voice, to celebrate his goodness ; it would be an outrage, for him who is endowed with the gift of speech, and whose lips the Lord has opened — for whom he has done more than for the whole creation beside, never to show forth his praise, by declaring what has been done for him. The confession in the text, is, like that of all men taught of God, a direct acknowledgment, that the soul derives all its virtue, hope, and happiness from the grace of God. In- stead, therefore, of swelling the heart of man with pride; nothing has a more direct tendency to clothe it with humil- ity. Gratitude to God, then, demands of us at times, a per- sonal testimony to his rich and sovereign goodness. Hence, the chiefest of the Apostles, has given us an example of such humility and gratitude. — " By the grace of God I am what I am ;" and though unknown, by face, to the churches of Judea, they, on hearing of his conversion to the faith he once laboured to destroy, glorified God in him. The peo- ple, beholding the man whose sins Jesus had forgiven, were amazed, and glorified God. When Cornelius, .having called his friends about him, related to them and to the Apostle, the story of God's distinguishing mercy to his soul, they SERMON IV. 51 were all filled with gratitude and praise; while the Apostle, in the audience of them all, proclaimed the largeness and impartiality of the divine goodness to Gentiles and to Jews. Who is not filled with admiration of the divine bounty, when he sees Jehovah opening his hand, and supplying the wants of every living thing : — when he beholds him as the great Father of all, vindicating the cause of the oppressed, and pleading for the fatherless and widow : — when, by his mysterious providence, he delivers the innocent, and defeats the designs of malice ; and through the very means they em- ploy to devastate, promotes the increase, stability, and hap- piness of the earth ! But all this — worthy of* a God as it is — all this, is nothing, compared with the triumphs of his grace, overcoming even his enemies, subduing malignity by love, reforming the headstrong, pardoning the guilty, and out of corruption itself, creating a spirit in his own likeness, and qualifying it to bless mankind, to enjoy the pleasures of his kingdom, and to glorify his name forever. Who can witness, much more feel, such effects of the stupendous work of redeeming and sanctifying love, without a heart to praise, or a tongue to utter the memory of so great good- ness ? What think you of the man, who, though rescued from poverty, despair, and death, by the disinterested efforts of a generous stranger, never makes an acknowledgment, save when he can steal into his solitude — never speaks to others of the kindness he has received, nor suffers his friends to know to whom he is indebted for his competence ! Is he an ingrate ? How much more the man who confines to his own bosom, his obligations to his maker ! — Whom, when a stranger to God and to himself, grace made so great a debt- or, by discovering to him the plague of his heart, and by leading him, for refuge from justice and from guilt, to the §2 SERMON IV. cross of Jesus Christ, and to the hope set before him in the Gospel — conquered his attachment to idols, rescued him from the prison of despair, and secured to him the freedom of the city of God ! Ought not such a man, to overcome his irreso- lution, or timidity, and to do honor to his deliverer ? Ought he not to give to him " who asketh him, a reason of the hope that is in him, with meekness and fear ?" Thus in- deed man is abased, but his Saviour is exalted. Not only gratitude to God, but — 2. In the next place, the edification of the church, re- quires it. The great " diversity of operation," which is ex- pressly ascribed to the " same spirit," and which produces the same results in every breast in which it dwells, can be known, only by such communication. But as in all this variety, the wisdom of God is illustrated, and our views of his goodness extended, and even our charity enlarged, it-is of no small importance, that christians speak freely, at some time, one to another. Nor is it merely edifying, it is ani- mating also. Did you never witness the interest excited in the youthful soldier's breast, when the faithful veteran has given the narrative of his early conflicts, and, forgetting his wounds, started from his seat, " shouldered his crutch, and shown how fields were won ?" So the young convert kindles, and his hope lights up, when, in his experience, the aged christian spreads before him all the way in which God has led him, from the commencement of his pilgrimage. He gains something, even from the story of his doubts,' and fears, and falls. Good men love to hear of the operations of divine grace. And it is not an idle curiosity which wakes their attention ; nor is it gratified without a good prac- tical influence, when the reports of these operations are judiciously, and seasonably interchanged. When tidings came to the church of Jerusalem, of the power of God through the preaching of the Apostles at Antioch, Barnabas SERMON IV. 53 was dispatched to learn its operation and extent ; who, When he had arrived, and witnessed* the grace of God, was glad. It inspires love to the generous benefactor, to hear the tale of the miserable whom he has relieved ; and excites confi- dence too, in him who needs similar relief, to go to him with increased hope of obtaining like benefits. The history of the christian soldier, gives fortitude to the mind meeting the same temptations and conflicts. The example of those who have embarked, with all their stores, in the cause of right- eousness, and who have been enabled to adorn the doctrine of the Saviour, and to bless mankind, animates the soul to virtue ; and when we learn the means, by which God has wrought such excellence in men, new thoughts are conceiv- ed, new confirmation of faith, and hope, and patience, are added : we melt with sympathy, we grow emulous, and our hearts ascend to God in praise. Thus the wonderful works of God, and the verity of his word, and the truth of his promises, and the whole mystery of redeeming and saving love, in its application to man, is developed ; and we are consoled as ^ell as animated, and purified as well as trans- ported, at what God has done for the soul. Yes christians ! these narratives have moistened, with tears of gladness, the furrowed cheek ; and proved the means, of spiritual good to many souls. And thus to warm, and elevate — to ennoble, and invigorate each others' hearts, is not merely to give a theatrical representation of human happiness, and human woes : it is not to beget the lean pleasures of the player's hero, but to depict the realities of life, and yield the soul a permanent benefit in its pilgrimage to heaven. For one truth, built upon actual experience, or derived from it, has a force and virtue, worth ten thousand merely speculative. Man may, indeed, very rationally take for true, the testimony of Christ, on the external evidence alone ; but no confirma- tion is to be compared with that, produced by the corres- 54 SERMON IV. pondence of our own hearts' testimony, with his declarations. The similar experience of another, increases the force of evidence; and thus the heirs of life are mutual fellow-help- ers to the kingdom of God, and are made to hold fast their confidence unto the end. Thus charity, while she seeketh not her own, is kind ; and while never puffed up, edifieth her neighbor. 3. Finally, at some time to follow the example in the text, is requisite to command the charity of the Church for ourselves. Charity cannot believe without evidence ; nor consider that man a Christian, whose claim has no other support, than that he sits at the table of the Lord, and is neither a glutton nor a drunkard. The evidence she asks, is to be obtained, only by a comparison of our professions with our actions. If God has done nothing for our souls, no kind of life can afford evidence that we are Christians : for religion has its commencement, its progress, and its in- fluence in the soul. If a spirit of holiness be in-wrought in our breasts, and the high and lofty One has taken up his dwelling there, we shall give no false representations, and our life will not belie the tale we tell. Without the evidence of such a profession, and a corresponding life, how are we to enjoy that personal friendship — that holy fellowship, which, next to communion with God, is essen ial to consti- tute a Church of Christ ? That most important of all rela- tive duties — the exercise of love to the brethren — inculcated so frequently by the Saviour, and insisted on so much in the Gospel, as the essential evidence of our discipleship, can- not be performed towards men of whose Christian character we have no evidence, from any quarter : And from no quar- ter can it come, if it be never even declared, that God has done any thing for our souls. Such a declaration, to con- fidential friends at least, fails not to lay a foundation for Christian communion, if the life be right ; and to engage SERMON IV. 55 the affection or charity of all, who, through those friends, receive the evidence of our discipleship. By such an inter- change of views, and such a disclosure of divine operations upon their hearts, the Christian fraternity are attracted to each other ; and kindly affectioned, and charitably united, constitute part of that blessed family, who, having one Lord, one faith, one hope, are distinguished from every other com»- munity ; loving one another, out of a pure heart fervently, subordinate, in all things, to Jesus Christ. If then, as we have endeavored to evince, experimental re- ligion be essential to a Christian life, a happy death, and a glorious immortality — if gratitude to God, the highest use- fulness to the Church, and charity to ourselves, demand of us, a seasonable and judicious report, of the methods of divine grace with our souls — the proper Improvement of this subject, demands of Christians, an inquiry at the door of their own hearts, whether they have not received the grace of God in vain ! Are there not some without the Church, who have smoth- ered in their own breast, that goodness of God, which, for the honor of his name, should have been inscribed on his altar ? Are there not others, who have grown old in wait- ing at the posts of his house, without a single deliberate, and honest investigation, of the causes which have led them to profess the religion of Christ, and to eat and drink with his friends at the sacramental table ? Are there not still more, who, though able to give a reason of the hope that is in them, decline, from motives which will never bear the light, that free, but unostentatious communication with their fellow christians, on the subject of their personal re- ligion, which is authorized by the best examples in the word of God ; and which is withheld at the sacrifice of their own usefulness, the interests of the church, and the glory of their supreme benefactor ? 56 SERMON IV. While we are all induced, by a consideration of this too much neglected topic, to make a thorough personal exami- nation of our interest in it ; let us remember, that Christ has most significantly said, that "no man lighteth a candle to put it under a corn measure" — and that if God has done any thing for our souls, worthy of our gratitude and his grace, he has done it — not for our pleasure merely, but for the glory of his own name. SERMON V. EVERY MAN'S BUSINESS. 1st Thessalonians, iv, 11. But toe heseech you, brethren, that ye increase more and more P and that ye study to be quiet, and to do your own business , and to icork with your own hands, as toe commanded you. JL HE profession of Christianity, is a profession of love to God and man ; but Christianity itself, is the influence of such love in the heart, producing the fruits of righteousness. And this fact serves to explain the commendation in the con- text — " As touching brotherly love, ye have no need that I write unto you ; for ye yourselves are taught of God to love one another ; and indeed ye do it towards all the brethren which are in Macedonia ; but we beseech you, brethren, that ye increase in these fruits of love more and more" — that ye excel in this grace, being manifestly under its influence in all the actions of life, little as well as great, common as well as peculiar ; never allowing yourselves to be governed by selfish and base motives, nor confining your love within nar- row limits ; but extending it wider and farther — acquiring such a habit of doing every thing from the influence of this grace — that it shall be evident that all you say, and all you 8 oS SERMON V. do, and all you refrain from doing and saying, is the effect of that kindness, forgiveness, forbearance, and compassion, which shone so conspicuously in all the conduct of your di- vine Master. Among the fruits of this love, is an ambition to be useful, and not a burden to the church ; and a fervent desire to perform all our duties, to our families, to our neighbours, and to the community ; and by all the habits of a quiet, peaceable, industrious and godly life, to adorn the Christian professioHc There is no other way to live honestly and contentedly — to avoid the evils of poverty, and a taxing of others for our support ; and to lay up something for distribution among the unfortunate, the needy, the sick ; and for extending the gospel to the destitute. No volunta- rily idle man is an honest man ; and no dishonest man has any thing ofChristian charity. He defrauds the community of services to which they are entitled from him ; and takes the surest means to bring himself into a state of dependance on others. The duty of diligence in business, therefore, is, with christians, a fruit of love ; and it is enjoined, that ye may walk honestly toward them that are without, and that ye may have lack of nothing. To enforce this duty, is the single object of the present discourse. 1. And in the first place, in order to observe this injunc- tion, and keep the precept as it has been delivered to us, it is necessary that every man in the community should have business of his own. Man is an active, and an imitative an- imal ; and if love do not employ him, the opposite passion will. He will serve some master ; and it will be Gon or Sin. He will imitate some one ; and it will be the useful, or the mischievous man. These are truths so obvious from our own observation, as to require no illustration. If man has no calling of his own, nor regular, stated Occupation, it is impossible he should be " quiet." The activity of the hu- njan mind is such, that without employment, it is sure to SERMON V. 09 prey upon itself — to become restless, discontented, and un- easy ; and never fails to become, by a chosen necessity, a busy body in other men's matters. Experience has always taught, that employment is absolutely necessary to one's own enjoyment, as well as to his usefulness to others ; and the wisdom and goodness of God are alike conspicuous, in so constituting man, that an idle, shall always be a wretched life : and mankind have very generally agreed, at least in theory, to denounce such a life, as mischievous to society. The Apostle, therefore, with very manifest propriety, has severely reproved all of both sexes, however easy their cir- cumstances, who indulge themselves in sloth. Nay, he has gone so far as to say, that such persons are unworthy of our countenance and our alms. "If any will not work, neither shall they eat." The law given to Adam, is binding upon all men, in the spirit, though not in the letter — " In the sweat of thy brow, thou shalt eat thy bread." In disobedience to this law, on the most generous construction, man becomes a nuisance to society. A great proportion of the convicts in our public places of confinement, are found to be from that class of men, who have ceased to be diligent in their lawful calling ; or, who never had any. The door of the heart be- ing once opened by indolence, the most urgent .temptations to dishonesty and crime, enter in : and if all indolent men do not reach these places of confinement, it is not because they are without crime, but because their crimes are of such a nature that the secular law has no cognizance of them ; or because the ingenuity of man contrives to evade the law. The Apostle very clearly intimates, that wherever there is wanting in men, a disposition to diligence in business, mis- chief follows. For no sooner had he said to the church in Thessalonica, " we commanded, when we were with you, that if any would not work, neither should he eat" — than he adds; "for we hear that there are some amone: you which 60 SERMON V. walk disorderly, not working at all, but are busy bodies," that is, busy in doing nothing to good purpose. In the one sex, gossipping was their trade ; and in both, an intermed- dling in the private concerns of their neighbors. Far indeed from this, was the character of the church in Thessalonica generally — yet some such, the Apostle found in it, when he visited them ; and therefore, when he wrote his second Letter to them, he commanded and exhorted them, by the authority of the Lord Jesus Christ, that with quietness they should labour, and eat the bread of their own industry ; and he bade the church to note the persons who refused obedi- ence to this injunction, and avoid their company, that they might be ashamed ; — and, by this means, be led to walk more worthy of the Christian name. This is the fruit of genuine love — to reclaim men from their faults, instead of covering them over by a spurious liberality. This is the charity, which hides a multitude of sins, without counten- ancing any. It is injustice to the really infirm and needy, for a man to refuse to do his part, as the idle man obliged himself to do, towards their relief. It is kindness to the indo- lent, therefore, as well as to the indigent, to persuade them^ . by all lawful means, to have business of their own ; and to note, as disorderly walkers, them who disobey this Apostolic command. It is, therefore, an example of the greatest tenderness of reproof, to say with the Apostle — " Let him that stole, steal no more ; but rather let him labour, working with his hands." It is better to engage in the most laborious and servile employment, if it be an honest one, than to rob God, and the community, of our active powers of body or mind : and far more honorable to ourselves, and ornamental to the human character, to be useful servants, than princely and idle masters. And generally it is true, that the poor, honest la- borer, is far more useful, and by means of his alms, more SERMON V. &l generous too, than the idle speculator, who often grows rich by artifice, and not by diligence in business. It is evident then, that it is the will of God, that every man should have business of his own, sufficient to employ his time, and to occupy his mind : both to prevent him from be- ing hurtful and unhappy ; and also, to render him a bless- ing to his family and to the community. Happy would it be for society, could every man be persuaded to employ him self fully, even should he by so doing, earn but a poor subsistence ; and far better for the individual, however inde- pendent his circumstances, than to be earning nothing. 2. In the second place, it is absolutely necessary, in or- der to obey this precept, not only that a man actually have business of his own, but that he know what his business is — that is, that he ascertain accurately, what properly belongs to him, in the various relations of life, in distinction from the concerns of others. God has given every one of us, some work to do ; and by the one, or many talents, given us to occupy for him, and by the character of those talents, has indicated, with sufficient clearness, in what sphere of action, it is his will we should be employed. Men, I am aware, sometimes mistake their calling, and such men are to be pitied. But ordinarily, as the mind developes* itself, we discover to what avocations God has adapted our minds, and what calling he would have us pursue ; and such is his wisdom and goodness, that very few, among all mankind, are fit for nothing. Every rational creature, if he be wilfaig, may be useful in the church, and in the world, in a greater or less degree. But no one mind is fit for every thing. To avoid interference with others therefore, and to avoid the reproach of taking too much upon ourselves, it is of vast im- portance, that we should know ourselves, and the duties to which we are called in every relation of life. The man in private life who imagines himself qualified to counsel Coun- 62 SERMON V. sellors, and leach Senators wisdom, may easily put his opin- ion to the test by waiting till the providence of God, and the voice of the country, call him to the duty : and the man of secular business, who sets himself up as the instructer, or censor of the Christian Ministry, may readily ascertain whether God has appointed him to this service, by humbly studying the precepts and injunctions of the gospel. There is no insuperable difficulty in knowing what our proper business is, provided we are willing to be confined to it. But when once the lofty imagination takes possession of a man's mind, that the whole burden of regulating society — and all the weight of care, belonging to every department of government, civil and ecclesiastical — and all the business of men of other professions, rests upon him ; it is unavoida- ble, that he should be ignorant of his own proper calling, and that he should become a busy-bod}' in other men's mat- ters. This illustration is sufficient to show the importance of knowing ourselves, and of diligently studying the chris- tian precepts, in order to restrain us from neglecting our duties on the one hand, and from interfering with the con- cerns of our neighbors, on the other. I am sensible that.it often requires a nice discernment, to guard against falling into one or the other of these errors — that vanity and self love, on the one side, urge us on beyond the bounds of duty ; and that on the other the fear of being thought offi- cious, and of intermeddling without warrant, draws us back from an attempt to do good, where we have it in our power. Still, the business of man in his several relations is so well defined in the gospel, that it far oftener happens,- that we transgress those bounds, or come short of them, for want of consideration, and want of righteousness, than through in- voluntary mistake concerning what love to God, and love to man, requires of us. If, for example, I see a man about to drown himself, or to set fire to my neighbour's dwelling.. SERMON V. 63 selfishness may lead me to say, with Cain, I am not my brother's keeper ; but common sense teaches me, as well as the law of love to my neighbour, that it is my business, if possible, to prevent the threatened calamity ; though I am neither a magistrate, nor natural guardian to him, who is about to incur, or to do the mischief. It is necessary there- fore to know what properly belongs to us as men, as neigh- bours, as citizens, as parents, as children, as christians, in order to escape, on the one hand, the reproach of meddling with that which belongeth not to us ; and to avoid, on the other, the omission of the most sacred duties. The Apostle Peter is a beacon to christians on this subject ; and when he asked the Lord concerning John, " Lord, what shall this man do . ? " Jesus answered, to his discomfiture — " What is that to thee ?" To incur such a rebuke from the Son of God, must, on a mind of religious sensibility, produce such a loss of self-esteem, as none of the pleasures of officiousness can ever compensate. 3. But in the third place, to have business of our own, and to ascertain with clearness and satisfaction what God would have us to do, is not enough, unless we are willing and desirous to confine ourselves to it. There is a precept therefore, for all men, of universal bearing, and nearly parallel with the text. — It requires us to be, not slothful, but diligent in our business : increasing more and more, in that love to God which is the fulfilling of the command — That ye study to be quiet, and mind your own business — that every one of us attend faithfully to what belongs to him, and not to that which is, more properly, another man's. To enforce this precept, let us consider — First, that we have no time to spare, to do other men's busi- ness. God has given every man a great work to do for him- self; and has lent him no more time, than is necessary, with all the diligence he can use, to accomplish it. His duties €4 SERMON V. to his family, to his country, and to mankind, both secular and religious ; as well as his duty to his own soul, and to Ood, if faithfully performed, can leave him no leisure for do- ing another's work : and whoever attempts it, necessarily neglects his own, or does it ill. And, as "every one of us shall give account of himself to God," of every idle word, and idle hour, and injurious interference in the concerns of his neighbor, it is a very serious mischief to one's self, if to no other, to be adjudged a busy body in other men's mat- ters. We hear this kind of meddling spoken of with levity, or with wrath, and treat it as a venial error, and a light thing ; but it will not be so regarded, in the day of retribu- tion. When it shall be found, that the soul has been neg~ lected, through inattention, or contempt of this precept. When God makes inquisition of a man, as of Adam, where art thou, and what hast thou done? — When he shall ask, hast thou kept thine heart with all diligence, and is the soul, committed to thee, safe ? — And it shall be answered, it is lost : for as thy servant was busy here and there it was gone — then the crime of doing other men's business, and neglecting our own, will be discovered in its fatal conse- quences, and its folly and guilt will be seen in its author's ruin. Then, the secret will be revealed, which man has so little curiosity now to learn, that those who complain that they have no time to attend to religion, were straitened, only because, in doing the business of others, they squandered the time which should have been employed in performing their own. So true is that staying of the Apostle, " let every man prove his own work, then he shall have rejoicing in himself and not in another." What motive, more powerful, can we reasonably ask, to produce in us a diligent attention to our " own business," and to lead us to a faithful performance of our several duties? There is, however, another argument, worthy of equal. SERMON V. 65 nay, of superior influence, presented us in the example of Jesus Christ. He has not left us to the naked command of God, or to his own most wise and holy injunction ; but has left us an example, that we should walk in his steps. He was seasonably engaged about his Father's business, and al- ways duly solicitous to finish the work which was given him to do. Heloved his own proper work, and did it; and was, for this, pronounced " holy, harmless, undefiled, and separate from sinners." And though importuned by one of his hearers — who perceived that he spoke with great au- thority, so that all nature obeyed him — to interpose and command an unjust brother to divide his Father's estate with him, he utterly declined, saying ; " Man ! who made me a judge or divider over you." O ! how unlike those officious, prating men, who are always ready to divide the rich man's property for him — who clamor against the legacies and be- quests of the dead, who had a right to do what they would with their own — and who intermeddle, in every affair of Church and State, of neighborhoods and societies, in which they have no command, with which they have no connexion, and concerning which, their censorious and complaining voice ought never to be heard. Such, are not the followers of Christ; or they follow him so far off, that it is to be fear- ed they will never overtake him. Surely, to imitate his ex- ample, they have one sin to break off, which they have not yet repented of — one sin to confess, and forsake, which they hardly believe to be a sin — before they can reasonably hope to find forgiveness. And this sin, my brethren, most com- monly exists, and prevails, in communities who suffer most, for want of employment. Wo, therefore, to them, who say, like the wasteful steward, from mere indolence, " I cannot dig." Jesus Christ very frequently reminded his disciples, of the shortness of his time — the nearness of his departure out of 9 06 SERMON V. the world- — and of the necessity of being earnestly, and con- stantly engaged, to complete the service he came into the world to perform. This was reason enough, for declining to do the work of others- But it is a reason which as much applies to us, and ought as much to affect and influence us, as it did the Saviour of the world. His example, in this respect, has all the force of a law, and who can say he loves him,, while he yet strives not, in this particular, to be like him. Brethren, let us not love in Word, or in tongue merely, but in deed and in truth. But there are, perhaps, some men who will not be influ- enced by either of the motives already suggested — -who, not- withstanding, are capable of being moved by other consider- ations. To all such, 1 would suggest the necessity of being diligent in their own proper business, in order to being good •citizens. All men agree, whether they believe in Christ, or not, that those who are most uniformly governed by the pre- cepts of the gospel, make the most peaceable, and useful members of society : — and none of my hearers, I trust, are so lost, as to say, they are willing to be either mischievous, or useless members of the community. Yet surely, every man is worse than useless, who serves neither God nor man: And to serve God is impossible, but by keeping his com- mandments ; and it is no less impossible, to do any good to the community, or not to do it harm, by neglecting our own concerns, and obstructing other men, in theirs. Admitting that there is less encouragement than formerly, to honest in- dustry, yet it is better for society, and better for one's self, to labour without a full reward for his services, than to do nothing ; and far better than to do hurt* And to mar the peace, and interrupt the work of others, is the natural con- * This Discourse was preached, when the community was suffering under commercial depression. SERMON V. G7 sequence of having no work of our own. Those among the Athenians, who spent their time in doing nothing, but to hear and tell what was going on among their neighbors, are men- tioned, by the author of the Acts of the Apostles, with an expression which implies a severe censure of their idleness. And then, it is to be remembered, that the less the reward for labour, the more diligence is necessary to procure an adequate subsistence. There always have been periods, in the history of every people, when discouragements to enter- prize and industry have produced strong temptations to idle- ness. But he that fainteth in such days of adversity, his strength is small. "There is a tide in the affairs of men," and when the current sets against us, it will certainly carry us away, if we do not labour the harder against it. And he who refuses to tug at the oar, because that tide is against him, is entitled to the character, neither of a wise, nor faith- ful servant. The hand of God moves this tide, and we can control our own destiny, no further than we submit alike to his providential and preceptive will. Inasmuch, then, as we are forbidden to enter into tempta- tion, and when tempted, forbidden to submit without resist- ance, we should avoid alike the indolence which is the parent of temptation to officiousness, to censoriousness, -and conse- quently to strife and every evil work ; and whether we wish to honor Christ, or to bless mankind — to dwell in heaven, or to be useful on earth — to escape ruin ourselves, or avoid harming others — let us listen to the injunction of the text, and to the entreaty of Apostolic love, that we increase more and more, in the same moral excellence, studying to be quiet and peaceable, minding each one his own business, as God has commanded us, and so the God of love and peace will be with us. This subject may be applied with peculiar force to those who neglect any duty on the ground of their dependance. 68 SERMON V. We are as dependant on God for our disposition to work, as for our disposition to repent of our sins ; and yet, if any man will not work, the Apostle says, neither shall he eat ; and all honest men fully subscribe to the equity of this judgment. In like manner, God says to every sinner, how- ever dependant for a right disposition — except he repent he shall perish ; and with equal readiness, we ought to perceive and feel, and subscribe to the righteousness of this decision. Judge, then, of your ownselves, ye who condemn the idle vagrant or busy body, who excuses his sin because God has not given him a better disposition, whether, in so doing, you do not judge and condemn yourselves, for neglecting your duty because you have not the disposition to do it ! SERMON VI. -»♦#©©«««- A FUNERAL SERMON ON THE LIVING. Psalm xlix. 17. When he dieth he shall carry nothing away : his glory shall not descend after him. JEXEAR this, all ye people ! Give ear to it, all the inhab- itants of the world — both low and high, rich and poor to- gether : for the conviction of it shall be wisdom, and the meditation of it shall be understanding. Let the wise of this world hear it ; for they must die. Let the fool and the brutish person hear it ; for they likewise shall perish. Let the rich hear it, whose inward thought is, that their houses shall continue forever ; and the ambitious, who call their lands after their own names ; and let their posterity hear it, who approve their sayings, and boast themselves in the mul- titude of their possessions : for they too, like sheep, are to be laid in the grave, and their beauty is to consume, afar from their dwelling. And, bless his soul who will, while he lives, and praise him, as men may, while he does well for himself, each of them shall go to the generation of his fathers ; and they who are in honor, and without under- TO SERMON VI. standing, shall never see light. For when a wicked man dieth, his expectation shall perish. I press this considera- tion now, because now, no evil imputation will divert the at- tention from the subject, to him who urges it : — because, when an unchristian acquaintance dies, our mouths, in rela- tion to his character and state, are sealed in silence. Deli- cacy and tenderness toward the living forbid us to say, what we unavoidably think ; and an apprehension, that we can benefit the living as little as the dead, constrains us to sigh in secret ; and sometimes, perhaps, prevents us from utter- ing what we ought. A regard to the feelings of surviving friends, and a fear of tearing wider the wound which death has opened, checks our resolution to make the wisest use of the improvidence of the dead, and restrains us from apply- ing the important truths of which it forcibly reminds us. These considerations, connected with the fear of conceal- ing from mortals the most interesting facts, induce me to an- ticipate the funeral of the impenitent, and to say in his hear- ing, rather than at his grave, what would then be to him un- availing — what may now be profitable unto all. Imagine yourself then, child of the world, and slave of sin.! imagine yourself stretched upon the bier ; and your soul",, hovering, unseen, around these walls, and listening to the voice of God, which now addresses you : — "When he dieth, he shall carry nothing away ; his glory shall not descend after him." Conceive, in short, that you are hearing your own funeral sermon ; and make application of it to .your present character and state : and the Spirit of God, perhaps, may make it the means of awakening you to righteousness — of saving your soul from remorse, and that of some surviving friend from anguish. There — in such case we should say, looking anxiously around upon the assembly — there lies the body of a world- ling ! One who loved not God — one of the number who SERMON VI. 71 often sat with us in the place of worship, to hear the word. He was one of those favored few in our miserable world, who heard the messages of salvation ; who were instructed in the duties of Christianity, warned of the deceitfulness of sin, and taught the way to life and immortality. But he was a sinner. He loved the world ; and in the earth, and the rubbish of earthly good, he buried all his thoughts. The love of the Father was not in him. He saw, in the Sa- viour of sinners, no beauty that he should desire him ; and he was a stranger to the duties and pleasures of communion with a reconciled God. Such is the character over which we mourn. He laid up many treasures on earth, but he failed to secure a mansion, and a portion, in the kingdom of heaven. In an unexpected hour, God has summoned him to judgment ; and we are left to profit by the reflections the event has suggested, and to meditate on such a character and such an end ! Let us now collect ourselves — Let us coolly look over all of his possessions, native and acquired, and all which could have delighted him, and see how the word of God is verified ; — how, of all the treasures he had amassed, and of all the glory he had gotten, nothing has descended after him, nothing has been carried with him, to nourish and comfort him in the country to which he has departed. 1. In the first place, those exterior accomplishments, to the acquisition of which, he successfully devoted the morn- ing of his days, are lost to him forever. To his native comeliness of form, and beauty of proportions, he added, by an assiduous cultivation of his manners, all that is grace- ful in the person, and winning in the beholder's eye. He moved with elegance in the dance, charmed the social circle with the ease and gracefulness of his conversation ; and every instrument of music, lost its power of attraction, in the superior sweetness of his song. Festive joys, and their 72 SERMON VI. commanding influence, were all overlooked by means of the presence of this convivial guest ; and even sensibility for- got her pleasures, and envy hissed in secret, because of the acknowledged charms of his society. But the evil day has come : his sun has set : his native beauty is consumed as a moth-eaten garment. Those sprightly limbs move no more in the dance, and all the daughters of music are brought low. The door of the guest-chamber no more opens to receive him — his tongue is no longer the pen of a ready writer — the spirit has return- ed to God who gave it, and the mourners go about the -streets. And is not he a mourner too ? What, of all these accomplishments, has he carried with him to the grave ; and what, of all the glory they yielded him, has descended with him to the tomb ! Senseless as any other heap of earth, there lies his body — and }'onder, stripped of all its glory, empty and naked, flits away the soul. 2. But let us suppose, in the second place, that he had gotten all the means of pleasure ; and, initiated into the mysteries of her court, knew how to give sensitive gratifica- tion its highest relish. He had learned to make all his senses, the inlets of high enjoyment ; and to exclude, from an entrance into his heart, whatever of sober thought, and saddening influence, checked the current of delight. He had learned to evade the troubles common to man's state ; and by hastening on from tried, to novel scenes of entertain- ment ; and by changing often, the objects of animal gratifi- cation — his viands and his books, his climate and his com- panions, and his countless instruments of pleasure— -he had learned to be ever sipping, and yet never cloyed by tasting, of the cup of sensual joy. But the curtain has fallen! The drama of his delight is closed. The eye, the ear, the palate, and all the organs on whose action his pleasures were sus- pended, are now locked up within that coftin, and his con- SERMON VI. 1$ nection with them is dissolved. He is cut off from all his chosen scenes of entertainment, and sources of enjoyment ; and which of the streams has followed him to the tomb ? 3. But suppose, in the third place, he had acquired great possessions: that he lived, not merely to eat and drink, and to gratify sensual desire ; but that he rose with the sun, and did eat the bread of carefulness ; and for the success of his daily toil, men blessed him ; and, for the reward of his industrious life, he saw around him many fields which his labours had acquired, and groves his hands had planted, and an enlarged fold of flocks and herds, full barns, and houses loaded with the rich fruits of his toil. He had much enjoy- ment in looking back upon his beginning, in calculating his gains, in surveying the products of his ingenuity, of his successful schemes for accumulating treasures, and in con- templating his superior affluence, to that of men of equal strength of sagacity, and equal advantages in business. Envy saw him, and was grieved : he looked down and blessed the soul surrounded with abundance. Behold him now ! His soul required of him ; and his body, worn out in the service of Mammon, lost to the enjoy- ment of all these possessions. He labored to be rich — suc- ceeded — and died ! Which now, of all his variety .of posses- sions, does he call his own ? Ask him of his lands — he gives you no answer. Offer him the choicest of his idols — death has taken them from him, and what has he left ? Talk of his acquisitions — the glory of them can go no further after him, than to the monument over his grave ; and there, his des- cendants are ashamed to write his real character. Can he now say, Soul take thine ease ; thou hast much goods in store ? Before that soul shall again animate the body, by whose joint influence those goods were acquired, they will have been burned up, and he will reclaim his golden gods in vain. Nothing, then, on which he has set his heart, has 10 74 SERMON VI. gone with him to comfort him — nothing to feed his passions : for every thing which was corporeal is left below, and his spirit is confined to a state, in which no carnal passion can ever be gratified. 4. But, in the fourth place, you will tell me he had a vigorous mind ; and, that among all his gettings, he was not neglectful of intellectual acquisitions. I grant you the fact. I will admit that he was fitted, like Newton, to explore the worlds which revolve in yonder heavens ; that with Locke, he could survey that darker world, the human understand- ing ; that with the Statesman he could guide the wheels of government, and teach senators wisdom : and that with the Academician, he was qualified to train to future greatness the aspiring youthful mind, and even the master with the scholar. But mark you now, how empty is that skull I adorned once, with all the learning of the sage, and richly stored with all the fruits which human science ever matured. But its knowledge was only of this world — a knowledge of the head, which, without religion, only puffeth up, and which like the world itself, to whose use it was confined, was destined of God to vanish away. His mental acquisi- tions were of that kind only, which do but engender pride", and minister to its condemnation. And what advantage, what comfort has he, over the ideot and the fool, so long as his intellectual attainments have not advanced him a step in the kingdom of God ; and so his eminence served only to render more commanding the prospect before him, and. more terrible the height from which he is precipitated. Alas f be has carried nothing of science away with him, which he can apply, in so different a state, for his consolation. His glory, indeed, is left behind on monumental marble, on the column of the Capitol, the canvass of the Senate-chamber, or the parchment of the Academic register; but there it is doomed to perish, instead of following him, like the good SERMON VI. 7u works of the Christian, to the tribunal of his judge, and suc- cessfully advocating there, his title, through faith, to the inheritance of the sons of God. 5. But, in the fifth place, he had a reputation and a fame which survive him ; and, as the power tof reflection is not lost with the animal life, shall he not at least by a retrospec- tive employment, beguile the darkness of his descending way ? Those cheering praises, which followed him through all the walks of life — which met him when he went out, and went after him when he returned to the privacies of domes- tic retirement — and the fame, which promised him a post- humous immortality — shall not they, by the exercise of man's prerogative, break through even the barrier of the grave, and open one avenue, through which pleasure shall find an entrance to his soul ? Forlorn and wretched ex- pectation ! One paean, even while* here, must rise upon another ; and one voice follow another, and echo his praises, and prolong his fame, to supply the gratifi- cation of his ruling passion. How then, in a condition where the voice of man is no longer heard, and in which the trump of fame is changed into the vision and the transparencies of truth, shall such reflections cheer his heart ? There is no correspondence, between the reflec- tions of the world of spirits, and the lying vanities of this illusive state. There is no connection, between departed spirits, and flesh and blood. Between us and them, there is a great gulph fixed, across which, no communications are borne : for so, the word of God would be belied, and work, device, and knowledge of things present, would survive an entrance to the grave. We leave, to the credulity of chil- dren, the apparitions of the dead ; and to them, who dream in the wakefulness of the fanatic, the fancy of conversing with departed spirits ; and binding our faith to the word o{ God, we affirm, that the dead know not any thing of the 76 SERMON VI. living,* and have no more a portion in any thing done un- der the sun. Even the reputation for piety, therefore, which, through sinful confidence in men, so nourished their hopes, and fortified their presumption and security, when living, withdraws its poor and withered consolations from the spirits of the dead ; and in the realities of unshrouded consciousness, that reputation is obliviated : all is gone, but the lines which memory draws of the vanity of sinful expec- tations. Thus lives the departed spirit— unable to avoid that presence of its abused God, which it too successfully at- tempted, while in the body, to shun. Stripped of all which ministered to its pleasure when united to it, and separated from all the instruments of its enjoyment ; all its habits broken — its modes of thought, and of existence, changed — void of good when looking forward, and without one object of refreshing contemplation when it looks behind ! So is every one when he dieth, who layeth up treasures only on the earth, and is not rich towards God. But I have shown you hitherto, only the negative evils, which God has appointed to that soul ; and these are but its lesser evils. For, although we can readily conceive one's wretchedness to be excessive, when only deprived of the in- * The Author has a right to his own opinion, though some have taught a different doctrine. The passages from Ecclesiastes will not support him ; since the object of that book is not so much to teach direct truth, as to give us a picture of the confused speculations of a mind, distracted by doubt as to the chief happiness of man. On any other supposition, the book would teach flat infidelity. For example — Chap. iii. verse 1,9 — " For that which befalleth the sons of men befalleth beasts ; even one thing be- falleth them : as the one dieth, so dieth the other." Consider this, as the soliloquy of a heart, seeking repose in unbelief, and it is easily explained ; but if it is direct doctrine, it is very dark. Angels know, and are interested in, the affairs of this world ; and is it clear that its events are unknown to the dead ? SERMON VI. 77 druments on which it has always depended for enjoyment ; yet such would be a state comparatively tolerable, might the soul be allowed to hope to form new associations, new habits, and obtain new sources of gratification for its passions. But for such a hope, there is not in all the book of God, a soli- tary support — 6. But, in the sixth place, the word of God assures us that all the means of gratification shall at- death be taken away from the worldling. The new companions of his soul, shall be a source of more vexation, and greater terror, than the old. These companions, it is explicitly told us, are spirits of greater malignity, and power, than himself — spirits, before their defection from God, of greater eminence in knowledge, and in power ; and who, having lost nothing of those attri- butes, are capable of becoming more extensively mischievous to the apostates of our race. To the land of despair then, the wicked man cannot carry the means he now enjoys, either of present comfort, with creatures like himself; nor the means at present in his possession, of avoiding their doom and of becoming happy. He lodges now, with the hopeless, and therefore, with the most malignant. His soul is beyond the region of invitation, of repentance, and par- don and praise. No messenger from earth, and (as Christ has shown us, in the Parable of the rich man and Lazarus,) none from heaven, descends with the good tidings. He hears it said no more, " he that believeth shall be saved" — There is an end to faith when vision comes. No sabbath there opens the gates of the sanctuary, and points to a refuge from guilt. No ambassador of God, looking across the gulph, is suffered to cry in fervent prayer, God be merciful to that sinner. The door is shut, and the means of salva- vation and the end together, too long disregarded, are for- ever lost. His pious friends will no more wet his pillow with their tears ; the pity of angels no longer desire to look T8 SERMON VI. into his condition ; and the compassion of a dying and in- terceding Saviour, no longer defer the execution of the threatened evil, when, to him, the great day of his wrath is come. If such be the condition — Immortal hearer ! of the depart- ed sinner : if he have indeed, carried nothing away which his heart held dear, nor even the means of becoming better, which he held not dear ; then, what remains to his soul but remorse and wretchedness ineffable ! It can remember its former pleasures, only to regret their loss ; its former ad- vantages, only to lament their abuse ; and listen to. the an- thems above, only to know, with indescribable pain, that it has no portion in those songs of elevated joy ; and feel the dereliction and the displeasure of God, without the possibil- ity of diverting the thoughts from these objects of contem- plation, by the enjoyments of an animal nature, and the grati- fication of animal passions. If therefore, he suffer only frOm what he has actually lost, his sufferings must be extreme ; for it is his all. But when to that, is added the positive punishment threatened to the unholy, his wretchedness becomes such as mortal eye hath not seen, nor ear heard — such as has scarcely entered into the heart of man, on this side the grave, to conceive. Thus, heir of the wisdom which descendeth not from above ! I have labored to place you, in your own view, in the condition to which every impenitent sinner is destined : rfnd though the imagination, which has thus for a little time laid you in the grave, can also bring you back again ; yet I entreat you to remember, that what / have imagined, ex- cept you repent, you will ere long realize. And should it be so — should you indeed carry nothing away with you, in which you now delight ; and should nothing of the glory you have yet obtained, descend after you — I entreat you to enquire diligently, what, in the multitude of your thoughts SERMON VI. 79 within you, (for thought you will still retain) what comforts, will delight your soul ! And O ! what alleviation of their sorrows, in such case, will you leave for your surviving friends ? And though, from prudential motives, no man should repeat to them, at your death, this train of evangeli- cal reflections, they will nevertheless be just. Though now. you may think them incorrect, they will remain none the less true. The believer in Jesus, looks beyond the grave. He, faintly indeed, but truly, apprehends, # the state of those who die impenitent, to be what from the inspired record I have imperfectly, but faithfully described ; and your bereav- ed friends, though they will not, cannot express these truths, will still almost unavoidably find them revived in their minds : and you yourself, more miserable still, with agoniz- ing power will feel them all. If then, there be any thing novel in the elucidation, to render the truth impressive — any thing forcible in the meth- od of its application — for your friends'' sake, for your own sake, shrink not from the appeal now made to your understanding, your sympathy, your sensibility ; but yield to the conviction that you must repent or perish — that the world, and all it can impart, cannot be gain to you, in exchange for your soul ; and choose a part, and, pursue a portion, which you can carry away ; and seek a glory, an honor, a fame, which will descend after you, and never leave from following you, till it have fulfilled the every promise of Jehovah to the just. We see now, what cause the Christian indeed, has, to be contented with his lot. With a holy temper, he possesses not merely the one, but the every thing, which is needful. And is it possible such an one should repine ? If you are a Christian, you have the spirit of Jesus Christ ; and with this, you are happy, whether in poverty or in affluence — whether loved or hated, and whether you remain in the se SERMON VI. body or depart. God is your portion, and heaven your in- heritance. You indeed, no less than the wicked, hasten to the grave ; but with what different emotions, and to how different a destiny ! They carry nothing with them, of all they loved — you leave nothing of this character behind, but what shall soon follow you. When they die, survivors weep only for them, like Christ at the gate of devoted Jerusalem.' Their tears, when you die, fall not for you, but for them- selves. Theirs, on the death bed, if not obdurate as the nether millstone, are emotions of unutterable horror — Yours in a similar condition, of joy unspeakable, and full of glory. The wicked go to a region like their souls — a region of thick darkness ; but the humble believer, to a region of light and joy unspeakable. At the voice of the archangel and the trump of God, the wicked will resume the connec- tion with their bodies, only to endure the visible marks of shame and everlasting contempt — the righteous, at the same moment, to appear in the likeness of Christ's glorious body, and to perfect the holiness and happiness, his grace has pledged, to all his faithful followers. Consider what has been said : and say, in the undissembled language of the heart, whether it be better, to take the character, the glory, and the destiny of the worlding • or to live and die a chrisr tian ! SERMON VII. CHRISTIAN DILIGENCE. Hebrews vi. 11, 12. And toe desire — that ye be not slothful, but folloioers of them who tlwough faith and patience inherit the promises. 1 KNOW of no one virtue more frequently inculcated, or to which promises of greater interest are made in the Gos- pel, than that of Christian Diligence. It is to this, the Apostle ascribes the attainment of fortitude, knowledge, tem- perance, patience, godliness and charity. It is only by eminence in it, that we arrive at the full assurance of hope, and make our calling and our election sure. The Apostle Peter, in sight of the heavens on fire, and the dissolving earth, and a God descending to judgment, sums up the whole duty of man, in this pressing exhortation — "Wherefore be- loved, seeing that ye look for such things, be diligent ; thai ye may be found of him in peace, without spot and blame- less." Emulous of so vast a good as is comprehended in this description, man, aspiring and immortal, but mistaking its nature and place, has sought it in every object below the skies ; traversed uninhabited continent?, explored every field 11 82 SERMON VII. of science, and fathomed every ocean. But with the depth, each in turn has said, " it is not in me." It cannot, there- fore, but be worthy of our enterprize, to make ourselves ac- quainted with the virtuous course, at the end of which, God assures us it will be found ; and also, with some considera- tions calculated to enforce the duty of leaving every other course, to follow the bright career of those, who, by this means, are now actually inheriting the promises. I. Let us first make ourselves acquainted with that vir- tue, to which so much is promised. Christian diligence has for its end, the glory and enjoy- ment of God, in opposition to every other species of aggran- dizement : it has the character of decision, in opposition to procrastination : of activity, in opposition to listlessness and sloth : of vigilance, in opposition to incaution : and of per- severance and constancy, in opposition to discouragement. 1. Christian diligence, in the first place, has the glory and enjoyment of God for its end, in opposition to every other species of aggrandizement. To be diligent, without regard to the end, is, confessedly, ■no virtue ; and for an unworthy end, as obviously a crime. But, on christian principles, his end only is entitled to the character of virtuous, who, not slothful in business, is fervent in spirit, serving the Lord. The perfections of God, his works, and his relation to us, give him an exclusive and per- feet claim, to our first and best affections. His glory was the end of all his works, and especially of the creation of man, whom he made eminently for himself, and for the ex- press purpose of declaring his glory. He, of consequence, who will not voluntarily co-operate with him to the same end, is, by the very law of his being, destitute of moral worth, and incapable of the enjoyment, which only the love of the Deity can beget or confer. Without this, therefore, for his primary end, .all his labors terminate on objects SERMON VII. 83 whose pursuit is criminal ; and in whose nature is contained a source of enjoyment, neither permanent nor pure. And when God, at the close of his labours, shall make inquisition, (as he will do of every man) his mouth will be stopped, by the inquiry into their design — "have ye done it at all unto me ?" Or, if he have the daring to put in a plea for the reward of his unchristian labours, another inquiry will con- found all his expectations — who required these at your hands ? 2. Christian diligence has the character of decision, in opposition to procrastination. When it is convenient — con- sidered as a reply to the command of God — is the answer of a rebellious heart. Nothing is required of us to-morrow: We are creatures of a day ; therefore it is said, " to-day, if ye will hear his voice, harden not your hearts." To-mor- row, should it come, will bring with it its own full share of duties; and if those of to-day be postponed to it, they will be omitted by a necessity of our own making. The very will to delay, therefore, is destructive of the nature of vir- tue : for no man performs his duty, but he who prevents the possibility of his never doing it : and who does not know, that his times are in God's hands. To fix on a future peri- od, for the exercise of faith in the Redeemer, benevolence to rational beings, penitence for sin, and gratitude and hope towards God, is actually to deny our obligations : it is virtu- ally to reject the reign of God, and the whole system of Christianity ; and he who does this, is lost. Such an one debases his rational nature below mere instinct : for the stork in the heavens, knoweth her appointed time ; and the turtle, the crane, and the swallow observe it. Delay of any duty, to God or man, a moment beyond the season in which it is required of God, is incompatible with Christian dili- gence : else, the wisdom of God had not concealed from us the term of our life, and the bound of our habitation. To- 84 SERMON VII. day, you have wealth to employ, as (he steward of God : to-morrow, its wings shall be fledged, and it will fly away, as an eagle, towards the heavens. To-day, j'ou have an altar, on which to offer spiritual sacrifices by Jesus Christ : to-morrow, it shall be digged down. To-day, you have all the attributes of a man : to-morrow, reason shall be taken to its native skies. Decision, then, in opposition to procrasti- nation, is an essential characteristic of Christian diligence. 3. It has also, in the third place, the character of activity, in opposition to sloth. God has made us for action ; and therefore, with a consistency worthy of him, promised noth- ing to sloth. " Do it with thy might," is the command of the lawgiver : abounding in the work of the Lord, the des- cription of the obedient. Outer darkness, and gnashing of teeth, is the portion of the wicked and slothful servant. The joint activity of mind, heart, and members of the body, is essential to the performance of every duty, in every rela- tion. Without it, we can never have the knowledge neces- sary to sanctify our zeal, nor the zeal which is necessary to goodness. The bed of effeminacy is a soil, in which no vir- tues flourish. Of the Christian life, a race, and a warfare, are the images j and who would think of taking his ease in a race, or talk of moderation in a battle ! Irresolution was never known to gain the one, nor sluggishness to win the other. These are qualities, ever accompanied with empti- ness of virtue, and followed with poverty of possession. 4. Christian diligence, in the fourth place, has the char- acter of vigilance, in opposition to slumber and incaution. It is no inconsiderable part of pure and undefiled religion, to keep unspotted from the world : and to be found of God in peace, without spot and blameless, is the very object of the virtue we describe. A careless traveller, in a strange land of many paths, must be expected to lose his way. The ship will hardly fail to be stranded, which - approaches the SERMON VII. 85 coast in a tempest, with every mariner below. The heed- less ou slippery places, must fall : and the centinel, who sleeps when the camp is surprised, must die. Who then, has the temerity to hope to keep himself, with- out watchfulness, in the midst of artful enemies without, and insidious and ensnaring foes within ? In the midst of a world, where all is alluring and false — all fiction, and disguise. Let him who is so weak, so credulous, and incautious, re- member that what the Lord said unto his disciples, he said unto all — " Watch." 5. Finally, Christian diligence has the character ofper- severanee and constancy, in opposition to discouragement. Though the songs of syrens echo from behind, and the flesh pots of Egypt send after him their odours ; though before him, is the painfulness of incessant labour, the fatigue of watchful and wearisome nights, and the crosses of an op- posing flesh, and the scoffs of a profane and calumniating world ; and " though rocks and dangers fill the way" — it remains the judgment of God, that he who looketh back, or lingers in his step, is unfit for the kingdom of heaven. And though hope keep forward, and often disappears as he mounts after her to one eminence over another ; and though, with all his exertion, he is still behind — yet, on the very banner under which he first enlisted, he still reads the in- scription THROUGH MUCH TRIBULATION WE MUST ENTER THE KINGDOM : VALOR BEFORE CONFLICT, CONFLICT BEFORE victory, and victory before the spoil. And under all this, it is written, if any man draw back, my soul shall HAVE NO PLEASURE IN HIM. All who hear, have been made acquainted with their duty and with the desire of every benevolent heart ; and now, that you may be induced to perform that duty, and to fulfil that holy desire — II. Look to the departed pious friends of man ; and re- 86 . SERMON VII. member that though they have done with earth, we have not done with them, when we have laid them in the tomb. The eye, indeed, no longer dwells upon their persons, the ear no more listens to their counsels : but faith follows their im- mortal spirits, and communes with them in glory. Retrace the paths they trod, and derive some salutary lesson from the end to which they led. Their histories are recorded in our memories, and our bibles, that by their example we may be urged to duty. None of them lived, none died, to him- self. And now Goo commands us, and they intreat us, to follow them, through faith and patience, to the same exalted state. They inherit the promises : to follow them, is to gain the same inheritance. They stand before the throne of God ; they dwell in the city of the great King : travelling the same way, with equal alacrity, will bring us to the same temple, and the same God. They have escaped all dan- gers, and overcome all enemies : under the same Captain, girded with the same armor, and contending with like earn- estness, we also shall escape, and triumph. Let their vir- tues then, excite our emulation, their success, encourage our efforts. - Are you a christian ? much remains to be done, to make you complete in all the will of God. Are 3 ou a sinner — unpardoned and unsanctified — every thing is to be done to fit you for their society. The duty we are enforcing is mo- mentous. Our years are departing, our day declines, our life will soon be gone. The saints call on us from heaven ; the prisoners of despair from the abyss ; the whole congre- gation of the dead from their graves ; and wisdom from the oracles of God, to do our duty now. The Redeemer, in striking coincidence of thought and language, repeats the monition — " I must work, while it is day : the night cometh, in which no man can work." But to some of us only a fragment of life remains ; and SERMON VII. 87 what fervor of prayer, what strength of resolution, what fru- gality of every means of grace, is necessary to discipline and mature the mind, and fit the spirit for a place, where nothing enters that defileth ! Have we a christian profession to adorn — a world to bless — a heaven to gain — a God to glorify — and can we sink upon the lap of earthly pleasure, and slumber in inglorious ease, and while away our life in frivolous pursuits ? Have we to change the whole current of our way — to eradicate prejudices, growing from our youth — to subdue our inclinations — to dam, or drain, a flood of iniquity — to surmount a thousand temptations, and over- come the world — and is all this compatible with ordinary in- dustry and zeal ? The spirits in yonder heavens, thought not so. They were ardent, and vigorous in application to the one thing. Grand designs were never formed, much less accomplished, by any other means. Nor of all designs formed, by man, does any surpass in great- ness, that of a sinner to obtain the approbation of God, and the society of the blessed in heaven. Feeble efforts must leave these objects unattained. Agonize to enter, is a direction, in neglect of which a man perishes at the gate. Not an exception is found in heaven. We have the same natures that they possessed, who have gone before us, and now inherit the promises ; and living in the same world, must exercise the same self-denial and engagedness. Could they gain access to God only through the mediator — neither can we. Were the graces of the Holy Spirit, given only to their fervent and upright prayers — and shall we obtain them in answer to supplications of any other character ? Did they work out their salvation with fear and trembling — and shall that infinite good be bestowed on you, without solicitude, and energetic co-operation with hirn who wrought in them ? Did not faith without works save them — and shall a barren subscription to creeds and covenants, be accounted right- 88 SERMON VII. eousness to you ? Did they reap life everlasting only by- sowing to the spirit — and shall you reap the same harvest by sowing to the flesh ? Was actual perseverance in the love of God, while looking only to the mercy of our Lord Jesus Christ, indispensable for them — and will a speculative con- test for this practice, be enough for you ? If, in the prosecu- tion of their Master's work, no examples diverted them, nor custom deterred them — shall the inconveniences to which fidelity exposes you, cause you to shrink from tha duties of your station ? But here is a man, who would be a christian, while afraid of overstepping the customs of the world. A candidate for heaven, and anxious what men will say of him; and how much his religion will cost him ; and hoping to inherit the promises, while unwilling to expose himself to ridicule or in- convenience ! And was it thus, that Paul and his associates, acquired confidence in prospect of the judgment seat of Christ ? Was it thus, that constellation of worthies, who, while reflecting the glory of God from the record of their history, brighten also the heavens with their lustre — was it thus, they obtained their fixture in that world of light ? Did they not rather, at the command of God, leave country and kindred, dwell in tabernacles, and sojourn in a strange land, and offer up their children and their own lives . ? And did they not defy the wrath of kings, and esteem the reproach of Christ more highly than all the honors man could give ; and harbour the friends of God at the hazard of life ; and take patiently the lash, and joyfully the spoil- ing of their goods ; and submit to imprisonment ; and brave the billows of the deep, and the jaws of beasts, and the fangs of reptiles, and the tortures of racks, not accepting deliver- ance ? Did their faith fail them, for threats, and cruel mockings, and cold, and hunger, and nakedness, and burn- ing, and stoning, and sawing asunder, and every form of SERMON VII. 89 bitter death ? .Did they resist, unto blood, the false maxims, and unrighteousness, and ungodliness of men; to obtain a good report, and to fulfil the duties of godliness and char- ity — and do any of us, expect to steal into heaven, with a spirit which has nothing of the power to follow thein ? But you have enemies, and difficulties, and temptations, besetting you on your weak side — so had they. You have dangers and trials peculiar to yourselves — so had they. But they overcame, and triumphed gloriously, by looking unto Jesus: and so must you. If like them you would live and reign with Christ, like them, you must be willing to suffer with him. You have the same means, and motives, and en- couragements, which they had. The same atonement, on which to rest your justification, the same teacher to guide you, and the same comforter to uphold you with his promises, and purify you with the hopes he inspires : the same tremendous denunciations, to make you stand in awe and not sin : the same exhibitions of divine goodness, to al- lure and animate you : the same fearful kind of providences to admonish, and chasten, and correct you : the same deli- cious foretastes to constrain you ; and the same ground for fortitude, and constancy, and expectation of help in time of need. What lack you then, that they enjoyed ? ' You have the same freedom of thought and action, and are furnished with equally powerful reasons, and plain directions, for a life of devotedness to the cause and kingdom of Jesus Christ. The covenant of grace is unaltered : the terms of life un- changed : nor is the path to glory narrower, than when they marched through it without fainting. What is our apology for being less busy than they ? The moral atmosphere in which they lived, was even more chil- ling than ours. They met opposition from without more incessant, and violent ; and they tell us of fightings ivithin, which brought forth exclamations such as indicated a bleed- 12 90 SERMON VII. ing heart. Are you reproached with enthusiasm for your zeal ? They were charged with madness from the fumes of new wine. Must /you be charged with bigotry or fanati- cism, if you yield not the faith once delivered to the saints ? They were said to be mad, and setters forth of strange gods. Is it, in the opinion of some, ignorance and illiberality in you, to adhere strictly to the precepts of Christ ? In them, such adherence was worse ; and to serve God with all the heart, and all the strength, is no more preciseness, and be- ing righteous over-much, in you, than it was obstinacy in them, and disrespect to Caesar. Yet their fidelity was main- tained, in the face of civil authority, and at the expense of martyrdom. Yours may be equally well maintained, and not a single statute, nor a dog of state, lift up his tongue against you. The charter of their privileges has not come down to us abridged ; and yet, the number of our facilities for improvement under it, are enlarged ; and we have, ad- ded to their excitements, the light and force of their exam- ple. However great the glory offered them — however en- nobling the pursuits enjoined upon them — however many and strong the hopes and fears which agitated them — how- ever feelingly enforced their obligations to Christ — the glory to which we are invited is the same ; save that of triumph- ing at the stake, in the cauldron, or on the cross: the pur- suits enjoined on us are equally honorable ; save, perhaps, the liberty of suffering their perils among the heathen, by robbers, among false brethren, in a wilderness or oh the sea, to spread abroad the name and religion of the Saviour : the hopes and fears, too, which agitate us, may be made equally fruitful and valuable in their influence; and the ex- tent of our obligations, in all respects, is as clearly and va- riously taught. Who then, will fail to follow men of such courage, when he beholds them passed safely through ? Who can give way SERMON VM. 9i 10 despondency or sloth, when such a spirit is, of itself, enough to prevent his entrance into their inheritance ? The} reaped not by faintness in seed time, nor obtained rest by avoiding exertion. They became models of Christian dili- gence — and now, where are they ? Alive in the presence of God forevermore : from the state, the possibility, the appre- hension of death, they are already freed : they are no more connected with a body subject to disaster and decay. They rest in a city, none of whose inhabitants say, I am sick : in a city, where sin pollutes, and can disturb their peace no more : where malice and envy can no more blast the good man's name. No enemy from without disturbs, none within interrupts their tranquillity. The veil is withdrawn which hid from them the loving God, and pure in heart, they see his face and live. Be followers of them in Christian dili- gence, and soon the pangs of doubt, and of distrust, shall cease to exclude you from their perfect joys. Enduring patiently, and bearing cheerfully, and forgiving freely, and laboring zealously, a little longer, you will be summoned to the same banquet of unmingled peace. Once, like you, these happy spirits dwelt in dust — in a world of vanity and vicis- situde ; among brethren of different views ; with a church of mingled wheat and tares. Their eye was single : their work was performed with Christian assiduity ; and where are they ? At rest in heaven ; feasting on joys unspeakable and full of glory. They mourn no more over the discord- ances and failures of the visible family of God. They have labored to reconcile men to each other, and to God ; and above all to keep themselves pure, partaking not in other men's sins, and their works have followed them. They move in perfect concert, and each, with all his modified, ex- alted powers, employs those powers in praise, and in enjoy- ment. Would you be there ? Let your work, like theirs, be done ; and as you approach the evening horizon, let your 9© SERMON VII. , orb, though possibly less dazzling, be fullest and fairest to every beholder's eye. Read their histories, behold the effects of their efforts, and recollect that you are indebted, under God, for the knowledge you possess of the way of life, to their exertions. Through your fidelity to Christ, to your children, to the church, and to mankind, let any who are to succeed you, owe the same blessed privilege to you. From every obstacle you meet in following their steps, look up- ward on them, and through them, to Christ, and surmount them all. Are you a Christian ? Remember heaven is your home ■ and keep your affections set on things above. There are your best friends — the Angels who minister to you ; your pious relatives, who, living and dying, blessed you ; your Saviour who intercedes for you ; your Father and your God : and there be your conversation, and there your hopes and treasures. Then, as often as duty calls you down from the mount, you will return cheered and brightened, like the face of Moses when he had talked with God ; or like Stephen's, which, while looking stedfastly to the heavens, was seen, as it had been the face of an Angel. Aged Brethren ! may I be allowed to hope, that the duty* of Christian diligence, has not been exhibited, and enforced in your hearing, in vain ! For y ju, the living will labor but a little longer. A new world will soon surround you. You will not be suffered to abide at this altar, by reason of death. Here, beyond that period, no prayers can be offered for .you, bo service performed by you ; and, as of another year,* so of your connection with this world, it will be said — itis gone by forever. Will you not "nil, be followers of them who in- herit the promises ; that when the grave which waits for you shall be opened, and the dust return to dust again, you may * This discourse was delivered on the last Sabbath of the year 1820. SERMON VII. 93 be added to the models we have been contemplating, and numbered, in our hope, among the spirits of the just ? If you know not the alternative, I would not spread a mantle over its horrors. Why then, by a needless silence, should I deceive those, who do not rank themselves among the Fathers ? Truth calls them aged, who are no nearer heaven for having passed the meridian of life ; and who are diligent, only in the concerns of the present state, and live without hope, and without God in the world. They make haste to the land of silence, nay they are already dead, who suffer the cares of this life to choke the word, and render all the admonitions of their God unfruitful. Their murdered hours will soon be avenged, when, stretched on the bed of death, they find no place for Christian diligence. There you may see the worldling, who has not one to give, offering ten thousand worlds, for a res- pite long enough to exemplify such diligence, and to secure its rewards. But had you all these worlds, my brother, they would not redeem one hour from death, nor yield to God a ransom for those you now misspend. Will you not now avail yourself of this admonition and become a follower of them, who, through faith and patience, inherit the promises? JNor let a consciousness of past neglect discourage,but stim- ulate the mind, as the work has diminished nothing in its vastness or importance ; and the time of service is of shorter duration. Nor, in the application of this subject, should the young be neglected : for in the morning of life, no less than in palsied age, we are obliged, by him who gives law to all, to make a proper use of time. Yet all the pages of life, which record no proofs, or fruits, of christian diligence, are either blank or blot. Art thou secure, young man ! while not a follower of them, by whose lives this duty has been enforced ? Hast thou another, and a better standard ? They who have 94 SERMON VII. long passed your period of life, in inaction and spiritual sloth, can tell you, what embittered recollections this fact has brought on them. They can tell you, that there is but one spring, and that this, if squandered, is usually followed with self-reproach, instead of the joys of the diligent in har- vest. Could I find a consideration, more worthy than has been already set before you, to enforce on you this duty, I should owe it to your age; because, commenced at this period, and prosecuted to old age, christian diligence prom- ises both the greater honor to Gor>, the greater good to man- kind, and to yourself, the greatest reward. For,, consider that diligence will accomplish no less in Christ's kingdom, than in any other : and yet, in every other, what has it not done ? How many deserts has it turned into fruitful fields ; and wildernesses, into flourishing cities, and seats of civiliza- tion and science ! It has brought to light those physical truths, which nature hid among her secrets, to teach the world how worthless genius is, without industry. It has raised the understanding to the apprehension of those sub- lime moral truths, .and relations of truth, which indolence would have left to rank forever among the impenetrable and unintelligible mysteries of fate. Its powers have the ac- knowledgement of high distinction, in the reduction of all sciences, to form, order and system : in the developement of schemes of the highest temporal utility, and sources of pros- perity, to the nations which are to be born. It has enlight- ened the path of worlds, at an immense distance from our own ; and formed the ascending steps, of the benighted mind, to all the natural perfections of the Deity. It has united distant continents better than armies, it has subdued kingdoms, and civilized many portions of the world. What, then, may it not do, under the guidance of christian motives, and governed by the christian's temper ? What an influence may it not exert on the moral world, in its reduction to or- SERMON VII. 95 tier, to virtue, and to God ? Co-operating with him, what excellence, what command, what glory is not within the comprehension of its hand ? It has already, thus employed, beat down the bulwarks of idolatry and superstition, and of every practised sin, in many countries. It is destined ulti- mately, to fill the earth with the knowledge of God, and add to intellectual, and every other imaginable greatness, the wisdom and felicity of the heavens. While the children of this world labor so industriously, to obtain only what shall perish, will it not be your glory, to pursue with equal ardor and constanc}^, the crown which fadeth not away ? Influenced by a consideration, which unites the dearest interests of two worlds, shall it not be } ? ours, to take hold on the promise of the life which now is, and of that which is to come ; and thus to verify, the sayings of that book, whence we derive all our lessons of wisdom ; and see, if, in obeying and serving God, man may not spend his days in prosperity, and his years in pleasure ; and if he do not find a consummation of all human greatness and glory, the moment he steps across the dividing line. Here, the munificence of God, having secured to christian dili- gence, by constitution and promise, all to which wisdom and grace could prompt an Almighty Father's heart, must have an end. And if all this shall fail to move you, you are lost. O ! who can comprehend the full meaning of that expres- sion — lost ? Who by searching can find it out unto perfec- tion ? It is deep as hell — its measure is eternity. Here stopped the wisdom of Solomon : the wisdom of a greater than Solomon, affected not to go beyond ; and who must not despair, when baffled at the point, where Christ's argu- ments and compassions together end ! SERMON VIII, ? MODESTY OF APPAREL. 1 Timothy, ii. 8, 9. I will — that women adorn themselves in modest upparel, with shame-facedness and sobriety. JL HESE are the words of an Apostle of Jesus Christ, di- rected to an evangelist residing at Ephesus — at that time a principal city of Asia. Although this exhortation might have been penned for the benefit, ultimately, of future ages ; it had, doubtless, a particular reference, and was designed to be applied, to the existing state of that polite city. A de- gree of effeminacy, has ever characterized the people of that nation. The power of custom, endangered the purity of the professors of godliness : and in the early age of the church, it was of peculiar importance that its members should be distinguished from its enemies, as well by propriety of exter- * Perhaps it is due to the sex to say, that the part of this discourse which relates to immodest apparel, is not so applicable to th&- present mode, as to that which prevailed when it was written. But when we consider the tyranny of fashion, and the peculiar reluctance of the female world to hear on this subject, it becomes doubly important, that such admonition should be read. The closet may convey the censure, and spare the blush. SERMON VIII. 97 nal appearances as by the superiority of their principles. So particular and so extensive are the rules of Christianity, that they extend, as we are here taught, and as we are often reminded, to the manners, the deportment, and even the dress of its professors. And from the sex spoken of in the text, we may conclude that the same exhortations are appli- cable to them, in this, as well as in past ages. Indeed, it is supposed, that the fashionable moderns have as much ex- celled their ancestors, in frivolity and indelicacy, as in their advantages for surpassing them in sobriety and modesty. With respect to the particular subject under consideration, toe have, indeed, never witnessed a period, so distinguished for vanity and immodesty as the present. That sex, to whom we have been accustomed to look for every thing that is re- fined in sentiment and manners, by the introduction of prac- tices which the Apostle, and even nature, forbids, have car- ried us back to the age in which he lived. The softening and purifying tendency of Christianity, seems now no longer observable ; and we are called upon, as were Christ and his Apostles, to make such animadversions on fashionable vices, as seem scarcely becoming the sanctity of the house of God. 1 have chosen this season, (evening) for such a purpose, out of tenderness to the conscious delicacy of those, who blush for them who discover their want of modesty, even in this sacred place. Attend then with seriousness to the solemn demand of the Apostle : "I will — that women adorn themselves in modest apparel, with shame-facedness and sobriety." I. I shall consider, in the first place, the nature and ex- tent of this injunction, as it relates to apparel : and this we shall find to embrace the ideas, both of modesty and orna- ment. 1. With respect to the first, it may be difficult to settle with precision the meaning of the phrase. Modest apparel 13 93 SERMON VIII. is a vague phrase, when unconnected with the rules of Christianity — ever varying, in its import, with public opin- ion, which is gradually formed by the customs of the world, What in one age, has been deemed indelicate and immodest; has, in another, been considered decorous and becoming. And that dress, which, at one time, in the same nation, has been thought studied singularity, and an affectation of mod- esty ; has, at another, been accounted barely decent. Still, as has been well observed, " in this instance, as in all others where the passions are concerned, the strictest casuist, will generally be found the safest." The public regulations with respect to dress, in the early stages of society in this country, and their effects, clearly evince the absolute impos- sibility of making sufficient legal provisions for maintaining propriety. The regulations referred to, were marked with a severity bordering on the ludicrous — with restrictions un- doubtedly too great : but the almost unrestrained indul- gence, which has since prevailed, has clearly passed the true mean. The modesty of apparel, therefore, which the Apostle en- joins, must be determined by the nature of christian moral- ity. Whatever is inconsistent with purity of heart — what- ever tends, on the first experiment, to excite a blush in her who puts on the habit, or in those who first behold her in such a garb, must be considered as an infraction of the law of chastity. If we admit the justness of Christ's morality, we cannot surely doubt, whether the latitude on this* sub- ject, at present given — not by public opinion, but by the mistresses of the fashionable world — be consistent with the laws of Christianity. Judging from the reigning mode, one would suppose that instead of a fallen, guilty state, women imagined that they, and the rest of the worlcf, were in that of paradisiacal innocence. But surely if their own feelings SERMON VIII. 99 are insufficient for this purpose, a consideration of the con- dition of our race should remind them of their error. She who has any thing of the spirit of religion, needs not political statutes to confine her ; but will be always vigilant, to recede from the borders of immodesty, rather than in dan- ger of overstepping them. Let those who have not the spirit of this religion, look, for the rules which should regu- late their conduct, to the examples of those who have ; for the latter, it is to be presumed, are not involved in the gen- eral disgrace. In such examples, it is hoped they will find specimens of that modesty of apparel, of which the Apostle speaks, as opposed to indecency : although it must be ac- knowledged, painful as it is, that as it respects modesty when opposed to ornament, they will find it safer to apply to the evangelical Prophet than to them. To frame rules, for the direction of women on such an article, was not the province of the Apostle, but of mothers in Zion. Paul therefore, has contented himself with a de- mand of modesty, in this particular, and left it to the piety and common sense of mothers, to do the rest. We will, therefore, only consider the consequences of a general ne- glect of the injunction in the text. One of the most deplorable of these is, that the barriers of virtue are broken down. Society becomes dissolute — virtue loses its charms — and the fairest portion of creation, degenerate into mere animal existences. Immodesty of ap- parel, leads directly to indelicacy of sentiment ; and a cor- ruption of sentiment, to incontinence of life. These, believe me, are not the figments of a disordered brain, but they are awful truths ; and though they are plain truths, you cannot but acknowledge that a faithful admonition, at the expense of your pride, is better than the most ingenious adulation or deception, at the expense of your virtue. If such admoni- tion be given with candour, and accompanied with tender- 100 SERMON VIII. Hess, it is the best proof of friendship. Indulge not the idea, then, too commonly embraced, that the Apostle Paul was an enemy to your sex. The superficial reader has ever consid- ered him such : but understand him thoroughly, and you will be convinced he is their sincere friend ; and that he has ever consulted, in his directions to them, the interest, the dig- nity, and the happiness of the sex. She who, by immodest apparel, exposes herself to the view of the world, cannot be said to reverence herself; and she who does not reverence herself, must not claim even civility, and much less can she expect to receive respect, from others. Those who do thus expose themselves, great- ly mistake the means which should be employed to attain their object. An outside, can never captivate the sensible and discerning part of the world ; and a custom which bor- ders on indelicacy, will never fail to excite disgust, in those who have any principle of virtue within. Such a display, therefore, defeats their own designs. But consider next, another consequence of this fashionable vice, which affects you in another point of view. Consider, that, in our own age, thousands have anticipated death, and gone down to the grave, their own executioners, and the monuments of their indiscretion and their sin. How often, within the sphere of our own observation, has disease and death been suffered to enter the frail and fender bodies of your sex, through too thin a habit ; and the consequences are awful, because they are eternal. Finally — consider, that although the indelicacy of those who are known to be wanton, produces quite an opposite ef- fect to that of the more refined, yet that under certain cir- cumstances, and in certain cases, even the mind of the chris- tian cannot fail of receiving, for a moment, such impressions as are accounted sinful, and as are chargeable on you. And are you so spotless, as to take it upon you to account for the SERMON VIII. 101 sin of others? Besides, while disobeying the injunction in the text, you are employing 1 , not indeed the words of the wife of Potiphar to Joseph, but a language of the same import- By such indelicacy, you seize the young and the unwary by the mantle, and lead them to devices and to intrigues, which take hold on hell. You expose yourselves and others to snares, of which, if innocent, you little dream; and which, if guilty, will cost you the loss of character here, and the eternal loss of happiness hereafter. II. We are to consider, secondly, that modesty of ap- parel which is opposed to ornament. As a class of society, there is none who have bestowed so much attention on the decoration of the body, as the fe- male sex. The Prophet, in the illustration of a certain truth, has recognized the justice of the sentiment, that in all civilized nations, women have been fond, to excess, of exter- nal embellishments — "Can a maid," says he, "forget her ornaments, or a bride her attire ?" Whether this fondness for ornament is to be accounted for by the natural constitu- tion of their minds, or is the result of the partiality of the other sex to such as arrayed themselves in the most splendid attire, is not made a question by the inspired writers, neither is it of importance for us to decide. Certain it is, that in every civilized, and in some barbarous nations, it has been found to be a fact. But, with respect to this subject, we may rejoice in the truth, that a simplicity has prevailed in our age, unknown to the inhabitants of that period in which the Prophet wrote. Still, it is to be confessed, there remains room for improvement. Though the ornaments of the pres- ent age are neither so profuse, nor ridiculous, as those of a former, they are still chargeable with immodesty, or vanity, in their apparel, who suffer themselves to be directed in their choice of them, by the fancies of those who give law to the female world. The manner and minuteness, with which the 102 SERMON VIII. inspired penman has treated this subject, while it evinces its great importance, leaves no ground of excuse for those, who waste their valuable years, and estates, upon the decorations of the body. Some degree of thought, as well as care, in this particular, is not only allowable, but necessary. Still it is, and will ever remain, beneath the dignity of the female character — beneath the employment of an immortal mind — to be solicitous, wherewith the body shall be clothed. An anxiety on this subject, if discovered, lessens instantly, in the estimation of the world, the value of the woman. To her, therefore, whose object it is (and it certainly should be the object of all) to honor God, by becoming useful to man- kind ; and, by the purity of her example, to exert an exten- sive influence around her, dress will ever be a subordinate subject. The care of it, and the thoughts relating to it, will ever be incidental rather than studied. The care of the woman who reverences herself, will be to command esteem, rather by the richness of the furniture within, than the gay and gaudy profusion of that without. But the attention and admiration of men, constitutes, with a virtuous woman, but a secondary consideration. She feels that she is immortal, and acts for eternity. She listens to the warning voice of God, not to the lying applauses of men. She knows that spiritual improvement, as well as domestic usefulness and peace, are hardly compatible with great attainments in the art of dress. She has the magna- nimity to declare her feelings by her conduct ; and to 'show others that she feels, that to improve, refine, and bless, not to dazzle and deceive, is the end of female existence. She gives the lie to the practical declaration of the silly, the vain, and the fluttering of her sex, that woman has only aa animal nature ; and evinces that she is endowed with exalt- ed powers. The frequent examination of the person; adds new preven- SERMON VIII. 103 tives to the examination of the heart : and the mind is gen- erally found empty, where the person is profusely ornament- ed. But they greatly mistake the character of those of our sex who are worthy their regard, who imagine their gar- rison, though weak, to be in little danger, where the out- works are complete. No external trappings, whether natural or acquired, can ever atone for an uncultivated mind, or a base heart. And that mind will assuredly be ignorant, and that heart unacquainted with true virtue, which studies more to adorn the person with elegance, than to embellish and improve the soul with the ornaments of religious knowledge and the christian graces. Toilet devotion, and religious af- fections, cannot exist together. Both the kind, and degree of employment, necessary to the acquisition of the friend- ship and admiration of the world, are insuperable barriers to the obtaining of the approbation and favor of God. The embellishments of the person, without religion, may ensure the One ; only those of the soul formed by virtue, can se- cure those of the other. She who had never a thought of God, or of eternity, may gain her object by the former; but she who has not devoted much thought to both, can never obtain the latter. The very taste for gaiety and show, im- plies either ignorance of, or indifference to, the precepts of the Gospel ; and the ambition and attempt to please, by such unhallowed and insignificant means, discovers an emp- tiness of soul, in her who seeks to captivate, and in those who are thus easily caught, pardonable only in children. The subject admits of the keenest irony, and of every other species of wit ; but it is of too great importance to be treated even ludicrously. A subject, which, in the present view of it, is intimately connected with eternity, is not to be sported with, and thus placed on a level with those which the Deity is supposed not to regard. A course of conduct which is tending, in its consequences, to the destruction of a i 104 SERMON VIII. rational, intelligent, and immortal soul, requires the caution produced by a view of the sanctions of God's law, rather than the lash of ridicule. Those whose practices are incon- sistent with the laws of Christianity, require the interposition of the grace of God, to change their dispositions ; and the means used to effect this must be holy. Satire may irritate the passions, but does not, ordinarily, operate as a means of changing the temper. If it is imagined, that this is giving an undue importance to the subject, turn to the expressions of God himself, and you will discover in what light he views the character, the disposition, and the conduct of those, of whom we have been treating. " Moreover, the Lord saith, because the daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet; there- fore, the Lord will smite the crown of the head of the daugh- ters of Zion, and expose them. The Lord will take away the bravery of their tinkling ornaments, their cauls, and their round tires, like the moon ; the chains, and the brace- lets, and the mufflers.; the bonnets, and the ornaments of the legs, and the head-bands, and the tablets, and the ear rings ; the rings and nose jewels, the changeable suits of apparel', and the wimples, and the crisping pins, the glasses, and the line linen, and the hoods, and the veils : and it shall come to pass, that instead of a girdle, there shall be a rent ; and instead of well set hair, baldness; and instead of a stomacher, a girding of sackcloth ; and burning, instead of beauty : and the gates of Zion shall lament and mourn ; and she, being desolate, shall sit upon the ground." Such are the judgments, consequent upon what are commonly esteemed venial indiscretions. How the social virtues can be maintained in exercise, in consistency with such attention to dress, as the lav s of cus- tom impose, they perhaps can best determine who waste their SERMON VIII. 10S time in devising the form, and executing their devices, of their apparel and its appendages — who exhaust their trea- sures, in providing ornaments and chains of gold — who turn the stream of beneficence upon themselves — who leave frugality to the vulgar, and are profuse, only in those chari- ties, which begin and end at home. Pride, vanity, and self- conceit, are almost invariably found attached to those frivolous characters, who are emulous to excel in the richness or gaiety of their apparel : and should they not be found so conspicuous in these, they lay a foundation for envy, malig- nity, and censoriousness, in every rival. Even the appear- ance of humility, in such, excites suspicions of its reality. The attention which they usually command from the weak and the frivolous, is apt to betray them into an ima- gination of some real excellence, which they never possessed ; and this fancied excellence, whatever it may be, atones, in their view, for every defect, and forever prevents an atten- tion to those important acquisitions, without which, favor is deceitful, and beauty vain. Such persons forget, that their beauty shall soon be consumed, and their beautiful garments employed to cover a mass of corruption. Whence then is all their pride and boasting? To corruption, each of you must soon say — Thou art my father; and to. the worm, thou art my mother and my sister — Value not, then, the robes of ostentation, and the trappings of vanity. Remem- ber that the moth, which shall feed on that delicate flesh, will soon arise, and flutter in a richness, a sumptuousness of dress, with which you, in all your glory, were never arrayed. Mothers ! you have vowed to bring up your flock, in the nurture and admonition of the Lord. It is your province, to regulate the manners and the dresses of your children : and let not an over-weening, an ill-placed affection, suffer you to look with an eye of complacency, on the indelicacy, or the extravagance of your children. Daughters ! you blushed. 14 100 SERMON VIII. in conscious guilt, when you first assumed the half-formed garments of Eden. Restore the garb of delicacy and mod- esty to your forms, and let the coloring of virtue return. Banish that extravagance in your apparel, that profusion of ornament, and that gaudy attire, which better become the butterfly than the woman ; and which are ever the marks of a weak, a vain, or an empty mind. Adorn yourselves in modest apparel, with shame-facedness and sobriety ; not wijh broidered hair, or gold, or pearls, or costly array, but with the ornament of a meek and quiet spirit, which, in the sight both of God and man, is of great price. II. It remains, in the second place, that we attend to the virtue of modesty itself, as existing in the heart, and ex- pressed in the language of the Apostle, by " shame-faced- ness." " I will, that women adorn themselves in modest apparel, with shame-facedness and sobriety." We should lose much of the force of this exhortation, were we to con- sider it as extending only to the laws of decorum. It reaches to the heart. True modesty is a gem of inestimable value ; and in a woman, indispensable. In the language of a heath- en writer, we have in few words, what, if written after, might justly be considered as a paraphrase of this part of * our text — " 'Tis not gold, emeralds, nor purple, but modesty, gravity, and decent deportment, that can truly adorn a woman." Modesty is an ornament which nothing can pur- chase ; producing a delicate reserve, equally distant from prudery and wanton boldness — inducing a demeanor singu- larly discouraging to the insolent attempts of the vain, the wanton, and the familiar guest. It is the almost necessary result of innocence and worth.. It is at once, the test and the guardian of virtue. The various decencies, whether of dress or of manners, which flow from a heart possessed of it, are rather its own genuine effect, than the results of educa- tion. By strict observance of the rules of art, its counter- SERMON VITI. 1 01 feit may be obtained ; but the reality, is, in every instance, the gift of God. Impurity of heart, is utterly inconsistent with the possession of this virtue ; although such impurity is often disguised with its semblance. There is not, in the rational world, an object more dis- gustful, than a wanton, or an impudent woman : nor, on the other hand, one more pleasing, than she who is truly modest from a principle of piety. And so prevalent is this sentiment, and so sensible of its truth are the abandoned of the sex, that the world is filled with counterfeits. But how immense is the difference, between the downcast eye of conscious impurity, and the retiring modesty of virtue ! From the one, we turn with emotions of indignant pity : from the other, we recede with a painful fear of wounding a child of God. There is a " shame-facedness" — an awkward bashfulness — which can never speak, or speak without trembling. This, though it may consist with, should never be taken for, modesty itself; for it most commonly attends those, who, in their retired hours, use the most unlicensed freedom. True modesty is not inconsistent with affability. On the contrary, it is compatible with the utmost freedom, when that freedom is governed by discretion. This teaches both time and judgment. A misplaced confidence, will often expose, even a modest woman, to suspicions of indelicacy. Hence appears the necessity of an acquaintance with the world, and a knowledge of the human heart. And hence, also, the necessity of gaining this knowledge, not through the superficial writings of human authors merely, but by the study of that perfect source of information, the word of God. Human writings rarely instruct, on this subject, without corrupting the mind. The lessons of wisdom con- tained in the inspired writings, are always accompanied with such sanctions, as tend to suppress the remotest suggestions of the depraved heart. The very idea of conversing with 108 SERMON VIII. God, if we have any just conceptions of the holiness of his character, and the purity of his law, awakens the soul to vigilance; and guards it against the indulgence of those thoughts, which the very nature of the subject is calculated to excite. It may be necessary, to exhibit the means, by which this principle of virtue may be lost ; either by one false step, or a gradual decay. The most powerful of these means, be- cause they excite the least suspicion of danger, are, either intercourse with vicious company, or improper books. There cannot be devised a more effectual method of cor* rupting the minds of the young, and the inexperienced, than that of suffering them to mingle promiscuously with persons of either sex. It is in this way, usually, that the first les- sons of indelicacy are learned ; and that those who have been educated in the refined sentiments of christian purity, become tainted with the poison of worldly morality. 'Tis from the sentiments and the examples of those with whom they are permitted to associate, that they are first embold- ened to "overstep the modesty of nature." In these mixed companies — from which parents must be excluded, or con- versation, and freedom, and care, be banished — they are taught, by the example of their superiors in age, to cast off that reserve, which keeps the bold at a distance, and silences the tongue of vulgarity. It is here, where no suspicion enters, that the double meaning jest, and the loose song of ribaldry, wear away, by repetition, the blush winch they first enkindled ; and with the blush, the purity that occasioned it. It is here, that the frown of indig- nation, and the modesty that excited it, at an indecent tale, are gradually lost ; and the rays of complacency, re- flected upon the brow, from the undisturbed countenances of those Heroines, who secretly scoff at the delicacy they never possessed. Even the reserve and diffidence which they pos- SERMON VIII. 109 sess, when first introduced into such societies, keeps back the expression of the indignant emotions which they feel ; and the delicacy which is wounded, is made the instrument of its own destruction. A thirst for society, so natural to the young, prevents their use of those means by which their modesty is to be preserved. A fear of future restraint, as well as that of offending, inclines them to conceal from their parents and friends, the shocks they have sustained ; and they continue to frequent public places, and promiscuous companies, till little of that sensibility remains which should ever distinguish the female character. Ignorant of the char- acters with whom they associate, they go out, like Dinah, the child of Leah and Jacob, "to see the daughters of the land ;" and too often, like her, meet Shechemites in their society, by whom they are defiled. Happy would it prove for them, and for society, would the daughters of the land, like Ruth, cleave unto their mothers ; and say, like her, "entreat me not to leave thee: for whither thou goest, I will go ; and where thou lodgest, I will lodge ; thy people shall be my people, and thy God my God." Public exhibitions, and places of mixed societies, have never been found, within the compass of our experience, to contribute, either to the increase or preservation of that " shame-facedness" which the Apostle recommends. On the contrary, they have almost invariably, been found to con- taminate the heart. A look, a gesture, or a sentiment bor- dering on looseness, (and in such places these are innumera- ble) have done more to corrupt the imagination, than a thou- sand gross and direct applications to the passions. The places in which virtue, in any of its forms, can be thus art- fully exposed ; and those rooms in which modesty is thus liable to be wounded, or rather, insensibly destroyed, should be considered and shunned, by every virtuous woman, as anti-chambers of hell. We are indeed told, that virtue is 110 SERMON VOL only to be known by being tried; and therefore, that our daughters should be exposed, in all societies, to the lan- guage, the address, and the arts of those of their own and of our sex, not absolutely expelled, for the grossness of their immorality, from civil society. But it is a tale of falshood, and the sentiment contained in it, is full of corruption. We are also told, that those public exhibitions, in which all the arts and stratagems of either sex are represented, are favor- able to morality : and many have the weakness and impu- dence, to say publicly, that such exhibitions are guards to virtue. But the fatal experience of thousands can testify, that at these exhibitions, the bands of virtue were first loos- ened, and finally dissolved : — that there, the passions were first enkindled, which consumed them : — that there,, they first conceived sentiments destructive to their peace, and became enamoured of practices, at the thought of which, while their modesty remained, their hearts revolted : — that there, their cupidity was engendered, or, at least, suffered to pollute the soul, and excited to such vehemence, as to prove the occa- sion of their irretrievable ruin. No woman, it is confident* ly believed, ever returned from such a scene, with a purer heart. The sentiment and the scene, which, on the first re- presentation, excites a blush on the modest countenance, and a chill of indignation throughout the frame, is, on the second perhaps, succeeded by a feebler struggle — soon endured without shame — and next, welcomed. But none, other than they who, by familiarity with such scenes, have experienced the progress of the downfall of this virtue, can describe the astonishing rapidity with which modesty recedes, and its op- posite advances. Circumstances may vary the rapidity of the change ; but on every mind, uninfluenced by extraordi- nary checks, a change will be produced. The scarcity of the genuine fruits of this virtue, is attributable, not on- ly to an association with unworthy companions, and to the SERMON VIII. Ill frequenting of what are called, public exhibitions of life and manners ; but also, In the third place, to injudicious reading. There is a species of writing, in the general reading of which, no wo- man, who possesses this virtue in its genuine purity, can de- light. By whatever name it may be called — whether Tragedy, Comedy, ,Farce, or Romance — it is, with few ex- ceptions, though written professedly, in many cases, for the female sex, unfit for the eye of modesty. And, in proof of this, it is only necessary to state the fact, that no woman of worth, would venture, in presence of the other sex, nor even of one class of her own, to repeat, in the same language, all the incidents of a single volume. These books, not only im- part wrong views of real life, and engender false notions of happiness ; but so blend together virtue and vice, that it would be difficult, even for the nicest casuist, to separate them. In this view, therefore, they are highly injurious to the morals of their readers : but they are equally inimical to the heart of piety, when considered in their relation to this subject. How then, are the sex degraded, when, for their use, our public libraries are crowded with romances — and how do they degrade themselves, who confine their studies principally to books of such a character ! ,Why do they fly to their closets, to inspect the impurities of the Monk, and similar works, but to conceal from the world their own impurity ? Why, but from a dread that others should learn, that little remains of that " shame-facedness," which the Apostle recommends, rather, which God demands? To deny that any good is to be gained, by the study of fictitious writers, would be a plain contradiction of truth : but to deny that the evil produced by such reading, is incal- culably greater, would, if observation and experience may decide, be an equal violation of truth. Those therefore, who have a proper regard for that amiable virtue of which 112 SERMON VIII. we are treating — those who know and feel the dignity of their natures, and the value of their immortal minds — those who would rather be ornaments to society, and blessings to their friends, than to excel in the extent of their acquaintance with love intrigues — will cultivate a taste for a higher species of knowledge, than that derived from such writings — a more exalted employment, than that of studying them — a plea- sure more refined than they can bestow — and will be assid- uous to lay up a more nourishing food, for consolation and support in the retrospect of life. III. I proceed to the last subject of consideration, sug- gested by the text. This is sobriety — a virtue, or rather, a course of conduct proceeding from a principle of holiness, without which, modesty of apparel would be of little per- sonal benefit ; and shame-facedness, but a suspicious cover- ing. By an unaccountable madness, the world have gener- ally been prone to consider giddiness, and thoughtlessness, as inseparable from a female mind : and this levity, has, by some means, in their estimation, become transformed into a virtue. Their early studies, and their later avocations, (I speak of those of the higher classes of society) are, but too commonly, of a description which do them no honor. But if they deem it (as they certainly must) an insult upon the sex, to be esteemed triflers, why should they not dis- appoint the expectations of the world, and cultivate the vir- tue which Christianity recommends ? Why should they be averse to that sobriety, which only can dignify them, in the eyes of their worthiest admirers ? Christian sobriety never stoops to trifle with serious things ; nor to be ever trifling about nothing. A woman without reflection, is but a mere puppet in society, and can only please as puppets do. The sex, however, disclaim the demerit of whatever they possess of vanity and frivolity, and of their want of the more solid and substantial accomplishments. And doubtless SERMON VIII. 113 they complain with propriety, of injustice in the other sex, in the neglects which attend their education, and their ne- cessary deficiences in consequence of those neglects. But aside from the scientific accomplishments of the mind, they complain with no appearance of reason. Their deficiences in the virtues of the heart, be their literary education what it may, are chargeable solely, or principally, on themselves. And did they generally consider their consequence — did they realize that they are possessed of immortal minds — did they feel the value, the immortal worth, of these — they never would submit to be debarred a species of learning, infinitely more valuable than that taught by human sages. From these treasures of wisdom and knowledge, no human arm can detain them. From drinking deep at the fountain of divine learning, no human power, without their concurrence, can prevent them. This, in spite of the laws imposed by custom — in spite of our illiberality — they may obtain. They cannot, generally, be their advantages what they may, be- come politicians, philosophers, and warriors : but they may become christians. From the word of God we may learn, that the great Creator designed woman to move in a differ- ent sphere from that of man ; and all the directions given to her in the sacred volume, while they recognize her impor- tance in society, seem to imply that her only empire is her household: to no other should she aspire. "Teach them," says the Apostle, " to be sober, discreet, chaste, and keepers at home" This sphere, in which heaven has placed them, is sufficiently large to employ all their time. To fill their places with dignity and usefulness, requires no small share of wisdom ; and to discharge with fidelity, the difficult duties of their apparently humble station, will engage all their virtue. On their virtue and fidelity here, depends^ in a great measure, the happiness of the world. Think not then, for a moment, that God has degraded — He 15 114 SERMON VIA. has highly exalted, — the sex. 'Tis through the piety, the care, the watchfulness, the indefatigable zeal of mo- thers, that the sons of men are trained up to virtue. 'Tis through them, as God's instruments, and under their foster- ing care, that virtuous habits are first formed, that the mor- als of society are exalted to the christian standard, and the world preserved from an universal corruption of manners : and hence appears the wisdom and force of that maxim of the king of Israel, so often repeated — "The price of a virtu- ous woman is far above rubies." And from the extertsive- ness of the influence of woman in society, either good or evil according to her character, we may learn the justness of the following sayings of the same author. " For three things, the earth is disquieted ; and for four, it cannot bear. For a servant when he reigneth ; and a fool when he is fill- ed with meat. For an odious woman when she is married; and an handmaid that is heir to her mistress." Happy for the world, that the wisdom of God has given to those whose influence is so extensive, a situation peculiarly favorable to virtue. That the situation of women is such, is evident from the undeniable truth, that the number and piety of christian, professors throughout the world, is altogether in their fa- vor ; and on no other principle, can we satisfactorily account for the existence of this fact. How aggravated, then, must be the misery of those who, enjoying the best means for be- coming virtuous, and the most favorable situation for the in- culcation of virtuous sentiments, cast off the restraints which God has imposed, leave the sphere in which he has placed them, and, by a violation of his commandments, become either useless, or burdensome to the world ! How important, then, to guard against the, first inroads upon virtue, and to cultivate the temper of the christian ! 'Tis not for want of ability, but of inclination, that women are not more generally proficients in this science. 'Tis, also, SERMON VIII. lli» because their sobriety is often the result of views of policy merely, instead of being grounded on the eternal basis of love to God. Innumerable are the cases, in which the christian rules of sobriety will be violated, if the general temper be formed, or the conduct founded, on any other than christian principles. Let women, then, consider their high destiny, and couri the approbation of their consciences, rather than the ap- plauses or flatteries of the world. Let their labour be, to obtain the smiles of him who searcheth the heart, rather than the admiration of those witlings who are captivated with an outside. " Favour is deceitful, and beauty is vain ; but a woman that feareth the Lord, she shall be praised." To be polished after the similitude of a palace, will avail but little, if the inner apartments be unfinished', .or filled with vanity and uncleanness. The reflection of having been sur- rounded by the popin-j ays of the age — loaded with adula- tion—and crowned with the perishing laurels of time ; will afford no satisfaction, to the soul thirsting for immortality, when it shall be summoned to leave its earthly tenement. Bui the remembrance of having honored God, and blessed the world, by a life of piety, usefulness and sobriety, will give joy unutterable, to the departing soul, when Jesus shall beckon it to his arms. SERMON IX. the duty of confessing christ. Matthew x. 32, 33. Whosoever therefore shall confess me before men, him will I con- fess also before my Father which is in Heaven. But whosoever shall deny me before men, him will 1 also deny before my Father ichich is in heaven. -IT is a sentiment of inspiration, too little known, or too little regarded, that the curse of the Lord is in the house of the wicked, and his blessing in the habitation of the just. By the wicked, are meant such as are not willing, freely to avouch the Lord to be their God ; to subject themselves to his government, and bind themselves to the obedience of his laws. — For so is the will of God, concerning all who have forsaken their Father's house, and hastened after another God. They who are thus alienated from the life of God, are strangers to the covenant of promise — His covenant of life and peace is not with them : and they only are numbered among the friends of God, who have fled for refuge, to lay hold on this covenant as the only hope of fallen man. These SERMON IX. 117 ®nly, are entitled to the blessings which God has promised to the righteous. Such is the language of the Old Testa- ment, and these sentiments are confirmed in the New. Our Saviour, of consequence, when he sent forth the Seventy in his name, bade them, into whatever house they entered, first say, Peace be unto this house ; and if a son of peace were there — a friend of God — to leave their blessing in God's name : but if not, said he, your peace shall return to you — that Is, you shall leave every house, in which you find no friend of his, under the curse of God. The promised bless- ings of the covenant shall never be theirs, who spurn its of- fered benefits, and decline to subscribe heartily to its obliga- tions. But the voice of rejoicing, is in the tabernacles of the righteous. God has made with Them an everlasting cov- enant, to do them good ; and upon them, and their seed, his blessing rests forever. To the intelligent and attentive hearer, it is needless to say, all this is confirmed and sanctioned in the text. How clearly, then, is it the duty and the glory of us all, cordially to subscribe to the covenant of grace presented in Christ. Let me shew you, first, in few words, what it is to confess Christ — Secondly, whence it appears to be the duty of us all — And thirdly, enforce this duty, by the sanction annexed to the injunction. I. To confess Christ, in the sense of the text, is not mere- ly to admit the superior excellence of his character, and the transcendant importance of his religion. The most licentious among men have done this, both in the sobrieties of life, and the solemnities of death. To confess Christ, in the sense of the text, is not merely to be willing to espouse his cause in periods of peculiar re- ligious prosperity. Many, in such a state of the church, have done this, who, when persecution has arisen, have changed their ground, and abetted and comforted the enemy. 118 SERMON IX. To confess Christ, in the sense of the text, is not merely to call ourselves his disciples, and eat and drink in remem- brance of him, at the sacramental table. Many do this, whom he declares he will deny before his Father, and assem- bled worlds. To confess Christ, in the sense of the text, is publicly to avow our attachment to him and his religion, with a cordi- ality which will bear the test of the most discouraging times, and the scrutiny of the Judgment-day — With an affection, which will sooner die for him, than deliberately and perse- veringly deny him. It is publicly to avow ourselves Christ's friends, with a temper, preferring rather to be hated of all men for his name's sake, than to secure the highest pos- sible advantage which men ever promise themselves, in either the speculative or practical denial of him. Such a cordiality as this, will endure all trials : it will triumph over every enemy. The man who possesses it, will endure unto the end j and he who does this, shall be saved, saith the Lord. The exposition, which essentially varies this view of the sub- ject, is inconsistent with the context, and the whole tenor of the gospel. To make such a profession of religion, is to confess Christ before men ; and though we are often told, in answer to these remarks, that profession merely is worse than in vain, it will be kept in mind, that the sentiment we are now secondly to illustrate, is no contradiction of this answer. It is not mere profession, which we allege to be the duty of all. Circumcision is nothing, and, uncii'cum- sion is nothing, but the keeping the commandment of God. II. How, then, does it appear to be the duty of us all thus to confess Christ? If this duty can be shown to be binding on all, it will be on them who neglect it, to satisfy themselves, and to satisfy their Judge, that they are not the men — ashamed of him and his words — of whom the Son of SERMON IX. 119 man will be ashamed, when he comes in the glory of his Father, with the holy angels. 1. That this duty is of universal obligation, appears, then, in the first place, from the explicit and universal command of Christ. This is contained in the commis- sion he gave, at first, to his Apostles. When he bade them preach the gospel to all nations — to disciple and baptize all men in his name — he gave, through them, to mankind, a command to receive, embrace, and adhere to his religion, in the face of the world, from which it required them to separate. If to do this, be not possible for any other, than the man who makes such a profession of reli- gion, as we have shown to be implied in confessing Christ before men, then is it the duty of all, to whom the command has reached, to make such profession. In the execution of their commission, the Apostles went forth and preached every where, that men should repent, and believe the gos- pel — observe all its ordinances, in the spirit and design of their establishment — and that being first willing to do their duty, they should bind themselves to do it, by solemn cove- nant. There is a distinct command of Christ, necessarily imply- ing the obligation of all for whom he died, to commemorate his death.—" This do, in remembrance of me" — is an ex- plicit command, only to his friends : but, as all men are laid under obligations to be his friends, by his disinterested sac- rifice of his life for them, the command, by implication, ex- tends to as many as were ever hii enemies. Now, as he cannot receive the atonement, who does not cordially be- lieve ; so, neither can he receive the symbols of Christ's body and blood, to the end for which they were designed, without a sincere profession of his belief. We cannot, then, seriously doubt, that such is the duty of us all : for since no man, under the gospel, can take neutral ground — since 120 SERMON IX. every man is either the friend, or the enemy of Christ — every man is included in the command, to commemorate his love in dying for hira. 2. To confess Christ, is the duty of all, inasmuch as it is but an act of justice to God. Justice consists in rendering to all their dues : and who does not know, that, to the per- fections of God, are due the most public, explicit, and cor- dial acknowledgments, of all his intelligent offspring ! He that honoreth not the Son, honoreth not the Father. Such a profession of Christianity, therefore, is, demonstratively, the duty of us all ; and the tender and solemn appeal of God to our consciences must not pass by us unregarded. — " If I be a Father, where is my honor ? If a master, where is my fear, saith the Lord of Hosts, unto you that despise my name ?" But " to them who fear it, shall the sun of righteousness arise, with healing in his beams." 3. In the third place, the duty of confessing Christ arises from our social relations ; and is obvious, from the connec- tion in which God has placed us. We live in the midst of society. Our conduct is inspected by men ; and is fitted, whether it be good or ill, to have influence on those by whom we are surrounded. It often does have an influence, such as its tendency indicates. All considerations, then, which go to evince the propriety (if our attachment to our supreme Lord and Law-giver, serve equally to show, that it is our duty to express that attachment in every honorable and lawful manner before men. Especially, is this manifest, in view of the reigning defection from God. The apostacy of our race brings us all into suspicion. Respect to the di- vine declarations, leaves us no ground to believe any man the friend of God, who does not avow himself such, and jus- tify that avowal by a correspondent life. Not to confess Christ before men, is, therefore, to countenance the crimes of disaffection, to take part in continuing the show of gen- SERMON IX. 121 eral revolt. It is to leave men, without ground for suppos- ing us the friends of God ; and so far, virtually justifying the conduct of the wicked, and condemning that of the just. I am aware, that it has been said, that religion is wholly a secret affair — involving affections and actions, of which man has no cognizance — lying only between God and the soul. But I have looked in vain, to find this saying supported by divine authority. The Law of God, on the contrary, teaches us decisively, that the religion, which does not extend its in- fluence to the welfare of our neighbour, in the same degree as to our own, is not acknowledged in heaven — That the re- ligion of any man, which is of no use to his neighbour, is useless to himself. For this, wo is denounced against him who makes others to transgress. For this, all who are dis- posed to be on the Lord's side, are required, by positive statute, to cease their indiscriminate connection with the world — "wherefore, come out from among them, and be ye separate, and touch not the unclean thing ; and I will be a Father to you, and ye shall be my sons and daughters, saitu the Lord Almighty." Love to God and our neighbour, then, and the proper manifestation of such love, are so entirely incompatible with the neglect to confess Christ before men, that a public pro- fession of religion would be the obvious duty of us all, had we no explicit command. Consider this argument a little more at length. Are we not bound, by every tie of human- ity and religion, of parental and fraternal affection, to help our fellow men to heaven ; and, for this end, to furnish them in all things, an example of obedience to God — a holy ex- ample ? But is there any thing holy — is there any thing like obedience, in throwing the weight of our influence, whether great or small, into the scale opposed to the cross of Christ ? Is there any thing like obedience, any thing like love to our neighbour, in countenancing the delusion, that a 10 12^ SERMON IX. man may be wholly on the Lord's side, and altogether a christian, though he do not confess Christ before men ? No good man will say to the Lord, in the unsOftened impudence of Cain, " am I my brother's keeper ?" No man of good judgment will affirm, that to neglect to confess Christ, is not, in our circumstances, to lend our influence, and give countenance, to the unbelieving world. The church are au- thorized to suppose, and the world mil suppose, that he who does not profess to be a christian, is not a christian — That he who does not pretend to be the disciple of Christ, is not his disciple. And this, because, as a general rule it is a cor- rect one, that men are no better than their professions indi- cate. Profession is now so easy and so safe, and that branch of charity which hopeth all things, (not contradicted by pal- pable evidence) so generally practised in our churches, that he who neglects to profess, withholds unnecessarily one pos- itive proof, however weak it be, of loving God, and his neighbour. Can any such man say, he has rendered to all their dues? — That he has been just to God ; benevolent, to the extent of his ability, to his neighbour; and faithful to his own soul ? 4. But, over all, Christ's relation to us, as our Redeem- er, renders obligatory on us, the cordial profession of his religion. Let us forget, for a moment, every other relation. Let us forget our obligation, even to Christ himself, arising from the perfections of his nature, the glories of his person, and the excellence of his righteousness. Let us overlook, too, all our obligations to him, as the author of our being, as the upholder of those heavens, and the source of all phy- sical supplies, to this dependant, and richly stored, and pop- ulated earth. Let us think of him now, only in the office of our Redeemer, executing, with unparalleled skill, and kindness, and grace, the whole work of enlightening, and ransoming, and subjugating to his dominion, a benighted, SERMON IX. 126 enslaved, and revolted world. Think, a moment, what Je- sus Christ has done for our souls — to what he has submit- ted — and under what circumstances, he has thus acted and suffered ! You do not need the detail. Think only general- ly, what Christianity has done for the Pagan — for the Savage — for Woman — for the victim of oppression — for the dying — for every prisoner of the grave ! — Think at what expense — for what a race of beings ! See him, who was with God in the beginning, him who was God, descending from the throne, to take the nature and the form of a servant. Guile- less and good, as his condition was humiliating, behold him, by the very creatures he came to save, hated, hunted, spurn- ed from their presence, mocked, defamed, reviled, scourged, spit upon, crucified, and, in the hour of his death, forsaken! And all this, without repenting or repining ; that he might bear our iniquities, reconcile us to God, and purify us from a moral loathsomeness, such as none but the most indecent images in nature, can duly represent. Why all this ? Was it for a reward from us ? O ! who can think of profiting a mind, rich in perfection, like his ? Angels dare not hope to do it. What, sinner ! canst thou do ? No, it was only for the joy set before him, of making the bad man holy, and the miserable happy. And is it, rational creature 1 too much to expect in return, that you acknowledge your obligations, give him the chief place in your affections, and confess him, before men, the chiefest of your friends ? Is this an extrav- agantu-equital of his benefits ? Is this doing something more than a sinner's duty ? The most impoverished soul, that shall ever breathe the air, and pluck the fruits of the celes- tial Paradise, will blush for the man who ever thought it an unreasonable service. And the christian of chief attain- ments, even on earth, has learned unhesitatingly to sing, " Had I ten thousand hearts and lives, " My Lord, I'd give them all to thee." 124 SERMON IX. Such are the direct proofs, which are furnished us by the record, that a profession of Christianity is the duty of us all But to all these various evidences, clear and strong as they may appear to the serious and candid hearer, it will be ob- jected, by one class of men, that God, by express statute, has forbidden the wicked to take his covenant in their mouth ; that the command, of consequence, extends only to the pure in heart. In reply to this objection, let it be remarked, that the command is nevertheless binding upon all men, because it is the duty of every man, instead of living in sin, to break off his sins by righteousness, and his iniquities by turning unto the Lord. For "the grace of God, which hath ap- peared unto all men, teacheth us, that denying ungodliness, and every worldly lust, we should live soberly, righteously, and godly, in this present evil world. " The confession of Christ, involves obedience to these commands, addressed di- rectly to the wicked. The objection, therefore, has no va- lidity : for " the wrath of God is revealed from heaven, against all ungodliness and unrighteousness of men ;" and when, to execute this wrath, Christ shall be revealed from heaven, the objects of his vengeance will include all who know not, that is, acknowledge not, God, and obey not the gospel of our Lord Jesus Christ. The plea of wickedness, for neglecting to confess Christ, is a denial of him, and, at the bar of Christ, is only a claim to be denied by him before his Father. Let no man longer deceive himself, through such a pretext, with the hope that he is not daily neglecting his duty in this particular. To these various evidences, in relation to the duty of us all, it will be objected by another class of men, that the church is impure ; its doctrines are corrupt, or its practice is profane : that the faithful city is spoiled j righteousness, lodged in it, but now murderers. Let such men remember the only terms on which Christ will receive them. Let them SERMON IX. 120 forsake father and mother, houses and lands, wife and child- ren, and all that they have, rather than live in the denial oi' Christ. Let them go to the ends of the earth, rather than fail to confess him before men : and if, in all the christian world, they can find no brethren of the Lord, let them inquire how far they are from the denial of him, who has promised to maintain a church on earth, against which the gates of hell shall not prevail. Rather, let them carefully inquire, if on them does not rest the curse of Meroz, who, because of im- proper attachment to the Canaanites, refused to come up to the help of the Lord, to the help of the Lord against the mighty. Let them see (if they be serious in their objection) if they be not acting in direct opposition to the known will of God, and covering, under this specious reason, the rebellious objection, who is the Lord, that we should obey -his voice ! If such be indeed the lustre of their righteousness, that the sacred fire of Zion is as darkness, when their light ariseth, then, of all men, they are the most pointedly admonished, to come up the help of the Lord ; and with the small cords to scourge, and with the fan to separate, and with the light of truth in doctrine, and of holiness in their example, to pu- rify, till the Temple be freed from its mercenaries ; and all who worship in it, be clothed with the robes of righteousness, and attired in the garments of salvation. There is still a third class of men, who, in defiance of all this various evidence, feel it rather their duty to decline a profession of Christianity, for want of the qualifications of a christian. Yes, lamentable as is the fact, there are sober men, who thus make a merit of their disobedience, and com- pass themselves about with sparks, and walk in the light of no other fire, than their own hands have kindled. They neglect to confess Christ, because they are unworthy of the blessings of his disciples. What is this, but to say, they owe him less than is due to the world, or more than they 126 SERMON IX. are willing to acknowledge ? What is this but to make diso- bedience a virtue ; and to resolve on perseverance in the neglect of privileges, because unworthy to enjoy, or unable to merit them ? What is it, but to make light of the invita- tions of the gospel, and to despise and reject both the offerer and the gift ? If this ground be tenable, the plea of unworth- iness proves disobedience a duty. What a sentiment is this, to carry to the tribunal of him who has commanded us to confess him before men. Who ever heard, that it was more worthy of a sinner, to disobey his Lord, and refuse the ser- vice enjoined, than to do it, though it be but imperfectly ? O ! mistaken man, if the plea of unworthiness can furnish any recommendation, we may avail ourselves of it when we have done all that is commanded us. Even then, we shall be able to say, we are unprofitable servants — we have con- ferred no favor. Can any enlightened conscience, then-, be satisfied with the excuse ? Does Christ offer the privileges of his kingdom to a sinner, and leave him innocent in refusing to receive them ? Hearken, brethren ! These offended privileges were purchased by his biood ; and to despise the gift, is to despise the blood which purchased the gift, and thus, to despise the victim, and the God who ordained and accepted the sacrifice. The plea of unworthiness, then, considered as an objection to the evidence of our obligation to confess Christ, is in the last degree absurd. Christ does not stake our liberty to receive the gospel, on any contin- gency concerning our state ; nor found our duty, on our worthiness to receive the privilege. But, without any con- dition, requires us to confess him before men ; and bids us, without any reservation, use and enjoy all the privileges of the gospel, and whoever has any just sense of his obligation to Christ, joined with any sincere desires to perform the du- ties thence arising, must not fail to avow his attachment to SERMON IX. 127 the Saviour, and join himself to his people and his ordin- ances. But there is a fourth class, whose serious and sober life, and whose conscientious scruples, demand an answer, not to their objections, for they have none, but to their inquiries. Men who hope in God, who trust, at times, that they are the friends of Christ, but whose fears and doubts of their godly sincerity prevail. What in these circumstances is our duty ? Unquestionably the same with that of any other man — to confess Christ — before which, an Apostle would only say, " Examine yourselves, whether ye be in the faith : prove your own selves ; Christ is in you, except ye be reprobates — He is in you, the only hope of glory." The man who is sin- cerely desirous of avoiding every sin, (and this is character- istic of the christian) cannot be contented and happy, while living in neglect of so important a duty — while guilty of disobedience to so plain a command. He will ever have reason to reproach his conscience, till it cease to slumber ; and when it is awaked, it will never cease to reproach him, till he have respect to all God's commandments. The more tender our conscience, the more godly our jeal- ousy, and the more solicitous we are to avoid hypocrisy, and fearful, lest we dishonor our profession — the inore cer- tain is it, that we shall be single in our aims, prayerful in our temper, and circumspect in our conversation. Happy the man, who thus feareth alway. To such it was said, what carefulness did it operate in you, yea, what vehement desire, yea what indignation, zeal, revenge, and anxiety in all things to escape sin, to be clear of guilt. What then is the conclusion of the whole matter ? To the openly vicious, we say, you deny Christ in the sense of the text, whether you profess to be his disciple or not. As you value the soul, then, we intreat you, believe with the heart unto righteousness; and make confession, with the mouth. 12S SERMON IX. unto salvation. To all who do this, the promise is explicit ; to all who decline, in wilful disobedience, the threat is abso- lute. Confess Christ then. You have nothing to sacrifice, in order to this, but your sins. In former times more was necessary. Christ was then to be confessed at the actual sacrifice, not only of sin, but of friends and reputation, pro- perty, liberty, and life. Yet there were men, who counted it all joy to fall into these divers temptations : who*took joyfully, the spoiling of their goods : who cheerfully became as the offscouring of all things, and emulous of laying down their lives ; thankful to have so much to offer in sacrifice to Christ. If, with scarce any of these temptations and suffer- ings, then, you refuse to follow them in confessing Christ, what will be your feelings, and what your condemnation, when you stand by their side, to hear the comparison of your characters, by your common Judge, and your respec- tive correspondent doom ! Should you — having no worse natures than they had, fewer obstacles, superior advantages, and perhaps no more vicious habits to surmount — should you still refuse, how will that comparison confound you ! And who knows, but you may be called to the trial, before another sabbath is gone ? Who can tell, but this very night, thy soul shall be required ? With all other classes of men, neither openly vicious, nor destitute of a secret hope that they are the friends of Christ, but who still live in neglect of a public profession of his name, we must seriously expostulate. You say, in, sober contemplation of this subject, (and you say it by divine au- thority) " it is better not to vow, than to vow and not pay" — But can you say, by the same authority, that it is better neither to enter into covenant with God, nor be sted- fast in that covenant, than to engage, in dependence on the grace of Christ, to be obedient ? It may be that there arc men. indulging the hope of impunity, in the neglect of thi>i SERMON IX. 129 duty. It may be there are some, who bless themselves in their heart, as did those under the legal dispensation, who flattered, themselves that the charge of covenant-breakers should never rest on them — who said, we shall have peace, though we walk in the imagination of our hearts. But re- collect the answer of Moses. — The anger of the Lord, and his jealousy, shall smoke against that man, and all the curses of the covenant-breaker, though he vowed not, shall be up- on him : and the Lord shall blot out his name from under heaven. -Thus must it be done unto the man, whose heart turns away from the covenant of his God, in order to escape the curse. If the certain knowledge that we are not the Lord's, will not excuse us in the violation of this command, how much less, will those doubts and fears which accompa- ny the hope that God is not ashamed to be called our God. Let us not forget, that unnecessarily to neglect a public pro- fession of Christ, is to deny him : and though it maybe pos- sible, in some circumstances, without the ordinary form of profession, to confess him, it is difficult to conceive, in our circumstances, of the existence of such a necessity. Thus, beloved hearers, all men are shut up to the faith ; and all of us, to the profession of the faith. Think not that I am thus earnest on this subject, merely because it would give me pleasure to see the church increase. God forbid ! No man shall ever accuse me, of urging on him a. profession of religion, with a heart, or life, ready to contradict it. The possession, is essential to the honest pro- fession of godliness. The two parts of duty are inculcated together in the word of God ; and presumptuous is the Teacher who disjoins them in his precept, and equally so, the professor who separates them in his example. But I would be earnest, and, if possible, excite a greater earnest- ness in you, because — 17 130 SERMON IX. III. In the third place, the duty is enforced by Jesus Christ, with the most glorious and awful sanction. To those who obey the command, and do his will, the Lord and Judge of men, makes an explicit promise of glory, honor, and immortality. To those who wilfully disobey snd neglect their duty, he solemnly proclaims it as his inten- tion, forever to reject them. "Whosoever, therefore, shall -confess me before men, him will I also confess, before my Father which is in heaven ; but whosoever shall deny me before men, him will I also deny," in the same public, and final Judgment. Say not, then, with the hope cf satisfying a good con- science — say not, with the expectation of thus obtaining the approbation of honest men — above all, say not, with the pre- sumptuous confidence, of honoring and pleasing God ; that you will not, cannot confess Christ, because you do not love him — because you are not a believer. Would it excuse me, in your consciences, were I to neglect my duty to you, as a minister of the gospel, all my life, if I could tell you at last, that I never was a believer ? Would you honor me for this ? Would you forgive me ? Would you spare me your condemnation ? I know you would not : I am conscious you ought not. How much less, on the same plea, will the Judge of all, excuse the man who neglects, all his life, his duty to him ! I tell you, beloved hearer, he will deny that man before his Father ; and then, if never before, that man will feel that is a fearful thing to refuse obedience to a-plain command of the living God. Weigh well, then, I conjure you, the import of these words. What is it to be denied by Jesus Christ in the Father's presence ? To what will it be equivalent, in the day of Judgment ? Recollect, the Father loves the Son, even as he loves himself — That all judgment is committed to him — That whom he commends, the Father accepts ; SERMON IX. 131 whom he denies, the Father disowns. To be denied thus, is then to be abhorred of God, banished from his presence, and made partakers of the portion and wretchedness of hypo- crites. Yes, the unbeliever must share the same doom with the hypocrite, whom you so despise. God detests their characters alike, and has decreed them the same place. They shall share each other's company, and in the future world, dwell together without intermission, and without end. Are any of you prepared for this ? Can you delib- erately consent to be excluded from the presence of the Lord — from the company of angels — from the church of the first-born — from the spirits of just men made perfect ; and from God the Judge of all ? And do you prefer such ( a destiny, to the abandonment of your unbelief, or any of the pleasures of sin? Is a life of self-denial, sobriety, righteousness, and godliness, less pleasurable than a life of sinful gratification, worldliness, and impiety? Is such to be your deliberate preference ? Mourn, then, as we may, over your wretched choice, and resist, as we will, the sup- position of its rectitude, or impunity ; still, we must sub- mit. We can use no violence with you, but that of ar- gument and affection : for man is free, and every crea- ture must choose his course of life, and meet' a corres- ponding fate. To persuade you to duty, by turning the will, is impossible with man : but all things, we know, are possible with God. Who, then, will confess Christ before men, without unnecessary delay ? Who will come on the Lord's side, from an unbelieving world ? Who will profess himself the friend of Christ ? Let him act with decision, and in simplicity, and godly sincerity, and remember, that Christ commended those virgins only, who took oil in their vessels with their lamps. SERMON X. -•►»©#••• THE CHRISTIAN RACE. Hebrews xii. 1. Wherefore, seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us. and let us run with patience the race that is set before us, looking unto Jesus. J. HE Olympian, Isthmian and Pythian Games, though unknown to us, were subjects familiar to the people whom Paul addressed, and fitly became topics of frequent allusion in his writings. The inhabitants of Greece and Rome were fond of these sports, and celebrated for their expertness in all athletic exercises. Rome being mistress of the nations in the first age of Christianity, whatever was interesting in her customs and manners naturally attracted general notice. It was wise, therefore, in the sacred writers, to draw their illustrations of religious truth from customs familiar to their contemplation ; and this is their reason for representing the christian life, by the images of a cross, as the figure of its trials — a combat, as a picture of its dangers and conflicts — SERMON X. 133 and a race, as the emblem of its activity. In the foot-race here alluded to, many competitors voluntarily engaged. A great crowd of spectators, denoted by the cloud of witnesses, lined either side the course, and he only who first reached the goal, was decreed the prize. That prize consisted in a chaplet or crown of laurel, or some other evergreen, placed upon the brow of the victor, and in the acclamations of the populace. The christian life bears some analogy to this. There is a prize proposed to us. It is a crown of righteous- ness. It is decreed to him alone, who engages, against ev- ery solicitor of his heart, to devote it to God, and by faith in things unseen, to regulate his affections and his steps, and to overcome the world. To this enterprize he is called by the gospel ; and to obtain the prize of this high calling, he is to keep the course prescribed by Jesus Christ. For this end, he divests himself of every incumbrance of flesh and spirit which might defeat his end ; and labours to per- fect huliness in the fear of God, and the hope of immortal life which is promised in Christ Jesus. To him he is to look, as his forerunner, and model, and hope ; and also, as the Judge who awards the prize. While, to animate and encourage him in the honorable pursuit, he is to remember that the spirits around the throne, who have been witnesses to the truth, are also the witnesses of his exertions, and will shortly be the spectators of his defeat or triumph, as he is slothful in business, or fervent in spirit, serving the Lord. These, if I mistake not, are the thoughts suggested by the Apostle, both to the Hebrew and the Corinthian Churches, in these striking images ; and their brief illustration, and an argument to enforce the enjoined duty, will form the several topics of this discourse. 1. First, and mark it, hearer ! the christian life is a life of exertion — of holy diligence. From those strong expres- sions of the freeness of salvation, with which the gospel 134 SERMON X. abounds, the presumptuous mind inters that all human ef- forts to obtain it are fruitless. And because this practical error accords with the natural aversion of man to religion, and is congenial to his slothful habits, this delusive and fatal notion has many advocates. Whoever, notwithstanding, has carefully followed the great lights of the Church through their pilgrimage, examined their principles, inspected their conduct, and observed their spirit, has not been thus deceived. God is not mocked. Human effort, mighty, and persever- ing, he commands ; and whatsoever a man soweth, that shall he also reap. Wo, therefore, to him who is at ease-in Zion. All christian example, as well as precept, assures us, that to work out our salvation, is no less necessary than to ago- nize to enter the way of life. In the doctrine of Christ too, we are taught, that though grace is sovereign and free, it is not inoperative — That though eternal life is the gift of God., it is a life of service for God, a life of vigilance and a labor of love. God works in us to do as well as to will, and im- parts grace and strength to his people, not to render their efforts needless, but to- make them sure and availing. Not to furnish an excuse, for standing all the day idle in his vineyard, but to render their engagedness efficacious to de- liverance from moral pollution. What had been the end of the competitor in the foot race, had he declined to prepare himself, or refused to run, because he perceived that the crown was neither woven, nor merited by his exertions? Re- ligious truth is never at war with common sense ; and her verdict is, that no man can make his calling and election sure, who gives not diligence to this end. And for the same reason that the grain of our fields, though the gift of God, comes to us only through the channel of man's vigorous en- terprize, and rational agency. Free, therefore, as salvation is, it will not come to him who seeks not the kingdom of God and his righteousness ; nor, through any other channel. SERMON X. 135 than his own patient continuance in such seeking. What ! know ye not that in a race, men run ; and that a man can- not run without toil ; nor advance without continued ef- fort ; nor reach the goal without perseverance unto the end of the course ? Neither, without doing despite to the spirit of grace, can a christian be barren and unfruitful in the work of the Lord. Every page of the gospel enforces some duty on man : and can either God or my neighbor do the work assigned me to do ? Or is any duty performed, without an effort of the mind and heart . ? The christian life, is a spiritual journey to Zion — a passing from one stage of pilgrimage to another — a progression in knowledge, and hope, and holiness — a pressing toward the mark — a reach- ing forth to some point to which we have not attained. And is all this practicable without any exertion . ? The cross we are required to bear, is not, indeed, a material burden ; nor is our daily self-denial, a literal yoke ; nor yet our life a mere foot-race : but as surely as the Gymnastic failed of the oaken garland, when neglectful of preparing himself by abstinence and unguents, or when he trusted to those pre- parations without subsequent application of his muscular energy, so certainly the sinner, if idle, will fail of salvation by Christ. What his hands find to do, is to be done with his might ; and if the kingdom of heaven is to be taken only by force, he must be violent in the conflict. The lagging- traveller, and the slumbering virgin, are in danger. The light to which the path of the just is compared, is steady in its ascending course, and stops not till the perfect day. Cast not away, christian ! your confidence of obtaining the prize; it has a great recompense of reward. But is this in- junction addressed to the loiterer, the backslider, the man who is at ease because he can do nothing ? No, they have no such confidence ; or, if they have, the sooner it is cast away the more hope of them. From this explanation of the figure 13G SERMON X. you have seen, that without holy activity, no man lives the life of a christian. 2. Let us, next, look upon the prize, and see if it be not worthy to animate us to such exertion. Did it consist in any thing so little, and so short lived as a wreath, or crown — Had the author and finisher of the faith toiled and died, to secure to his followers dominion over a few millions of acres, and pledged them only a cap of gold, in token of the right to receive homage from a promiscuous company of well and ill-dressed sinners, the prize were unworthy one moment's solicitude ; and one painful step to obtain it, would be dis- proportionate to the reward in a creature struggling for im- mortality. Blessed be the God and Father of our Lord Jesus Christ, such is not the crown, suspended on our obe- dience to the gospel. Compared with it, the diadem of Alexander and the Caesars, are children's toys. 'Tis intel- lectual and moral glory, hearers ! — a crown of righteous- ness — for which you are to run. It is an empire over the world within, and a superiority to the world without. It is a seat on the throne of the Prince of peace ; and alliance with all the nations of the redeemed. It is a kingdom — and, unlike all others, one which can never be subverted ; and for which, when you have received it, you serve God with religious reverence and holy fervor. All other crowns are subject to irreverence while worn, fade and decay with time, sit heavy on the head of the wearer, and never, no, never reward the labor of earning — never compensate the disquietude of maintaining : and after all, like the plumage of the vain and empty bird, they must be shed. The crown of righteousness, on the contrary, derives its glory from its intrinsic worth. Such, christian ! is the prize, of your high calling in Christ. Tell me if it be unworthy the solicitude and active zeal, which its authorized expectation demands . ? 3. But who is emulous of a glory such as this ? Who of SERMON X. 137 this assembly would wear that crown ? Let him, in the third place, lay aside every weight, and renounce every sin, however strongly and easily it beset him, and follow after that for which he is apprehended of Christ, with unabating diligence. For, whoever runs, like the Apostle, not as un- certainly, or fights, not as one beating the air, strips himself of every incumbrance ; brings his body into subjection, and every high thought and imagination which exalts itself against the knowledge of God, and dies daily ; the world is crucified to him, and he unto the world. In the Isthmian game, the course was marked out for the racers by other hands, and not dictated by their wishes, or views of propriety ; and no deviation from it was admissible. Equally well defined, and equally fatal a deviation from it, is the path of life, prescribed by Jesus Christ. Our will and wisdom, is neither concerned in settling it, nor in an attempt to mend. It is not to be conformed to the views of the world, but the world are to be transformed, by the re- newing of their minds, to prove what is the good and accept- able and perfect will of God. We are to take the christian course, the high-way of holiness, as it is marked out in the gospel ; and to keep it scrupulously, in defiance of every as- sault, in disregard of every human project to shorten or fa- cilitate the way. From the word of God we may diminish nothing ; to its testimony, add nothing. The bounds are fixed ; and be the popular delusion what it may, and exten- sive as it will, he will not be crowned who dares to alter the direction, or abridge the course. Throw off, then, your rea- soning pride, whence cometh contention ; and receive the kingdom of God as a little child. He is not a follower of Christ, who makes his own system of doctrine, and precept, and consolation, and sanctions : nor he who seeks, or re- ceives, honor from men, instead of that which comes from God only. The single eye must precede, and accompany 18 138 SERMON X. all our steps, or we are beguiled from the simplicity which is in Christ. Undiverted by other objects, and regardless of the devices of competitors, nothing remains to impede our progress. Thus moved and governed, the scandals of pro- fessors, the multiplicity of sects, the maxims, and habits, and customs of the church, and the world, the suggestions of the flesh, and the fiery darts of the adversary, will, neither in their single nor combined influence, be able to turn us aside or obstruct our way. Part then, cheerfully, with whatever encumbers you, with- out delay, and run the race set before you in the gospel. Is it the love of the world ? God dwells not in the same bosom with Mammon. Is it the love of pleasure ? "She that liv- eth in pleasure, is dead while she liveth." Is it a careful- ness and trouble of heart about many things ? But one thing is needful. Is it the perplexities of business, en- croaching on the hours of devotion — the intrusion of friends — the entanglements of worldly relatives, occupying the place which is assigned to God, and attendance on his or- dinances ? Is it the - desire of riches, or the engrossing thoughts of the benefits which their acquisition would afford? Is it any work of castle-building, which thrusts present duty from your solicitude, and finds you boasting of to-morrow, and diverting your mind from the course to the goal. Be it what it may, it must be laid aside, and left behind. Search every man for his own incumbrances. What are yours, am- bitious christian ! what but goads, which wound you in the face, and check your progress ; instead of that thirst for the waters of life, which inflames desire, and urges on your pace ? Of this nature are those emulations and strifes, which, under the pretext of duty to the public, or your earthly relations, prevent you from fulfilling the duties of your relation to God. Such also, in its nature and tendency, is that deference to the opinions of your neighbors, which, instead of keeping SERMON X. 139 you from temptation, leads you into it with diminished power to surmount it. O ! when will you reach the goal, if 3'ou have first to gain the consent of all around you to the ne- cessity of keeping the vale of christian humility ? Farewell, ambitious christian ! we shall never see your face in heaven. 1 turn to the unstable and unsettled christian — always halting between two opinions — whose incumbrances are found in those endless speculations and disputes about the way, which leave him no time to walk in it ; which occupy the space assigned him for working out his own salvation. Yours, unhappy man ! is a dead weight, and a fruitless work — a busy idleness — a contest for the skeleton of reli- gion, which destroys the appetite for the " sincere milk of the word" — the nutriment by which we grow. It is that critical spirit, which makes all the sermons you hear minis- ter to your vanity, rather than to godly edifying. " Ephraim is a silly dove, without heart" in his religious course. What are your incumbrances, latitudinarian christian ! but the lethargic fruits of a spurious Catholicism ; which, embracing every error as innocent, and every creature as an heir of heaven, leaves you secure in sinful indifference to the essential truths and duties of Christianity ? Rouse yourself from your apathy, by adopting the infallible adage, "no cross, no crown." Irresolute christian ! you too, are incumbered. A reli- gious lassitude sinks the spirit of active goodness to pusil- lanimous weakness, makes duty to God a drudgery, and leaves you lagging behind every pilgrim, or lurking in bye- paths as if there were a lion in the way. And what are your incumbrances, self-sufficient and indo- cile christian ! but a conceit of wisdom which even God's appointed ordinances cannot augment, and which leaves you, from year to year, without any advances in knowledge, in humility, or any other grace ? Of every such candidate. 140 SERMON X. says the oracle of God, " there is more hope of a fool than of him." To give every man his portion, 1 turn to the formal and mechanical religionist, with the same enquiry — What are your incumbrances, unenvied man ! always regular, but al- ways unaffected — the organs of the body ever in place, and moving to fulfil their office, but the heart never moved ? What but a chill, frosty state of soul, from which the* vital fluid goes forth to fulfil its round, but with such a defect of impetus, as to furnish ground for alarm, lest it should never be able to creep back again ? What, in fact, but a load of fleshly indulgences, hanging as lead upon the wings which, like the eagle's, should be bearing you toward the heavens ? But I must address a word to the desponding christian. You too, beloved victim of over-much sorrow ! have a weight to lay aside. Not indeed an imaginary load ; but, what is worse, a load of dark imaginations, originated by the tempter and accuser of the brethren. You have been too easily persuaded to a comparison of yourself with livelier christians, rather than with the word of God. You have been looking at the degree, instead of the nature of your af- fections. Put away that brooding over your impotence and infirmities, by which, instead of cherishing, you quench, the little spark of life within you. A cheerful heart does good like a medicine. Chide }'our desponding spirit, with the man of God — "Why art thou cast down, O my soul ? Why are thou disquieted within me ?" Turn away from that melancholy spectre, by means of which, the spirit of the deep envelopes your path in mists, to keep off your eyes from the sufficiency which is in Christ. Cursed spirit ! which leads you, by false application of texts and provi- dences, to deny or pervert the truth ; and converts merciful corrections and reproofs, into demonstrative evidence that God has forsaken you. Let him no longer despoil you of SERMON X. 141 the christian armor — the shield of faith, the helmet of salva- tion, and the sword of the spirit — nor further stay your steps, by means of a self-interpreting spirit ; but allow the word of God to be its own interpreter. Recur now, a moment, to the significant figure in the text, and say, if any man, running in the race, would load himself with weights, cumbrous and discouraging like these ? Does he not, rather, cast away every garment which decen- cy can spare ; much more, the heavy ornaments of his per- son ; and even fdlet down his hair, lest, by his speed, it be wreathen about his eyes, obscure his vision, and expose him to stumble or to lose his way. Thus wise, be ye, children of light ! in your generation ; and while your feet are shod with the preparation of the gospel of peace, let your whole heart be engaged ; and, undiverted by any thing around you, be sober and hope to the end, for the grace which is to be brought unto you, at the revelation of the Lord from heaven : not fashioning yourselves after the former lusts, in your ignorance ; but " as he who has called you is holy, so be ye holy in all manner of conversation." But these incumbrances are not all; nor, thanks be to God, are they found resting upon all. Yet who is there without an easily besetting sin ? If escaped from all the pol- lutions which are in the world, through the lusts which have been noticed, are you all wholly clean, and pure from your sin ? Have you made your way perfect, according to the measure of the stature of Chrst ? Stripped of every thing else, if you spare one bosom sin, you hazard the loss of all things : and this you ivill spare if you do not detect it. J Tis not enough that others discover it, if its lurking place be concealed from you. What then is that iniquity, professed enemy of all iniquity, and zealous friend of good works ! which you commit so easily, you cannot tell how, so com- monly you know not when ? In the Apostle's time, it seems 142 SERMON X. to have been a sin common to the Church, and to believers without the Church. It led Nicodemus, and Nathaniel, and many others, to confess Christ only in the dark ; not openly, for fear of the Jews. The dread of persecution, or the distrust of God's faithfulness to his promises, in which that dread originated, beset them ? But are you afraid of the world's scofl* ? — Cannot you bear to be their jest and song ? — Are you ashamed of the gospel of Christ, and of a practical adherence to its strictest precepts, lest you should be thought singular, precise, and superstitious ? What is the sin which easily besets us ; or is the church so pure that such an evil no longer exists ? Whatever it be, common or peculiar, ap- ply to it the language of the vine dresser — " cut it down" — let it no longer shade the plants of righteousness. Spare not a natural branch, nor trunk, nor a fibre of the root. With some professing christians it is selfishness ; but the temper of Christ's followers is benevolence. With many, this generic sin exhibits itself in covetousness ; but this is idolatry, and no idolater wins the crown, or wears it. In others, it betrays itself through a habit of slander, and rash judgment ; but he who shall dwell in the hill of the Lord, "backbiteth not with his tongue, nor taketh up a reproach against his neighbor." He who judgeth his brother, is not a doer of the law, but its transgressor. With some, it is a high look, and a proud heart ; but it is the poor in spirit, whom the high and lofty One resolves to crown. It may be, with many it is, a habit of religious sloth — of spiritual slumber. Instead of Christ's righteousness, of which such make an empty boast, this habit will clothe a man in rags. Lukewarmness in the christian, is nauseous to all the wit- nesses who look on us from above, and excites the secret contempt, or suspicion, of all below, who watch either for our halting, or our improvement. Christian ! be thine own accuser and judge, and not thy neighbor's. Search out thy SERMON X. 143 bosom sin : spare it not, for being your own : carry it to the altar of your Redeemer, and slay it before him, Ewu then, one thing more is necessary before the prize is won. 4. But having thus entered the course, and run well, you must endure to the end, or you cannot be saved. In the literal race, they who win, instead of relaxing, increase their speed as they approach the goal. Christian Constan- cy, or the patience of hope, is indispensable to life. No matter how vigorous and prompt in preparation, or promis- ing the prospects of the candidate in his earlier stage, if he faint before he has finished his course, the prize is lost. — " If any man draw back, my soul shall have no pleasure in him." Temporary engagedness, and even superior skill, in the out- set, is a pledge of final triumph which must be redeemed. Present obedience, is the only infallible proof of former con- version. Nor think the demand of the whole heart, and all the life, disproportionate to the Saviour's love, or the disci- ple's reward. The life of the christian, no less than that of the sinner, is but a vapor ; and though it were double toil and trouble, it would seem equally transient when dissipated : and then, how delightful the consummation ! The prize, not only undefiled and uncorruptible, but eternal in the heavens. And, to temperance in all things, is it too much to add pa- tience and perseverance also ? Many have yet to put on the sandals : all have yet the race to run. In the undissembled language of the life then — in the unquestionable fruits of the spirit — let us say, we will subordinate every interest, suspend every business, sacrifice every passion, relinquish every darling object of pursuit, to accelerate our progress and secure our end. Like the children of this world, but with nobler aim, let us watch for every revolution of the wheel of Providence, that may animate us to constancy, en- rich our prospects, and diminish the causes of doubt ; and which may afford proof, of the inexhaustible resource?. 144 SERMON X. of the Author of the faith, and give additional security that the crown, promised to the victor, shall be our's. II. Our second object is to enforce the duty. And for this — 1. Consider, first, the superior advantages of the com- petitor, in the christian calling : — the more glorious prize, the honorable character of the pursuit, and the examples set before us. The oaken garland, and the laurel wreath, the silver sceptre, and the golden crown, are perishable when won — are liable to canker, rust, ox fade. Yet great are the hardships, long the toil,, and discouraging the way, endured to obtain them. On the goal which terminates the chris- tian's race, hangs a crown, which estimated, either accord- ing to its beauty, cost, or durability, human science is unable to compute, or comprehend. Its beauty, comparable only with Christ's excellence which passes knowledge ; the price of it, his blood ; and, in duration, lasting as his Throne. 2. Another advantage of the christian, over every world- ly course, is, that instead of hardship, in the pursuit, you have pleasure ; in the end, instead of disappointment, tri- umph. The more diligent and laborious in it, the greater your refreshment ; and in a conscious doing of the Father's will, and a finishing his work with approbation, a luxury the world knows nothing of. While the way of transgressors is hard, all that is painful in yours, is chargeable, not on your exertion, but remissness. Toil, indeed, you must, and suffer too, if the spirit of glory and of God rest upon your head, as well as the blessing of many ready to perish : but toil and trial, are only an appendage to your condition; the glory and the joy, result from the nature of the pursuit. 3. Over all, you have the advantage, not of uninterested, but disinterested motive. Know ye not, that' in every earth- ly career, though all run, but one receiveth the prize f — That contention of course, and envy, and wrath, and malig- SERMON X. 145 want strife, mingle in the scene ? — That even the successful adventurer, finds the joy of victory, and the spoil of triumph, embittered? Not so in this contest: and this is the disci- ple's boast, that every competitor may win ; and that the more sure he makes his own success, the less is he in any brother's way. No place is found for animosity ; but each, in honor preferring one another, helps on his rival's joy. Instead of shouting, and a sordid triumph, when a companion falls, he who is strong, bears the infirmities of the weak ; and he who stands, gladly raises up the fallen, and encour- ages the faint. For our brethren's and companions' sake, we can speak comfortably to Jerusalem, till her warfare be accomplished ; and, because the household of the Lord is one, still seek their good. Such is the pre-eminence of the christian's spirit — ever breathing good will to men, peace in heaven, and glory in the highest. 4. Fourthly, whoever obtains, inherits, the crown to his own glory. The wicked are always in bondage. They toil for a master who gives them scant materials, reqt .esthe full tale, and yet takes all the avails of their labour to himself. At vast expense, they yield the God of this world the honor, and take their reward in drudging at his back. But God our master, seeks no profit from our righteousness ; and whoever cheerfully serves in his kingdom, is sure to enrich himself. 6. Finally, my brethren, take for your example, in this nobler enterprize, the Patriarchs and Prophets, whose fidel- ity you see already crowned with success. Remember whom you follow — the excellent of the earth — men distinguished for all that is heroic in spirit, pure in intention, and praise- worthy in action — men beloved in the very heavens — men who, having trod the course before you, have smoothed the way for your feet — men now become the companions of an- gels, of Jesus our elder brother, and of God the judge of all. 19 146 SERMON X. O ! shall the votaries of a mad ambition, run their career with enthusiastic ardor, and rise with the bird in daily song to compass the inglorious object of their toil ; and shall heaven look down upon the heirs of immortality, and find them dragging heavily in the chariot of salvation ? See y christians ! the whole host of the faithful, ranging themselves along the lines of the course, eager to behold your progress. Imagine yourselves compassed about with all that cloud of noble witnesses, who sealed the testimony with their blood, watching your every movement, emulous of the pleasure of seeing you come off successful, and ready to fill the arches of heaven with acclamations, and songs of triumph, as you successively complete your labors. In conformity with this grand thought of the Apostle, imagine, when you begin to doubt, distrust, or loiter, that here stands the father of be- lievers, watching, with parental tenderness and patriarchal dignity, his spiritual offspring of this generation — That there. you meet the eye which looked with contempt on the splen- dor of Pharaoh's court, because he had respect to the recom- pense of the reward — And that yonder, stand side by side, waiting your advancement, the noble army of Prophets, and. Evangelists, and Martyrs, to encourage you ; and the good- ly company of the Apostles, who became all things for the elect's sake, to win you to Christ; and who, in their writings, still tenderly warn, by the terrors of his frown, and by the mercies of God, beseech you, that you neither faint, nor re- ceive the grace of God in vain. See how they stand, reach forth, and gaze intently, solicitous to see the issue. See, high above them all, in the midst of the throne, stands a Lamb, as it had been slain, now crowned with light, a gold- en censer in his hand, with much incense, ready to be offer- ed with your prayers upon the golden altar. Crowns with- out number lie around his feet, for as many as are written in the book of life. He too, is a witness to your faithfulness, SERMON X. 147 or hypocrisy — He who led the glorious way, and opened the path to the sinner's re-ascent to God. See, he beckons you: the language of the token is, come up hither. And will you not look to Jesus ? — For you he endured the cross, and despised the shame. You must look to him, for your model, and crown : — To his mysterious person, and his more mys- terious love ; to his offices, and his award. And, having seen his glory, and caught a glimpse of the prize, say if you can willingly lose sight, and take leave of them forever ! The remainder of your course is short : the goal is near; and the prize suspended on your fidelity. Do you not hear his voice? — "Be thou faithful unto death, and I will give thee a crown of life."' " He that overcometh, shall not be , hurt of the second death ; but shall inherit all things." What is your answer to the messenger of God ; or shall he leave you hesitating ? Stay, recording angel ! till, from every heart in this assembly, you shall carry back the holy purpose of looking unto Jesus — till each shall have resolved, Lord, I will leave all, and follow thee. Presumptuous hope ! while there are so many here, who are labouring to serve two masters. Too strait the gate, too narrow the way of life for them, who will not part with every incumbrance. And as we successively quit the theatrical scenes, around us, how very few will be heard to say — "I have finished my course, I have kept the faith : henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me in that day." Hearers ! though primarily addressed to the church, this subject has not a very remote application to the world. For in the eye of God, every man is a candidate, though every- one is not a competitor, for the crown. It is not optional with you, as it was with the gymnastic, whether your name --hall be entered on the list. The King and Lord of the whole earth commands you to run. By his authority your 148 SERMON X. name is enrolled : you are on the course, and if you depart through sloth, prefeiring the way which a depraved heart prescribes — if, to drop the figure, you lead an unchristian life, you lose, not merely a happy immortality, but, by trampling on the remedy for human guilt and wretchedness, and despising and rejecting the crown of life, incur an ag- gravated condemnation. The Judge will award to you a resurrection, but it will be to shame and everlasting con- tempt ! And if disgrace be unwelcome, even in presence of the mortal crowd which surrounds you here, how can it fail to be intolerable, when assembled worlds shall look on, and see you, who were once offered the crown, driven from the presence of God, and the abodes of the just, as unfit for the company which you despised. Can you meditate on such a fate, and not be appalled ? Can you anticipate it for yourself, or your familiar friend, and your heart endure ? Yet the evidence that you shall depart accursed, from the presence of your Judge, bears exact proportion to the evi- dence, that you are not now heartily engaged in his service, or seeking, with all the heart, the kingdom of God. If then, worldly man ! much of your life is already lost— if little, at the longest, remain, and the christian race require much as- siduity and zeal ; and your holy activity is yet to be begun — if, even to this very moment, you are hesitating whether to have the world, or God, for your portion, you need neither Angel nor Prophet, to assure you, that you are neither al- ready reasonably expecting, nor even in the way of obtain- ing, salvation. O ! look off from the paltry conflicts of an ambitious, sensual, and perishing world, and, like Jesus, for the joy set before you, despise the shame attached to the cross : put earth, and heaven, and the prayers of the church, in requisition ; and lay hold on eternal life. ' SERMON XT ♦«©•« THE CHRISTIAN PILGRIM. - Psalm xxxix. 12. Hold not thy peace at my tears, for I am a stranger tvith thee, and a sojourner, as all my Fathers were. JL HOSE who have been accustomed to attach the notion of glory to condition, and to consider royalty but another name for happiness, will think this strange language for -a King ! Even those of us, who have not learned to feel, when sitting at our own fire-sides, and surrounded by our families, that we are not at home, may doubt, if this can be the habitual language of any man. And yet, the sentiment it expresses is equally just in its application, both to kings and common men. The language employed to express this sentiment, is a perfect picture of human life. He is the child of fatuity, and a stranger to himself and his condition, who has not learned to feel the incertitude, as well as vanity, of human expectations ; and to cry unto God, as a pilgrim in a strange country, who is ever journeying, and tarrying only for a 150 SERMON XL night — as a sojourner, who has no sooner pitched his tent, and begun to think of rest, than he is summoned to strike it, and be gone. Even at the age of an hundred and thirty years, we find the Patriarch Jacob numbering the period of his life by days ; and comparing the pleasures ofhisway, to the toilsome stages of the weary traveller, which are few and evil. To the illusions of the world, then, and not to the dis- eased imagination of the people of God, are we to ascribe their widely different views of man, and the present state. It is a striking thought — God has so few friends in the world, that both He, and they who walk with him, are said to be strangers in it. "I am a stranger with thee, and a sojourner, as all the Patriarchs were." How striking the contrast ! The children of this world are strangers to God, and the covenant of promise ; while the children of the kingdom, are hidden ones, and strangers, in the world. Behold the distinction of the friends of God ! They are but pilgrims in their own account — they walk with God, as strangers in a strange country — They seek another, and a better, as their home. Delighting to exhibit truth by antithesis, and contrast, and no subject offering so great scope for such illustration, as that of the difference between the righteous and the wicked, we hear them exclaim — "while we are at home in the body we are absent from the Lord." " We walk by faith and not by sight." Thus the righteous plainly declare, that they have a house not made with hands. The friends of the world, on the contrary, here bury all their thoughts ; and bend their exalted powers to acquisitions, which have their origin and end in time. They know not, experimentally, the simplest truths incul- cated by the daily providence of God. Their inward thought is, that their houses shall continife forever ; and their dwelling places, and the lands called after their names, to all generations. Their posterity inherit their foil}' ; and SERMON XI. 151 the whole succession of their unbelieving progeny, walk in the obscurity of their example, and never see the light, till death begins to feed on them, and their beauty to consume in the grave, from their dwelling. They are foreigners, only in relation to the commonwealth of Israel ; while the friends of God, are strangers here, and seek the pillar of cloud and of fire, in which the Shechinah dwells, to guide them through the wilderness to the promised land. " They are not of the world." They pursue with avidity the trea- sures which cannot rust and corrupt ; which the hand of death cannot ravish, nor the lapse of time, or change of .state, destroy. Transient visitors, is their description ; who, as sorrowful, are yet always rejoicing — who buy as though they possessed not ; and who use this world as not abusing it. Yes, the christian uses this world ; but, setting his affections on things above, avoids their idolatry who love it. He is a traveller, who visits necessarily the places on his way home, but without partaking in the enthusiasm of those who are settled there, or entangling himself in their avocations, and their contests, or ensnaring himself in their schemes of business, or of pleasure. He has only time to secure the necessary refreshment, before he must resume his journey. He makes no permanent interests there, and takes up no possessions, which may irresistibly plead for his re- turn from the advanced posts he has already gained. More than convinced, that this is not his rest, because it is pollu- ted, with a heaven-directed aim, his temper and his conduct say — I journey to the land of my nativity ; and till I put oft" these travelling habiliments, my marred and tattered aspect tells me, I have not yet attained, and urge me onward to my Father's house. Thus do our sacred guides teach us to as- certain our character, relations, and destiny, as spiritual be- ings, by an inspection of the conduct of the home-bound 152 SERMON XI. traveller, who wandered, almost in infancy, from the em- braces of a parent into a foreign land. Let us suppose him, in the first place — however long he has lived abroad, however dear has become the place of his early life, and close his alliances — resolving to return to the distant country of his birth, and now commencing his jour- ney. How many conflicting passions, and interests, must agitate his bosom ! What emotions must accompany the thought of taking leave of the spot, the concerns, the com- panions of his early years, and all the objects fondly cher- ished, through his inconsideration of this removal ! But he has resolved : he has weighed the advantages of the change. Duty to the author of his life, and the interests covered by the paternal roof, have cast the die, and his purpose is fixed. " I will arise and go to my father." He has tasted the bit- terness of sin, felt the pang of separation from his God; and the insufficiency of all things, to supply the place of his ap- probation. He has heard of the land, none of whose inhab- itants say I am sick ; and of the river of the water of life, proceeding from the throne of God. He has been shown the promise of the proprietor, that the inheritance is for the returning prodigal, through the intercession of the obedient Son ; and is sure to all who seek it " by patient continuance in well doing." Men who are journeying to the place, of which the Lord has spoken, encourage him. He has sur- veyed, impartially, the fruits of obedience and sin : the gifts of this world and the next are compared ; and the choice, between the portions, is made. He has made trial of his willingness to relinquish all his early prepossessions and habits, for the kingdom of God. After many violent strug- gles, he has thrown himself into the scale against selfishness and the world, resolved to strip himself of every incum- brance, and, in the path ot' life, set his face towards Zion. Governed by the maxim, that no wise' man begins a work SERMON XI. 15'3 till he has counted the cost, he has not commenced his jour- ney without ascertaining", both the character of the celestial country, and the way to it. The difficulties of that way have also been considered, and the prospect of ample strength to surmount them, and more than ample compensa- tion for his labours in the end. Thus far the analogy is perfect. For does not even he, who removes only from one part of the same continent to another, first inform himself of the character of the people, the quality of the soil, the tem- perature of the climate, the facilities of the country, that the end of his removal may be secured ? Will he resolve to proceed, without knowing the sacrifices he may be called to make ; and whether his resources may be depended on, as adequate to his needs ? Does he rationally hope to succeed in his project, without adapting means to ends ; and con- forming to the rules, necessary to render safe and sure the hope of accomplishing the end ? Does a man think of trav- elling in state, in a way which admits only of the attire and stan" of a pilgrim ? Will he make no provision to secure himself against defeat ? Then must he abandon the enter- prize, or perish by the way. Thus you see, every thing de- pends upon setting out right, if we are going to heaven. Faith in God, and the security of his aid, is the -first step. Without this, the traveller towards Zion will assuredly faint, and all his labour will be lost, and his expectations be cut off. There be many, who shall seek to enter in, but shall not be able. Think not that you can dispense with those thorough investigations of sacred truth, which correspond only with the zeal and sincerity of the man, who is about to remove to another continent. Think not, that a depraved creature may easily and carelessly make up his mind, to b if an angel spoke to you — as if the monster Death were in pursuit. It is for thy life, remember, the life of the soul ! "Neither tarry thou in all the plain.*' — A partial escape from your sins is not obedience. You may break off many evil habits, and yet remain upon the open plain. Think not of safety any where, but in the appointed place of refuge. Be not content to avoid the harden of the storm. You have gained nothing, till you have gained Christ. You will find neither rest, nor security, any where but in him. "His blood cleanseth from all sin." It will not suffice, even to ap- proach the line — to be almost over. The almost-christian is in the very suburbs of Sodom, and danger and death are around him. Go ever so far, you are in the kingdom of Sa- tan, till your whole body, and soul, and spirit, have become united to Christ. Satan's kingdom lies all along the plain. Get thee to the mount : there Christ teaches : there his dis- ciples dwell safely, and free from the fear of evil. Stay not in all thejylain. Follow the direction fully, or you come short of obedience. Thousands have been slain, just at the entering in of the gate. They have taken conviction for conversion — light for love ; and in the sparks of their own kindling, walked on securely, and at the hand of God, laid down in sorrow. No part of Satan's ground is safe stand- ing. It is ice, but has no solidity. It may bear him, who skims swiftly over it to the rock : it will let him through, who pauses and stands still. Stay not in all the plain. However beautiful its borders, the plants are noxious — the 264 SERMON XIV. fruit is death. Pluck not a single flower, however fair its colors : snuff not the fragrance, however grateful to the sense — the very scent is poison. Speed your flight — be spirited — be violent — till you pass the boundary. "The kingdom of heaven suffireth violence, and the violent take it by force." Since John's ministry, this kingdom has been so preached, and every man who would make it sure, pressetk into it. Stay not in all the plain. — This is your only oppor- tunity ; and should the storm now burst, which is already near, even this will be lost. O ! if it come on you, as it has done on many, though you seek to enter in, you shall not be able. It will be time enough to think of rest, when the mountain is gained. The time for action is limited: "be- yond what you now have, none is at your command, none within your power. " Behold now is the accepted time; be- hold now is the day of salvation." Speed your flight, sin- ner ! The Angel hastens to his work of destruction : you richly deserve a share in its desolating effects. — Speed your flight. Are you weary ? O ! it is time to be weary, of try- ing the patience of an offended God. Of what should you be weary, but of sin ? But are you weary ; and would you have rest ? Flee to Christ, and he will give it you : he has promised it, and you can be at no loss where to find him. Behold the word is nigh thee, even at the door of thy lips — that word of faith which we preach. Say not, who shall as- cend up to heaven, to bring Christ down again from above. The mount of refuge is near. — " If thou wilt confess with thy mouth, the Lord Jesus ; and believe in thine heart, that God hath raised him from the dead, thou shalt be saved." And with what, but the heart, would you believe ? The un- derstanding ? The Devils do this, and tremble ; and are Devils still. You do this, without even their emotion, and are sinners still. O ! stay not here. This resting place, wearies my God ; it produces your sleep ; and if this sleep SERMON XIV. 205 be not broken, you shall sleep perpetually and not wake, saith the Lord. Stay not then — The consequences are fear- ful ; they are eternal. How terrible to the thought : to en- dure, how ineffably dreadful ! O ! stay not a moment, on the plain of impiety : escape for thy life, lest thou be con- sumed. You see, in this illustration, my hearers ! a striking exam- ple of the justice, as well as mercy, of God to sinners, as ex- hibited in the gospel of our Lord Jesus Christ. And the Apostle expressly declares, that it was designed by God, and recorded, for this very end. " The wrath of God is reveal- ed from heaven, against all ungodliness and unrighteousness of men ;" while at the same time, a Saviour both from sin and wrath, is provided, in whom they may take refuge. And there is no possible relief, as there is no apology or ex- cuse, for such as fail, for any cause, to avail themselves in time of this provision. The messengers of God, like Angels of mercy, are sent to warn thern of their danger, and point out to them the way of escape. — To state to them, that after death is the judgment ; when, if they are found without the bounds of Christ's kingdom, " destruction is inevitable." Every thing, in this view, which the wicked love, and pur- sue, is seen to be comparatively worthless, and to be count- ed as loss. The various pretexts, of duty to our families — of taking care of our temporal interest — of ignorance of the way — of difficulties in our path — are all clearly shown, by this example, to be worthless, and invalid excuses, for any man's neglecting to " seek first the kingdom of God and his righteousness :" since God has declared this the only possi- ble way of safety, and the course absolutely essential to duty. Like the path of the man-slayer, to the city of refuge, the way of the sinner's salvation, is made plain. The danger, and the refuge, are inscribed in legible characters, in the books of the law and the gospel : so that he may run and 200 SERMON XIV. read; and he has time enough to escape the avenger of blood, who is in pursuit ; and make sure his entrance into the city of refuge. There he will be welcomed and no avenger can molest him. And, in virtue of the death of the High Priest, he may be one day, certainly, and graciously, restored to the purchased inheritance. The trial will be an impartial, and fair one, for all : but the single question will be, who availed himself of the refuge provided, and who did not ? This question answered, will determine the destiny of every man — of each member of every family — of each inhab- itant of every city, whether he dwelt in Sodom or Jerusa- lem — whether he were the " son in law" of the righteous, or the child of Belial. Whoever is then proved to have made Christ his refuge, and to have abode in him — persever- ing in the fruits of righteousness unto the end — will be open- ly acknowledged and acquitted : and whoever, under the gospel, has failed to do this, whatever his character, or his expectations, will be cast out as a dry, withered, and useless branch, fit only to be burned. These are the true sayings of God. They are applicable to every one of us without distinction. Their solemn import, both of warning and en- couragement, is intelligibly announced to every conscience ; and it remains to be seen, who among us will hear and live ; and who despise and perish ! SERMON XV. ♦©©•««* VINDICTIVE JUSTICE INCOMPATIBLE WITH CHARITY. Romans, xii. 19. Dearly beloved, avenge not yourselves, but give place unto wrath : for it is icritten — [ r engeance is mine, I icill repay, saith the Lord. IN a world like ours, where no man is free from imper- fection, and in which most are wholly selfish, there must be great forbearance somewhere. Else, every man's hand will be against his neighbour, and his neighbour's against him. In such circumstances, there could be no social happiness; and the race would be in danger of a speedy extermination. But, where all are probably culpable, in a greater or less degree, whose duty is it to give way ? Shall physiccd strength decide the question, and the weaker, in every case, submit to the stronger — the aged and infirm, to the healthy and ro- bust ? Such a rule of duty would not only be grossly in- equitable, but productive of incessant warfare, to settle the question of superiority. It becomes, therefore, an obvious duty, to ''follow peace with all men" — a duty, the performance of which is essen- 208 SERMON XV. tial to happiness. But perceiving; the rooted depravity of the human heart, and that passion, instead of reason, governs the conduct of men ; the Governor of the world found it necessary to interpose his authority, and by positive statute, with the most awful sanction annexed, to settle for every in- dividual the question of duty. In that code of laws, which was given, through the Jewish Lawgiver, to mankind, it is written — "Thou shalt love thy neighbour as thyself." And to remove all ground of complaint on the part of the in- jured, it is added — to me belonged] vengeance and recom- pense. The feet of transgressors shall slide in due time : for the day of their calamity is at hand, and the things that shall come upon them make haste : for the Lord shall judge his people ; neither is there any that can deliver out of his hand. If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine ene- mies — I will make my arrows drunk with blood, and my sword shall devour flesh. In our intercourse with mankind, we hear much said of the importance of charity. Yet by many of those who high- ly commend it, it seems little understood ; and, unfortunate- ly for them, they who most rigorously exact it from others," are not the most ready to recommend it by their example. " Be ye not like them : for they say and do not." Hear the inspired description of its fruit. — " Recompense to no man evil for evil. If it be possible, as much as lieth in you, live peaceably with all men. Avenge not yourselves, but give place unto wrath ; for it is written — vengeance is mine, I will repay, saith the Lord." I shall explain the text ; evince the reasonableness of the duty ; and apply the subject. I. Vengeance is the infliction of punishment, on those who have wronged us : or, the will, or wish, to see it inflict- ed. To avenge ourselves, therefore, is to. redress our wrongs SERMON XV. 209 of person, character, liberty, or property, by inflicting mer» ited punishment. But vindictive justice, belongs to God alone : it is incompatible, in man, with charity to his brother man. On this sentiment the exhortation before us is found- ed ; and not on the supposition, that he who oppresses, slan- ders, reviles, or defrauds us, does not deserve punishment. But the honor of God, and the peace of society, forbid retal- iation. The redress of injuries by private violence — by re- turning injury for injury — has no tendency to make the of- fender better, or to mitigate the evil we have actually suffer- ed. There is not, therefore, a rational motive to vengeance. But what is it, to "give place unto wrath ?" Is it to al- low the flame, kindled by the collision of others' passions with ours, to burn within our own breasts; provided, it break not forth to another's consumption ? Nothing can be more absurd. This were to cultivate the corrupt tree, and only to pluck oft* the blossoms — to cherish the will to re- venge, but to restrain the act. To "give place unto wrath," then, is a phrase, denoting the gentleness which yields to other men's fury, instead of exciting resistance to the pas- sions of the wicked : or, which opposes them, only with those soft words, which "turn away wrath" ; and to overcome vi- olence, by meekness ; and hatred with love. The very spirit of the law, as given us in the christian precepts; and the words of the Apostle immediately following the text, confirm this view of his design. To bless those who curse us ; to do good to those who hate us ; is not to add provo- cation, or fuel, to the flame. Yet this is the mode which di- vine wisdom has prescribed, to win the souls of the wicked — to evince the superior excellence of the christian temper — and to propagate a religion, productive only of good will to men; and, if such fruit be desirable, he only takes efficient measures to be wise, and useful, who thus gives place unto wrath. 07 210 SERMON XV. II. I proceed then, in the second place, to evince the reasonableness of the requisition ; and thus to enforce the duty. God is the sole and rightful sovereign of an- gels and of men. It is his 10 govern without a coun- sellor, and without control. Be it remembered, then, that God claims it as his prerogative, to punish sin. — He has proclaimed it as his pleasure, that the transgressor shall not receive his deserts, in the present state. The pe- riod, and place of retribution, lie beyond the verge of earth and time. It would defeat the wisest and best design of heaven, to change the place of man's trial and probation, into a state of punishment — a plaGe of unmingled justice, and judgment. Is it not perfectly reasonable, then, that man should be required to abstain from every measure, which tends to produce this change ? Aside from our obligation, therefore, to love our enemies, there is a sound reason, and a broad foundation, for the prohibition, and the requisition, on which we meditate. The man who justifies by his prac- tice, and vindicates b}' argument, the custom of retaliation, teaches rebellion against the King of nations. He first, usurps an authority which belongs exclusively to God ; and next, employs that usurped authority, to counteract God's purposes of mercy to mankind. He wrests the sword of justice from the hand of his Sovereign, who alone has judg- ment to wield it ; and thrusts it at the miserable victim of his fury, before the time of trial is finished, and the means of reformation, which the grace of God has appointed him, are* exhausted. Such is the ground which the Holy Spirit has assumed; and it proves, beyond controversy, that the system of retaliation — that is, of rendering evil for evil — is a high-handed offence against the divine government ; that it is absolutely inconsistent with that benevolence to sinners, which God himself exercises, and requires us to imitate ; and is opposed, alike, to the law of SERMON XV. 1 1 1 nature, and to both tables of the decalogue. The conduct of those who intentionally injure their fellow men, is infinite- ly more offensive to God, than it can be to us ; yet he has patience to bear with them who are guilty of it, and to give opportunity for their conviction and reformation, before he punish it. And does it become man — himself an offender — to hasten the judgment of God, by the execution of justice on his fellow man? Is it too much, in him who equally needs the compassion and forbearance of God, to prolong his patience, till immaculate Holiness pronounce the sentence, and direct the blow . ? What an astonishing height, and length, and depth, and breadth of iniquity, is, in this view of the subject, chargeable on him, who, impatient for the day of vengeance, filches the thunderbolt from beneath the throne, and hurls it, unbidden, at a brother in crime ! 'I approach the closet of the disciple of Christ, and overhear, among his petitions, the entreaty — "Lord, let it alone this year also" — "lay not this sin to their charge." I go into the sanctuary, and witness, in the devout assembly, their strong crying to the God of mere}', for his enemies, to give them "repentance unto life." I ascend the hill of Zion, and see the angels of God preparing to descend, to minister unto them, who, through the prayers of the devout, are to be the heirs of salvation. I look on the right hand of the throne, and behold the Lamb, by sinners crucified and slain, interceding there, to take away their sins. I return to the familiar scenes of life, expecting some blessed fruits from all these precepts and patterns. But alas ! (here, at the feet of wounded pride, lies the mangled body of the slan- derer ; and there, the seducer is answering, with his life, for the wrongs of an injured sister. Look at this picture, impla- cable spirit ! and think how those within the veil — how God, the Judge of all-— regards the feelings of thine heart. Let us extend our view of the subject. He who oi?ce 212 SERMON XV. came to earth, to present in our behalf, a sacrifice and a sin-offering unto God, will soon come again: "his reward with him, and his work before him." That work is to take vengeance on them who know not, or recog- nize not, God ; and obey not his gospel : that recompense, to punish, with everlasting destruction from the presence of the Lord, and the glory of his power. Then, "the wicked shall be turned into hell." Then, exact, and perfect justice, shall be measured to every sin, against the law of love to God, and love to men. Then, that slanderer will lift up his eyes, in despair of that mercy which he refused to seek ; and he who pursued to the death the seducer* will be found, with him, beyond the reach of a forgiveness which his revengeful soul would not exercise — the smoke of their torment, as- cending from the bottomless pit without intermission and without end. Then, the hopeless eye will look around, beneath, above ; and having, age after age, wept in vain, will discover not a heart to pity, not an arm to save. The day of vengeance, said Jehovah, was in my heart ; now it is come. Now divine justice and mercy, shine unmixed and clear, in all their awfully glorious splendor. "How long"-r- the humble asked — "how long shall the wicked triumph;" utter hard things, and break in pieces, and afflict thine her- itage ? " How long, O Lord, holy and true, dost thou not avenge the blood of thy servants," which crieth to thee from the ground ? The answer was returned — "He will avenge them speedily" : he will bring upon them their own iniquity, and cut them off in their wickedness. — "The Lord is not slack, as some men count slackness ; but is long suffering." Now his word is verified. His justice blazes with dreadful flame, in recompensing tribulation to them who troubled you : his mercy glows with equal brightness, on the heads of his anointed, crowned with uninterrupted rest. Now the asserted claim is made good — Vengeance is the Lord's, and SERMON XV. 213 he alone repays. Now you see every wrong which you re- ferred to him, redressed. Now, before the Eternal, stand the elect avenged. The sins of their enemies, have readied to heaven : they entered the ears of the Lord of Sabaoth ; they are remembered forever. Mystic Babylon is reward- ed, as she rewarded yon : unto her is doubled according to her works ; and all who refused not, in time, to partake of her sins, partake now forever of her plagues. These have come in one day. She burns with unconsuming fire : for strong and true is the Lord who judgeth her. Now the heavens rejoice over her, by divine command ; and all the holy Apostles, and Prophets : for God hath avenged them on her. From this rapidly approaching scene, I turn to the hard- est heart in this assembly, and ask, in the name of God, is not this enough ? Are you too impatient, to wait the day of God for the award of righteousness ? Does the love of justice constrain you, to anticipate, in this life, the evils coming on the ungodly in the next ? O ! what a heart is that, which would wish a single pang inflicted here, on those who are to drink up the full measure of divine indignation hereafter. Bleed, O compassionate soul ! in view of such a doom, for him who loveth not his brother. Stay not to ask, if he be stranger, or acquaintance ; friend, or foe. Would you have an agency in fitting men for such a vengeance ? Beware then, dearly beloved ! that you " avenge not yourselves ;" and, by an authoritative example, lead others down to the chambers of death. " Give place, rather, to wrath ;" that, seeing the reality and loveliness of the christian temper, others may count its attainment worth the necessary sacri- fice. Heap the fire of love, upon the heads of your ene- mies : melt their hearts, with coals from the altar of Jehovah Jesus ; and save them, if possible, from everlasting burn- ings. 214 SERMON XV. Let Devils and savages, continue to maintain the doc- trine, that revenge is sweet : truth and goodness, shall find advocates in the disciples of the crucified Lamb. They will every where proclaim, in their doctrine and their lives, that though it be human to return evil for evil ; it is God-like, to f* overcome evil with good." To submit, without resentment, to injury from men, is ne- cessary, to fulfil the law of love to men, as well as that of piety to God. " Thou shalt love thy neighbor as thyself," is an unexceptionable, and perfect, rule of human duty ; and, " whatever ye would that they should do to you, do ye even so to them," is a paraphrase, the correctness of which, none but the atheist will dispute. Suffer me then to ask, if ever a man of sound mind, did wish, or could rationally de- sire, the punishment from his neighbor, which his injurious usage of him has well deserved ? And if not, by what law he takes a liberty, which he disallows to him ? You have trespassed upon your neighbor's rights ; but deny his right to take away yours in turn. You have punished him for defrauding you ; but you deny to hirn the right to retaliate. You boast of the chastisement you have inflicted on him ^ does he rise, in your estimation, by commendation of himself for a like victory, gained by him over conscience and you? What blindness and partiality are here ! What unbiassed judgment, does not condemn such an operation of the under- standing and affections ? Does such a man deserve well of his family, and of the public? Does such obliquity of will secure the approbation of God ? Answer as he may to serve a purpose, the conscience of every man, declares the custom of retaliation inconsistent with the law of love : for " love," says the pen of Jehovah, " worketh no ill to his neighbor." If the affections of the heart, correspond with the decisions of the mind, it will be, of consequence, the habitual language of us all — wickedness proceeded! from the wicked, but my SERMON XV. 215 hand shall not be upon him : I hate the work of them who turn aside to lies : I abhor their conduct, and the disposition from which it proceeds ; but this lessens not my obligation, to wish that disposition changed ; and to employ the means of divine prescription — expostulation and prayer — for this end ; and to treat them kindly, whether successful or not ; and, having done this, to leave their judgment with him to whom vengeance belongs. The whole s}*stem of retaliation, proceeds from a spirit of insubordination to God, the want of faith in his perfections and government, and a heart, destitute of every benevolent desire for the good of our enemies. Specious and plausible, as may be the arguments of some ingenious advocates of this system, they vanish into thin air, at the touch of the hallowed prohibition — thou shalt not do evil that good may come. It is admitted, that the welfare of society requires the punishment of some trespasses upon our rights, for which the laws make no provision. But shall an unauthorized in- dividual, avenge the wrongs of a community, (for his own wrongs, by the very terms, are now out of the question) who have the power in their own hands ? Who has required it at his hands ? That community is not incapable of legislating for itself, which protects each member. Such a procedure, therefore, is an offence against society. It is of the very na- ture of rebellion against the government. It has its origin, in the arrogant, ambitious, and disorganizing spirit of David's son — " O that I were made judge in the land ;" that every injured citizen might bring his suit to me, and I would do him justice. Mistaken zeal, which issues in disgraceful death ; and leaves an affectionate father, to mourn that he had not died in his behalf. The righteous providence of God, in the calamity inflicted for this sin, has left on history, a lesson for man, more impressive than statutes written in ink, or engraved on tables of stone. It is indeed true, and 216 SERMON XV. a deplorable proof of human weakness, and insufficiency, that the laws of civil society, afford but a partial protection to the virtuous ; and an inadequate defence, against the law- less and disobedient. But the law of God, not private in- terpretations of human reason, is given us, to supply the de- ficiency. What if ye do well, and still suffer from the injus- tice of man ! even hereunto were ye called : for Christ also suffered, the just for the unjust, leaving us an example that we should follow his steps. And that no doubt might re- main to us, concerning the fruits of genuine benevolence, we are explicitly taught, that thus to suffer without resentment, is acceptable virtue with God. Only the, most deplorable blindness in man, could render necessary, so many pre- cepts upon precept, and lines upon line, to render intelligi- ble and plain, the duties arising out of the law of love : and it is only, because there is among mankind so little faith in a future judgment, and its consequences, that the public sen- timent is so grossly corrupt on the subject of retaliation. We walk by sight, and not by faith ; or we are not joined with those conspirators against human happiness, who toler- ate the practice. For every act of retaliation, is a libel On our heavenly lawgiver — because it is a direct infraction of the statutes of his kingdom. Compare the sentiments and conduct of the men of the world — men of honor — men of spirit — and their rules of action towards offenders — with those of Jesus Christ. Listen to their descriptions of hon- orable principles — their manly pride — their genuine brave- ry — their terms of satisfaction for insult, and outrage — their exactions of what is due to their character — and then go to mount Olivet, for the contrast. What is the language of the Preacher there ? " Blessed are the poor in spirit" — '-the meek" — "the peacemakers" — the falsely reported for the gos- pel's sake. Examine now the spoil of their victories — the hlood-stained, and blood-bought insignia of their virtues — SERMON XV. 217 and say if it be possible, that they either fear God or regard man, if they have expected to be judged by the laws of Christ, for their affections to the one, or their treatment of the other. — Say also, from whose principles, it is meanness and cowardice to shrink — his, who, from a generous superi- ority to the wrongs of his fellow men, returns good for evil j or his, who, in contempt of Jehovah's favor, and regardless of his brother's welfare, demands eye for eye, and blood for blood — reckless of the wife's subsistence, and the orphan's tears — to wipe off an aspersion on his character, or avenge an indignity offered to his person, or his dog I* No, my brethren ! in no species of retaliation, from the highest, to the lowest — from that which is accounted honorable, to that which is admitted to be despicable — has the wisdom, or be- nevolence from above, any share of influence. The moment our actions partake of this holy character, they are honored of God, and virtuous minds, with the name of philanthropy, or public spirit ; and cease either to deserve the name, or possess the nature, of revenge ; but are identified with the streams of that vivifying river, which proceeds from the throne of God Almighty, and the Lamb. Good will to man, may consist with a desire, that the wicked should suffer un- der legitimate authority, the due reward of their deeds, when it becomes necessary to the public interest ; but can never take a step, in concerting measures to wound them, merely because they have injured us. Genuine benevolence is without dissimulation : it is kindly affectioned : it is patient in tribulation : it rejoices with them who rejoice, and weeps with them who weep : it is conciliatory with enemies ; and. disposed, as far as possible, to live peaceably with all men : * In the expression, " his person or his dog," the author may perhaps al- lude to an affair of honor, between Colonel Montgomery and Captain Macnamara ; which originated in the fighting of their dogs, and terminat- ed in the murder of Colonel Montgomery ! An at u t if this very honor- able transaction may he found in the Christian Observer for April 1803. 28 218 SERMON XV. it endures personal affronts, and leaves such as will not be reclaimed, to the judgment of God. This is the charity, which surpasses science, and prophec} 7 , and tongues — which shall flourish, while the great globe itself dissolves ; and bloom, and bear, and bless, when Faith shall have offered her last sacrifice, and Hope dropped anchor under the walls of the celestial city. 3. The reasonableness of the duty to which the Apostle exhorts us, is evinced, in the last place, by its obvious ten- dency to promote personal tranquillity, and peace of mind. Men do not ordinarily avenge themselves in cool blood ; nor is it always an easy task, to fix upon the time, the place, the mode of redress. The mind in the mean time, like the Vol- canic mountain before it disgorges its fires, is full of commo- tion. He who is bent on revenge, plots on his bed the mea- sures by which the slanderer is to atone for his offence, by which the knave is to be made to suffer for his dishonesty, and the ungrateful to be stung in return by his resentment. He sleeps not till he has done the mischief; he has no re- pose, till he has made his enemy to fall. But the very pas- sions which are thus engaged in conflict, till the purpose is_ fixed, till the blow is struck, till the foe is debased, are dis- quieting and tormenting. And who can describe the remorse which he is preparing himself to suffer, when the vengeance is inflicted — when reason and cool reflection resume their throne, and the suggestions of wisdom and prudence take, at too late a period, the place of the dictates of rage ? And how often does the disapprobation of the judicious, and the indignation of partizans which follow, embitter still more the remembrance of the deed, and add to his self-inflicted wounds, those of an hundred tongues or pens dipped in gall. Christian benevolence on the contrary, bears, in its fruits, its own reward. It needs not the commendations of the crowd ; its own conscious integrity sustains and soothes it.. The tes- SERMON XV. 219 timony of a conscience void of offence to God and man, is itself an Atlas — erect under the pressure of a world. "The spirit of a man may sustain his infirmity, but a wounded spirit who can bear." Innocence has a refuge at hand, from the abuse of others ; but the recollection of injuries inflicted, is, to an ingenuous mind, intolerable. Having his conscience awakened, to execute the duties of his office, he has only added to the reproach of which he sought to disburthen himself; and, in repairing his imaginary honor, he has un- dermined the very foundation on which humanity is built : for it is the glory of man to pass by a transgression. Is he a christian, who has thus, by conformity to the world, fallen from his high estate ? How serious is his loss — how aggravated his wo ! He has betrayed his trust ; and in his attempt to approach the throne of grace, meets a repulse, like that of the Sanhedrim's band, who, at the very sight of the Saviour's face, "went backward and fell to the ground." The word of him who is thus sought by prayer, is like a thunderbolt — "whom seek ye ?" — Do ye seek the God of mercy — ye who have showed no mercy ? He has no rest in his bones, because of his sin. He has grieved the spirit of love ; and repentance must precede the light of that countenance which only gives health, and which never smiled upon transgression. Does he lisp before God, the desire to be forgiven, as he forgives ? His conscience be- trays the lie as soon as it is uttered. While thus mocking liis maker, darkness and perplexity cover his path ; and his heart, torn and divided with opposing claims, can meet neither a forgiving God, nor an injured brother, without the blush of shame. O! how much better to be of a humble spirit with the lowly, than to divide the spoil with the proud ! Look a moment at his course, and see its end. "This poor man cried, and the Lord heard, and delivered him out of all his troubles." He has chosen rather to suffer for well-doing, 220 SERMON XV. than offend God. He has bren injured much, and threat- ened nothing. He has been reviled, but reviled not again. The archers have shot at him, but his bow abode in its strength, and his hand remained strong : he committed him- self, and them, to God who judgeth righteously. He is a man of like passions with others ; he has felt, like other men, a conflict between corruption and his better part ; his spirit was stirred within him, and the fire burned. But he felt himself a debtor to grace : he perceived at a glance the ex- cellence of the law of his God : he saw and admired, its per- fect exemplification in his Redeemer. At such a moment, his soul burns to be like him, to honor him, to live and act to the same end, for which he stooped and died. His heart is melted for his enemy ; his soul catches the inspiration breathing from the cross ; he goes to the altar of God with exceeding joy, and "without partiality and without hypoc- risy," cries, "Father forgive." He has triumphed over corruption : the sun has not gone down upon his wrath : he lies down to rest in sweet serenit}', and with gratitude to God who has given him the victory ; and whether he awake in this world or another, with such a temper he awakes in Christ's likeness, and is satisfied. What though he be a poor, unnoticed, unbefriended pilgrim, and a stranger in the world ! What though he has no shields, or swords, or scars — no trophies of the victors of this world ! He has the fa- vorable notice of " the high and lofty One who inhabiteth eternity;" and in this, a source of gratification greater than the mighty, and in the subjection of his spirit to him, a glory richer fraught with inward and permanent satisfaction, than his who takeih a city. He has achieved a conquest over his sinful propensities ; he has advanced a little in the honors and the field of christian warfare ; and, though there may remain " very much land to be possessed," by patient continuance in well-doing, he shall come off more than con- SERMON XV. 821 queror at last, and, through him who lias loved him, sit down on the throne of perfect self-government, and of his peace there shall be no end. Dearly beloved, avenge not your- selves ; but rather, for the joy set before you, give place unto wrath ; for it is written, Vengeance and recompense are the Lord's. Judge now of yourselves, if to exercise a temper and practice productive of a good so vast, so extensive, so endless, so uncorrupt, be not indeed j^our reasonable ser- vice.* III. The application of the subject is necessary, in the last place, both to fulfil the promise made at the beginning, and to correct false views of the character of mankind. If the ground taken in this discourse be correct, it cannot but be obvious that Christianity, in principle and in spirit, has as yet made but little progress in the world ; and that the true church of Christ is a very "little flock." The spirit of resentment pervades all the various classes and ranks of men, in our own, and every other nation. We are not, in- deed, infallibly taught the actual state and habitual temper of man, by a single act of any kind ; but deliberate, avowed retaliation, systematically planned, and perseveringly pur- sued, warrants us in pronouncing its authors, the children of hell. It becomes us, therefore, with the utmost impartiality and seriousness, to enquire, of what manner of spirit we ourselves are. We have seen that what " is highly esteemed among men, is abomination in the sight of God." We have seen * In the preceding discourse I have taken it for granted throughout, that all men against whom the vindictive spirit, or the hand of retaliation is raised, are deserving of all the injury which the avenger seeks to inflict. But in a great proportion of cases probably, they are not intentionally guilty at all ; and in still more, perhaps, their crime is too deeply colored by the pride of self-consequence, and an exasperated mind. How much more irrational then, the meditated or inflicted punishment ? How baseless the fabric, on which the avenger seeks to rear his justification, even on worldly principles ? And if on these he cannot be defended, on those of Christianity how aggravated before God must his iniquity appear I 222 SERMON XV. that the nobility of heaven, differs essentially from that which monopolizes the claim, and engrosses the honor in this world. We behold the one, sought, envied, courted, at the sacrifice of " that honor which cometh from God." The other, despised and rejected, except by here and there a Moses, refusing to be called the Prince's heir, and prefer- ring the reproach of Christ to the bubble reputation. The one, is arrayed in silken or golden decorations, covered with a drapery after the fashion of this world which passeth away ; the other, is beautiful and lovely, only to the eye of faith ; and lives only on things invisible, but lives forever. Beloved hearer ! is your heart, as well as judgment, on the side of God, or of the world ? Do you burn with the. fires of revenge, or with the fire of love ? Do you secretly con- trive, or even wish, to retaliate every injury ; to see your oppressor, or the assassin of your reputation, fall ? Or does your closet witness, does your conscience testify, does your Law-giver and Judge, perceive in your bosoms, the love to your friend which seeks his repentance ; the good will to your enemy which forgives his trespasses, and leaves his name and person inviolate, and his judgment and recompense with his God ? Does ingratitude provoke your resentment, or your pity? Does the recollection of the injuries you have suffered from men, excite the vindictive wish that they may be punished, or the holy desire that they may be reformed ? Are there recorded against your names, in the registry of heaven, any deeds of kindness towards the adversaries of your enjoyment, who have sought to filch from' you the earnings of uprightness ? Among the tears of christian re- gret, which have been shed over hard-hearted and cruel Jerusalem — tears which angels gather up and preserve, and which God himself accounts too precious to be lost — is there one, which can identify you as a member of his body who SERMON XV. 223 wept over that devoted city ? God knoweth. The secrets of our hearts are with him, and lie will judge us, according to our works. The day of his redeemed makes haste, the hour of separation' approaches ; and who — who among us — for the momentary, the paltry gratifications of a malicious heart, will forego the transports of the man, who, in that hour, shall find himself on Christ's right hand ! For, as God is true, he shall never taste that joy, who haleth his brother in his heart. Will you reason with me, implacable man ! and tell me you have sought shelter in that faith by which the ungodly are justified ? But you show me your faith, without the works which faith produces — "The Devils also believe and tremble." Your faith is dead at the root. Do you insist upon a free salvation ? God forbid a sinner should look for any other : but remember you are saved, neither freely, nor at all, unless you are saved from sin. "If any man have not the spirit of Christ," he is not owned of Christ ; and his was not a spirit, which prompted him either to disobedience to God, or cruel suspicion and retaliation towards men. Brethren ! the springs of human action lie deep. In searching for them, stop not at throwing off the surface. Dig deep, or they will escape your observation : analyze them carefully when found. There is a healing quality, in those waters which flow from the life-giving spirit of Jesus Christ. The waters which he gives are a living spring ; they are running waters ; they fructify the moral fields through which they flow ; they issue in eternal life. Mistake not their na- ture : such mistake in this life, will prove 'fatal in that which is to come. Destitute of the essential property to which we have adverted, it will be too late to seek to supply it when arrived there. It may now be had : its infusion will render the very waters of Mara sweet. Do you thirst for it ? I hear the well known voice of Saul's deliverer reply — In the 224 SERMON XV. midst of men, breathing out threatening and slaughter against even the righteous, it responds — " If any man thirst, let him come unto me, and drink." It is the voice, mali- cious man ! of Jesus, whom thou persecutest : for inasmuch as ye do it to the least of his disciples, ye do it unto him. O ! for an effect on every heart, like that produced on the carnal zealot of Tarsus ! Let it arrest every implacable spirit, and produce anew, the humble enquiry, " Lord, what would'st thou have me to do ?-" SERMON XVI. -**9%***~ THE GUILT AND DANGER OF SCANDALIZING SOULS. Luke, xvii. 1. 2. Then said he unto the disciples, it is impossible but that offences will come : but wo unto him by whom they come ! It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. W HEN Jesus Christ forewarned his disciples of his cruel sufferings and disgraceful death, Peter, under the influence of an incautious zeal, and disappointed tenderness, said " this shall not be unto thee" — tempting the Saviour to shun that cross, which is the power and wisdom of God unto sal- vation. And this, hearer ! is the sin, against which you are so pathetically, and terribly admonished in the text. And though there are three classes of men on whom this wo pre- eminently rests, we shall not venture to restrict its applica- tion to the persecutors of christians, and the scandalous and hypocritical professor. It belongs to every man, who, 29 226 SERMON XVI. through defect of principle, renders the cross of Christ a stumbling block and an offence, to those for whom he died. To the aggravated character of this sin, our Lord has not failed to give his testimony, by shewing that it is diabolical in its nature, and therefore, like the punishment of it in Devils, dreadful in its consequences. No sooner did he perceive the nature of Peter's advice, as opposing the plan of God for our salvation, than his indignation burst forth upon the presumptuous adviser, in the most tremendous re- proof which ever fell upon him from those benignant lips. " Get thee behind me, Satan; thou art an offence to me; for thou savourest not the things which be of God." He is indeed the adversary of God and man, who, by the tendency of his counsel or example, persuades his neighbor to spare himself a cross for Christ's sake and the gospel's. His sug- gestions imply, not only a criminal defect of principle, but an unholy origin. They strike at the very foundation of re- ligion, and therefore involve the deepest criminality. You perceive then, that what in the text is called an offence, is not merely a trespass — : a wound given to a man's sensibility or honor — but a stab to his religion. It is the becoming a snare to his soul — a doing somewhat to lead him to avoid the cross, to depart from righteousness, to deny Christ. It is a scandalizing the disciple to his fall — a betraying him into some error doctrinal, experimental, or practical, of ruinous tendency. In the words of an Apostle, it is any thing by which thy brother is stumbled or made weak. And you will observe that this a sin, in which a man may become a partaker, by heedlessness and ignorance, as well as by pre- meditation and contempt of religion. For the statutes of God bind us to edify, and promote the salvation of our neigh- bour : whereas, by unholy counsel, and a wicked exam- ple, we become the occasion of his vices and his perdition SERMON XVI. 227 Pursuing the order of the text, I shall show you, first, that there is a necessity for this, and whence it comes : Secondly, that it is a great sin, and deserves reprobation : Thirdly, that it is a common sin, and that our danger from this source requires great circumspection. I. First then, the necessity of scandal, and whence it arises : for said he who knew, " it must needs be that scan- dals come" — it is impossible but that they should come. The necessity of sinning, is a moral necessity only ; and the offence caused, is likewise of a moral nature. It arises, of consequence, from the contrariety of our inclination to holi- ness ; from the alienation of the heart from God ; and the opposition of man's wishes to the law of benevolence. If I thrust my hand into a flame to disable me from labor, it is v as necessarily burned, as if it had been done by force. The action is voluntary, and therefore criminal : the physical arises from the moral necessity. It is as unavoidable that an enemy of God should hate the gospel, as that a nauseated stomach should loathe and reject wholesome food. The carnal mind is prejudiced against the truth : this is its con- demnation : it is the grand reason why it prefers darkness to light. It is also, undiscerning of moral fitness ; and for this, the cross is either a stumbling block or foolishness. But what we dislike and oppose ourselves, we naturally desire others to dislike also. Our ignorance and prejudice, if they operate be}'ond our own bosoms, must operate to scandalize our fellow men. Acting with consistency, our self-love leads us to do for others, so far as they make part of ourselves, whatever it has done for us. If our sin, therefore, necessa- rily lead us to blind our own minds, and harden our own hearts, it must lead to the same effect, on all whose opin- ions and conduct are controlled by our counsel and example. Just as necessarily then as sin does mischief to our own souls, it tends to make havoc of other men's; and if any sinful ac- 228 SERMON XVI. tion of ours make our brother to offend, then is it necessary (we continuing to sin) that he should be scandalized ; or that an occasion of his sinning be found in us. Considering then, the natural opposition of the heart to the peculiarities of the christian religion, it is impossible but that offences should come. God, we are aware, has a rein upon the pro- pensities of the evil heart, and restrains them in a degree, that the world should be preserved from entire desolation ; that the church should not be disbanded ; that the human race should not become extinct. But it is not his pleasure to restrain human device and purpose in such degree, as to prevent an exhibition of our affections, or of the tendency of our volitions : and until this be done, the world will una- voidably allure and entice those around them to sin. They must, of necessity, take part with Christ, or against him; and offer tribute to his kingdom, or scandalize its members to his dishonor. Occasions of stumbling, then, must ever exist, until all the people of the world become righteous, and the blessedness of them who are not offended in him, be strictly universal. The same necessity that laid upon Cain to slay his broth- er ; upon the Jews to crucify the Son of God ; upon the Roman Emperors, and all persecutors, to promote christian martyrdom, now exists for the scandal of the cross, and ren- ders certain and inevitable the offences predicted ; and equal- ly necessary, does the love of God to his people and to jus- tice, render the execution of the threatened wo. It is of this moral necessity the Saviour speaks, when he says, "the world will love its own ;" and "no man can serve two mas- ters," but "will hold to the one and despise the other." Whoever hates Christianity, must hate christian influence, and counteract its effects on himself and others, in all the ex- tent in which it is odious to him. Saul while an unbeliever, sought to overthrow the faith, and as necessarily to establish SERMON XVI. 229 it after his conversion. Men of corrupt minds withstood Moses, became seducers, and laid snares for Israel's ruin. The sorcerer, in like manner, laboured to turn away the Proconsul from the faith, by perverting the word of God. Scandals then are necessary, just so far as a wicked man acts without restraint in the feelings and wishes of his heart ; and this constrained the Apostle to express a fear to one of the churches, that as the serpent beguiled Eve, false teach- ers should beguile its members of their christian simplicity. Is any man's ear turned from the truth unto fables — his ex- ample becomes a snare to those who witness it. Were there within the bounds of the church, unruly and vain talkers — they necessarily withstood the wholesome words of the Apostle ; and if the one established, the others subverted the truth. As among the ancients, said Peter, there were false prophets, so shall there be among you — teachers denying the Lord who bought them, bringing in damnable heresies, and on themselves destruction ; and many shall follow their evil ways, by reason of whom the way of truth shall be vili- fied. The nature of this necessity then must be obvious ; since (as the preceding examples shew) from that constitu- tion of God by which every seed produces its own kind, ev- ery fountain sends forth streams of the self-same quality. It is not the necessity of the fatalist — implying involuntary ef- fects from involuntary causes — but the impossibility of a free agent's willing contradictions ; and extends alike to the creature and to God. II. Having shown the nature of scandal, and whence it comes, I am to evince, in the second place, how great is the sin, and how dreadful its deserts. He who takes away my life, only puts an end to my doing this generation good or harm ; but he who corrupts my religious principles, poisons the morals of the generation, and makes me a murderer of souls. Nor does it affect the reality of this truth, that this 230 SERMON XVI. sin has many shapes. We may prejudice the soul against the gospel and its author as we will, but whether it be by raillery or terror, wit or sophistry, by inculcating falsehood or concealing essential truths, by persecution or flattery, by counsel or example, by teaching corrupt doctrines, or draw- ing pernicious inferences from premises which are true, the effect is the same — a soul is murdered — and if the destruc- tion of the life of the body deserves indignation, and proves the murderer destitute of religious life, what can be a retri- bution for him who betrays a soul to death — who, by poison- ing the principles of his holiness of life, procures his immor- tal loss ! Only the eternal God can save a soul, but any fool can destroy one ; and especially, if he have a fool for his disciple. And who that loves iniquity, deserves a better name, or possesses a worthier character ? If the beginning of wisdom is the fear of the Lord, irreverence for religion is the exaltation of folly. But worthless as he is, and insignifi- cant as he may be, and inefficacious as shall be his attempts at mischief, yet God accounts him a murderer, and one too of no ordinary kind, inasmuch as the blood of his fellow sinner first, and next that of Jesus Christ, shall be required at his hand. Wo to that man then, by whom the scandal cometh. Better far, never to have been, better an untimely birth, or an untimely and violent death. First, the blood of his brother's soul, in the way of whose salvation he laid the stumbling block, shall be required of him. For be the consequences what they may, God judges of actions by their nature and tendency, and these are such in the case before us, as are eminently calculated to destroy the soul, by diverting it from the pathway of life : and if this effect do not follow, the thanks are due, not to him who tempts his neighbor, nor to the neighbor who is tempted, but to God, whose interposition alone prevented the calamity. I know it will be said that sin and guilt are personal things, SERMON XVI. 231 and that no man can answer for another's iniquity. I admit it, and yet one man may be the criminal occasion of another's ruin. If not, why at the hand of the false Prophet, should God require the blood of the unwarned ? Think then of the enormity of the crime we contemplate — How literally dia- bolical, how easily committed, how serious its consequences ! Think of the insinuating child who seduces his parents, the parent who leads his children, the husband who inclines his wife, and the individual who influences his friend, to venture on the fruit forbidden of God. — How malignant that heart, how grievous and interminable the fruit of that malignity ! How poor the wretched deceiver, how pitiable the deluded sufferer ! The former leads an immortal spirit into sin, and sin leads down its victim to the chambers of death. O ! to be the death of a soul destined to exist for- ever — how revolting to humanity, as well as religion, the thought! Measure the duration of that soul. You have no measure for eternity ! Weigh the value of that soul's sal- vation. — But what standard weight have you for the trial, when Christ, and heaven, and all that God has done for it, are in the opposite scale ? When you shall have compre- hended the preciousness of Christ and heavenly joys, you will have found the counterpoise, But observe, what I have said of one soul, is applicable to every other, of whatever place, name, station or family. It is infinite good you take away, or infinite evil you procure for him. Mark the inti- mation of his Saviour — " one of those little ones." You have not caused a Newton, or a Horsely to fall ; you have not access to the dwellings of the great, or influence over the mighty and the noble ', you are too insignificant, per- haps, to persuade them to be of your opinion, or to follow your example. But over the members of your own associ- tion, the young, or some stranger who is ignorantly led by the first man he meets, and who is glad to find a friend un- 232 SERMON XVI. der any disguise — over those, you have some influence to their undoing. And it is a fearful thought, that it is a soul for whom Christ died, that you corrupt by your false max- ims, or blasphemous, or irreligious life ; and therefore your sin is nothing the less, because it is not a princely family you make to weep over his bier. No matter how little you are, in the sight of men or God, provided you have mis- chievous consequence enough to beguile one unstable soul, and teach him to avoid or contemn the cross of Christ : for this is the grand instrument of perdition or salvation to us all. Be you, or he who is duped by you, never so mean, and vile, and worthless, God has a claim on you both, of in- describable magnitude ; and both are capable of answering that claim, and of perishing for refusing practically to ac- knowledge it. Both are his offspring ; for both a plenteous redemption price has been offered ; and what is not precious in his sight, which has been so valued of him, whom you ac- count still meaner than yourself? Take your judgment of its spirit's worth from the character of its offered Saviour, and say if it were hot better to have been drowned in the depth of the sea, than to have filched it from his crown. ' I said it was a diabolical sin. — And who did Jesus Christ declare to have been such a murderer from the beginning? Who entered Paradise for no other purpose than to deceive the woman ? Who has ever since been alluring ambitious men, by the prospect of being as Gods, to deny God; and thrown in the way of thejr conversion the most insuperable' obstacles, by withdrawing their minds from the most painful but necessary truths ? And what individual whose charac- ter Christ has traced in the text, does not the same thing? Does not every such man minister to his neighbour's vanity, pamper his lusts, add fuel to his passions, impose on his cre- dulity, soothe his guilty conscience, and by practising upon his imagination and his senses, lead him' into the haunts and SERMON XVI. 233 the strong holds of vice, under the name of a friend to inno- cent pastime, and rational gratification ? But whatever di- verts the mind from knowledge, truth and duty, obstructs man's salvation ; and in thus diverting the mind, under the pretext of promoting its happiness, you use the same decep- tion with the murderer of Eden, and by lies make him to transgress, who, by means of the truth, might have escaped the snare : and such truth the law of love bound you to ren- der familiar, and as far as possible, attractive and pleasant to his soul. Now if he who winneth souls is wise, what is the converse ? And if he who converts a sinner from the error of his ways, saves from death, is not that man lost to every thing of the nature of charity, who not only withdraws from such a sinner the best means of salvation, but allures him to the very dungeon of sin ? He who thus hateth .his brother is a murderer ; and the charity which rejoices in his success, is the charity of a murderer. What then is the aggravation of this sin . ? It neglects the first effort of love, and going over to the opposite ranks, with diabolical malignity, per- suades a man to turn out of the narrow way into the ranks of death. Is there "joy in heaven over one sinner that re- penteth," and no indignation on earth in view of an agency which suffers not itself to go in, and hinders them who would enter ? Shall he who turns many to righteousness, shine (for this honored instrumentality) as the stars of yonder fir- mament forever — and is not the blackness of darkness re- served for him, who would turn even the upright from his righteousness ? But we shall not arrive at just views of the enormity of this sin, till we consider, that he who commits it, is virtually the betrayer and crucifier of Christ, as well as of his fellow- sinner. Why is the Jew to this day, held to have pierced the Son of God, but because he labours to defeat the end of the christian redemption ? And what is there in the sin of 30 234 SERMON XVI. a son of Abraham, which is transmuted into a virtue the mo- ment it enters the heart of a christian ? Neither the one nor the other, we agree, can actually frustrate the purpose of God ; yet both may do it intentionally : both therefore are charged with the consequences of having done it actually. Say then, for what Christ was put to death by Jews and Romans, and you have on your lips the proof, that he who scandalizes one of the least of his disciples, crucifies the Son of God afresh, and gives him up to shame. He acts over the tragic impiety of charging him with imposture, and in- curs the same guilt. His actions bespeak the same feelings towards him and his religion. Besides, it is his own maxim, that what is done to one of these little ones, is done to Mm. The ruin of man is no trivial affair ; yet it is nothing, com- pared with the reflection on the Redeemer which is involved in procuring it. It is virtually repeating the blasphemy, that he was judicially stricken — that his sufferings were not vicarious — or that they were unavailing to the end proposed. It is taking the well-earned spoil out of his hand — the cap- tive from the train of his deliverer. And if all his disciples were scandalized, when Judas betrayed him into the hands of his enemies, although to them the consequences were not fa- tal, then, though the modern disciple be not finally lost, the same wo falls on him through whom a similar scandal cometh : and to deceive, discourage, or prejudice him against his Redeemer, is to be guilty of the same crime for which his murderers have been a hissing, and a proverb, and a curse unto this day. And is any revealed penalty too heavy for him, who, in view of a present gratification, or even an eternal triumph, can hold up to derision, in the person of his disciple, the Lord of glory ? To wound a brother's conscience, remem- ber, is to sin against Christ. Surely the plague of one's own heart is enough, without any of our helps, to make his SERMON XVI. 235 cross a stumbling block to them who perish ; and it needs all our wisdom, and charity, and self-denial, and cheerful and patient labour, and more than all, to cause its offence to cease. How inglorious, then, the persevering effort, to ren- der it an insurmountable barrier to our neighbour's salva- tion ! And if he dies without mercy who persuades men to revolt from Moses, of how much sorer punishment should he be thought worthy, who teaches men to trample on the blood of the Son of God, or count it a common and ineffec- tual thing ! III. And yet, in the last place, it is so common a sin, that our danger of falling into it, requires an admonition to holy and constant circumspection. No man, I am aware, com- mences his career in life with the specific purpose of preju- dicing Christianity, or ruining the hopes of its disciples. No woman deliberately forms a design of leading her guests into the depths of hell. But many a man, and many a woman, has been the occasion of this transcendant sin ; and whoever shall find at last, that such have been the direct and necessary tendency and effect of their conversation and conduct, will hear their protestations of innocence, opposed by the cries of all, who, through their pernicious influence, have died in their iniquity. Those souls will testify, as did the blood of Abel against his brother, that this man, and that woman were their murderers. It was because 3'ou nev- er discountenanced my destructive habits, but encouraged me by your example, that I continued in fatal error, and lost my soul. It was because you sought to please, and not to profit me ; because you, whom I looked to as a guide, corrupted instead of labouring to purify me. You pronoun- ced innocent, those opinions which led me to relax my ef- forts — those amusements which entranced, and those em- ployments which led me imperceptibly from my devotion to God, and brought me finally to shame. You taught me to 236 SERMON XVI. treat strict conformity to christian- precept as superstition, and hatred to popular errors as a prejudice of education. You prevailed over my scruples of conscience, and learned me effectually to deny the God that is above. You taught me the inefficacy of good works, seeing a man is justified on- ly by faith ; and left me indifferent to the reality and nature of my faith, because good men differed in their views of christian doctrine. Thus will lost souls criminate their lead- ers and accomplices in sin, and many will first learn the ex- tent of their mischievous influence in prejudicing each other against the gospel, in those mutual criminations. But if these things, treated now with much indifference, actually become an occasion of men's perdition, and of an irretrieva- ble mistake to those who walk by each other's side, then to one another men will owe their destruction. What is there more forcible than right words ? Yet when you have seen your neighbour fattening like the ox for the slaughter, you have not afforded him even your advice ; and he has inferred from your silence, that you, reputed a virtuous man, must have thought him in the way to heaven. Thus by the scandals of omission and neglect, as well as- those of profane counsel and wicked example, thousands are led on in a course of iniquity, till it is too late to undeceive them. And it is because the ruin is so gradual and imper- ceptible, that we do not shudder at the thought of its com- monness, or perhaps never think at all either of sharing in the sin, or partaking of its plagues. How few are there, who seem aware, that it is not enough that we do not our- selves fall into gross sins, but that we are required also to save others from them, with fear plucking them out of the fire ; and above all, that we do not by any means cause them to err ! But who are they, thus in danger — thus needing a cau- tion to greater circumspection ? Who are they, thus em- SERMON XVI. 237 barked with the great adversary in plunging men into de- struction and perdition ? Lead me to that father, who, by his prayerless and ungodly life, teaches his children to be ashamed of the gospel of Christ, that I may seasonably say to him — " thou art the man." Lead me to that mother, who turns over her children to a hireling, for all their instruction in the duties of religion, that she may indulge herself in the pleasures of the world, that without any false complaisance, I may say to her — it is you, madam, dead while you live, who are to hear one day, in the bitterness of your soul, that the wo was meant for you. It is j'ou, servant of Mammon ! who say to all around you in your haste to be rich, that the Son of God mistook the one thing needful. It is you, fool- ish talker, and jester at the mysteries of the cross, corrupt- ing the unwary by your boast of a better, a more enlighten- ed Christianity. It is you, wise man, disputer of this world, who, contemning the sensibility of an awakened conscience, teach it to put away the fears of hell, and the threats of God, as childish weakness; and the thoughts of eternity, as unsuited to the gaiety of youth, and learn your victim to "make a mock at sin." It is you, opposer of the work of the Holy Spirit, who, by an affected morality destructive of all the principles of the gospel, sacrifice the soul to the spirit of pride, and the spirit of the world. Above all, it is you, minister of Jesus Christ, who lower down the standard of religion and morals, by keeping out of sight and out of mind, the spirit of truth as opposed to the spirit of error ; and who, instead of being the savour and the light of soci- ety, are the vej-y patron and apology of its tastelessness and darkness. And thus it happens, that in a world lying in wickedness, they who are most sacredly bound to become its guides and reformers, are but blind leaders of the blind. Be not surprised then, christians ! that our Lord has ad- monished his professed disciples, and even his ministers, 23S SERMON XVI. thus. Be astonished rather, the sin being thus common and thus great, that you are so incautious in the advice you give, and so insensible of your neglect in that you fail to give j so little watchful over your tongue, your manners, your morals, your doctrines, your very air and temper, in the most ordinary, as well as sacred business of life. Beware lest you corrupt and lead astray, a community of which you should be the reformation and the hope. Take heed, lest by the character of your intercourse with men, you subvert the foundations of their religious welfare, and alienate them still more from Christ, by leaving them to suppose that his yoke is painful to you, and his burden intolerable. Let them never derive, from the premises given them in your profes- sions, a conclusion not found in your example. Constrain them to acknowledge, that wisdom's ways are ways of pleas- antness, and that all her paths are peace. It is indeed im- possible but that offences come, but if you have any respect to that charity which Jesus Christ exemplified in behalf of the world, let not these scandals be found, either in your wanton transgressions, or heedless neglects. Put it not in the power of him who watches for your baitings, and who would feed upon your sin-offering, as the hunger-bitten upon any food, to plead the want of one christian example — to stumble over yours into perdition, by his discovery of an entire contrast, between the rule of your devotedness and the tenor of your life. Excite in others no doubts, and let them never avail themselves of any hope of impunity, by such a worldliness, or suspicious morality in you, as seems to say— we have but one lot, we go together to the same place ; for the effects of our faith, and their unbelief, have a common and undistinguishable character. * It is not indeed to be expected that the world will be just, either to Christ or to his followers ; but so much the more SERMON XVI. 239 ready as they are to upbraid, and to find apologies for their sins, in the lives of christians, so much the more important to their salvation is it, that their reproaches be made to re- coil upon themselves ; and for this, that you so serve God in all things, as to have an approving witness in their con- sciences : — that, as the sons of God, you be blameless and harmless, without desert of rebuke, in the midst of a crooked and perverse generation. It is not to answer the unreason- able demands of a capricious and contradictory mind, that you are called of God. An angel could not do this. Jesus Christ himself, with all his purity and perfectness, could not do it. It is only to let your conversation and deportment be such as becometh the gospel; that they may derive from them no countenance for their excess of passion, their self- ishness, their ambition, their sensuality, their love to a world whose fashion passes away. The more we discover in the wicked of a propensity to criminate us, to observe and take advantage of our frailties, and failings, and blunder over them into self-destruction, the more does charity require us to guard against giving them occasion against themselves, and the character of our religion ; and the more is the real disciple constrained, for their good and God's glory, to shun "even the appearance of evil." Thus do we give, and most Unostentatiously too, the highest and most effective expres- sion of our love to souls, and of him who bled for their re- demption from all iniquity, and to purify them unto himself. Let us associate as many as we can with us, in our pil- grimage to the better country, and dissociate as many as we can influence, from the larger company who are thronging the way to death. And if it be vile to propagate a purer re- ligion than may content the mass of mankind, and to prose- lyte, from among every denomination unto Christ, a pecu- liar people, let us be more vile; and let us not be ashamed to 240 SERMON XVI. let any man see, what is the hope or business of our calling. And to press upon you, beloved christians ! the subject of your duty and your danger, by the most awful example, re- member that Peter himself — the man on whose noble con- fession the Saviour promised to build his church — even this man, once fell into this sin ; and if he, for want of such cir- cumspection could not stand, who of us needs not to take heed lest he fall. And a christian, you will recollect, sel- dom falls alone ; and though his lapse should be followed with repentance, yet the many who will imitate his defection, will never imitate his repentance. I make but another remark, on a subject which might profitably fill a volume with pertinent and important reflec- tions : — and it respects the .vast responsibility attaching to men of influence in every department of society— to those men, of every community, who have, I had almost said,- the virtue and the souls of men within their power — who stand at helm, and move the ship's crew whithersoever they please. What leader in fashionable vice, by returning to God, and giving a conspicuous example of christian excellence in the circle where its glory is never witnessed, might not save' a host froifl death, and hide a multitude of sins ? What head- man, in any of the lesser associations of our associating and banding age, might not by his faithfulness, and discreet ex- ertion of his moral influence, anticipate the business of the elect angels, and with more than angelic privilege, gather out of the kingdom many of them that oft'end and do ini- quity; and instead of casting them into outer darkness, bring them within the pale of the saved ? Let us think then of our responsibilities, whatever be our office in the church or in the world, and in the strength of him, who, in them that have no might, increased! strength, and who renews the power of the faint but pursuing, re- SERMON XVI. 241 s^olve — that whether our companions are to perish or be saved, we, like the holy Apostles engaged in the same hon- orable warfare, will be a sweet savor to God in both : — that the one shall have no help from us in his career to perdition, nor the other be made to triumph in Christ without our sub* stantial sympathy and aid. 31 SERMON XVII. ♦®^#***' THE NATURE OF GRACIOUS COMPASSION. Luke, xix. 41. And when he was come near, he beheld the city, and wept over U. JHLOW different are the emotions produced in different men, by events of the same character ! How totally opposite, in sentiment and feeling, the ambitious and the humble ! The one, standing on the ruins of empires desolated by his arms, weeps at the thought that there are no more cities to lay waste, no more fields to ravage, no more nations to slaugh- ter or enslave. — The other, riding in triumph into the city whose impending destruction he had in vain endeavored to avert, and whose obstinate rejection of the means of deliver- ance he had in vain warned and entreated them to put away, is filled with compassion, and in view of their self-wrought misery pours forth a torrent of tears. Such, in one impor- tant feature, is the difference between the man of the world and his followers, and the man Christ Jesus and the children SERMON XVII. 240 of the kingdom of God. "And when he was come near, he beheld the city, and wept over it — saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace, but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee : and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation." Compassionate Saviour ! What a model of holy tender- ness hast thou left us in thine example ! Brethren, did he not fitly weep ? Would not your hearts have melted, in view of that devoted city, the glorious place of the tabernacle of the Most High, and the capital of the beauty of kingdoms ? Would not you have wept, had you been possessed of con- scious forebodings like his, that even his tears of blood would avail nothing for its salvation ? — That not only his tender expostulations, and faithful admonitions, but even the sacri- fice of his life in their behalf, should be contemned by theun- tractable and unfeeling inhabitants of that city, and his blood, according to their imprecation, descend upon them and their children I Ah ! no— this is not the man whom the' people of this world delight to honor, and to imitate. He who sub- jugates nations with the sword, and by the terror of his fleets commands the abundance of the seas, shall find nations doing him reverence, and a\\ kings bowing themselves down before him. But he who melts at the self-wrought miseries of a whole race, and even of a single city, nay, a single soul, is " despised and rejected of men." Alexander and Caesar are the objects of the world's envy and idolatry ; Jesus upon the foal of an ass, weeping over human guilt and wretchedness, is their scoff and their song. If for this there be not a day of retribution, reason and righteousness per- 244 SERMON XVII. ish together, and all our faith in the powers of the world to come is but " the airy fabric of a vision." Jesus Christ, ray brethren, shews us, in this scene of his personal ministry, the nature of gracious compassion ; and though it was unavailing to that incorrigible people, it is not, in any instance of its exercise, without its use to some portion of the kingdom of God. His were consecrated tears ; their remembrance will be preserved by his followers ; and they will speak a language to the wicked, in the last day, which cannot but overwhelm them with confusion, and justify in their consciences, the sentence of their Judge. I pro- pose — First, to explain the nature of gracious compassion, or pious grief: And secondly to point out its use. I. They who have been unaccustomed to distinguish, in their thoughts and affections, between holiness and sinful- ness, may find it difficult to conceive that any difference can exist in the nature of man's compassion. They will naturally prefer the more common and lax sentiment, that all compas- sion, pity, grief, wherever found, is in kind essentially the same affection, and admits only of a common source. But such a supposition cannot stand with the inspired represen- tation of the human and divine character ; nor with a candid comparison of one man with another. There is a sympa- thetic tenderness of soul, at least in some stages of man's life, inseparable from human nature. The sacred writers admit, and we are all competent witnesses to the fact, that the very enemies of God may be the subjects of real compas- sion, which still partakes nothing of a divine or holy char- acter. We are all conscious of a kind of compassion which is as easily excited, and brought as sensibly into exercise, by reading a fictitious story, as by a scene of distress in the sober realities of life. The nature of this emotion may be SERMON XVII. 245 neither good nor evil ; it may be, in its effect, either useful or pernicious, and cannot, therefore, be of the nature of moral excellence. Having neither benevolence for its source, nor the glory of God for its object, nor any thing necessarily useful in its tendency, it cannot be the fruit of his Spirit, and is not therefore entitled to the character of gra- cious compassion. It is found alike, in the heart polluted by atheism and infidelity*, and in the soul of the mere specu- lative believer in Christianity. It is often nothing more than the organ, or the instrument, of the most subtle and refined selfishness. It is moved, and moves its subject, to action, without regard to law, to fitness, or to God. If then there can be no benevolence, in the exercise of affection on that which is not; if natural compassion is common to men in a state of nature and of grace, then the importance of the dis- tinction, and the reason for insisting on it, must be already apparent. The man of feeling, of great sensibility, and of a ready sympathy with the wretched, is in danger of mistaking his emotions for a holy temper. In order to relieve him from his danger, it is necessary that he recollect that com- passion is sometimes witnessed among the barbarous tribes of men ; that a species of it is natural even to irrational ani- mals. To some of these animals the scent of blood is obvi- ously oppressive, and calls forth signs of tenderness; and the injury of their offspring, and the distress of one of their spe- cies, produces loud moans, and bitter lamentations. Indeed, in one of our domestic animals, there is a sympathy extend- ing*even to the family of man, and not unfrequently exerted in a kind of beneficence substantially useful to a suffering member of his household. Unless, therefore, we are pre- pared to admit the possibility of religious affection being found in the brutal nature, we must abandon the supposition that any thing of the nature of virtue is combined with mere natural compassion. 24G SERMON XVII. To disembarrass the subject still more, take with you t» its examination, the well attested fact that our own interest, real or imagined, is the exciting cause of natural compassion. To avoid pain, or to secure pleasure, is its ultimate end. Ev- ery object in distress, whether intelligent or merely animal, is sufficient, in the sight of a compassionate heart, to excite sympathy. This fact will perhaps of itself, account for all the tenderness of feeling, and all the vigor of exertion, put forth to alleviate human suffering, by those whose springs of action never rise above the earth on which they dwell, and are supplied and fed only from beneath. Since, however, the desire of avoiding pain, or securing a temporary pleasure, is not necessarily of the nature of christian virtue, the conclu- sion is unavoidable, that there is just ground for the distinc- tion which has been insisted on between natural and gracious compassion. The latter was the compassion of Jesus Christ ; and to him all his followers are, in this respect, in some degree con- formed. It was not the sight of distress, nor the desire of avoiding pain, nor the prospect of securing pleasure, which produced his grief: but the sinfulness which exposed the people around him, ignorant as they were of their destiny, to unavoidable destruction. This affection, of consequence, has its source in love to God, which is inseparably connect- ed with love to men, and is necessarily of the nature of moral excellence; its tendency always salutary, and its legitimate effects always good. All distress, of course, does not excite sorrow in the pious mind, or give it pain, as in the case of natural compassion, which is often blind, and weak, and vicious, in its operation. On the contrary, in many cases, it is a source of gratitude and pleasure. For that keenest of all pangs, produced by a conviction of sin, and righteous- ness, and judgment ; and the penitence which usually suc- ceeds, furnish the pious beholder, with a cause of exquisite SERMON XVII. 247 delight. Such emotions and affections, in every offender against God, are absolutely requisite to his virtue and peace, and are honorable to the Lawgiver. The purest spirits, of consequence, behold their operation with joy ; and there is gladness over such subjects of sorrow and grief, in the pres- ence of the angels of God. Hence, in the instructive para- ble of the rich man and Lazarus, natural compassion is ex- hibited in it's best dress, supplicating the conversion of five brethren, lest they should come to share and aggravate its own wretchedness ; while gracious pity, equally desirous of their conversion, has an entirely different motive, and oper- ates to a higher and for a nobler end. The first is selfish, and regardless of the divine glory ; the last, satisfied with Moses and the Prophets, acknowledges that God has done enough for their conversion, and declines the course of ac- tion which natural compassion prescribes. Gracious compassion is still further distinguishable in its nature, by the means it employs to accomplish its ends. The greatest good of rational being is its ultimate end, and the highest welfare of each individual, so far as it is compatible with that of the whole. The means of promoting these ends, must, of consequence, be holy — Truth, fidelity, integrity, and a supreme regard to the authority of God, as paramount to every other consideration. Take an example of no un- common occurrence. Here is an unsanctified soul filled with remorse of conscience, under a deep conviction of its guilt and danger — it is in extreme distress : all agree in feeling a desire for its relief; but all are not equally indifferent about the means which should be used to relieve it. Natural com- passion cries " peace, peace, while there is no peace." It is indifferent to the means, so it can soothe the anguish and mit- igate the distress, and thus relieve itself, and the object of its sympathy, from present suffering. But gracious compas- sion looks through this distress, and beyond its suffering, to 248 SERMON XVII. a brighter and better day. It had rather share the pain, than sacrifice truth, and the honor of God, or the salvation of the soul. It probes still deeper the wound, and, like the faithful surgeon, amputates the limb to save the life : withholding all artifice and flattery, and offering no other means of relief, than such as shall secure the divine glory, and the highest interests of the soul. Take a still stronger case — that of the impenitent and unreconciled sinner, on a dying bed. In the fullest exercise, and under the immediate influence of natural compassion, man, tender of his friend, and more ten- der of himself, hides from him his condition and his needs. Unwilling to believe and tell the story of the ghastly face, and of the eye already closing in death, he pretends to see roses on the cheek ; and in his deceitful smile and equivocal language promises a return of health. It is not denied that the pretext is fair. It is to prevent the more speedy disso- lution of the beloved object, and save it from further an- guish. So it reasons, and so it acts. Look a moment, on the other hand, at the conduct of the gracious heart. It be- holds the unhappy, hopeless soul, on the verge of time, un- consciously raising the wing to take its flight to the judg-, ment seat of Christ. It feels acutely, it is distressed, and thus it reasons. If I conceal at this time this mortal's dan- ger, all hope of his salvation is extinguished forever. If I hide his guilt, he will die in his sins. If he repent not, nor flee for refuge to the hope of the gospel, his soul is lost — the ruin in such case is irremediable. If I speak 1 shall add to his distress — I shall give a momentary agony to his suffer- ing spirit. In the act of probing his wounds, I shall also open one in my own breast ; but in neglect of this course I do nothing to save his soul from death. I will therefore suffer ; I will cheerfully become the instrument of his sufferings for a time, that I may minister to his happy eternity. I publish his danger — I tenderly shew him the urgency of his case, SERMON XVII. 249 the necessity of immediate action, the sufficiency of Christ, the only way of salvation. Who now is the monster who the savage — who the murderer? — The compassion which wraps up the dying sinner in invincible ignorance of his danger, or that which tears away the veil from the eye just on the edge of the precipice, and leads it to look with con- cern upon the narrow way of life ? Let him answer who knows the value of a soul, and the worth of a moment to the dying sinner, when properly employed.* So reasoned, so felt, so acted the Son of God. He knew the time of man's visitation, and with generous aim pierced, and divided asun- der, the soul and spirit ; and when all these means proved unavailing, and Jerusalem would not hearken to his voice, he lifted up his eyes on the city approaching its fate, beheld and wept. The relief which natural compassion proposes, and with which it is satisfied, betrays its unhallowed character. As it does not inquire into the lawfulness of the means, so neither does it regard the solidity or duration of the comfort which it labors to bestow. You may often witness the most gross deceit practised upon the artless child, to pacify its insatiate cravings for improper objects. You may find men adminis- tering moral poison to the mind, in the means employed to manage a disordered imagination, or to free the distracted and itself from temporary calamity. Is this genuine philan- thropy ? Did Jesus thus do evil that good might come ? No — he would have practised no such guile, to have saved himself from crucifixion. He would not have corrupted a * These remarks deserve the deepest attention from those Physicians and friends, who are so reluctant to have his real state communicated to a dying man. It may be proper however to add, they are made on the strongest supposition. If a minister's faithfulness is clothed with tender- ness, the danger of increasing the disease, or accelerating death, is veiy small. 32 250 SERMON XVII. single soul, by false doctrines, or unholy stratagems, to have saved a kingdom. It satisfies natural compassion to afford relief. It often forgets as soon as possible, the sorrows of an anguished spirit, and weakly strives to ward off approaching evil, by shutting the eyes to the inevitable event. Not so the compassion fitly called christian. The object of this is not merely to relieve itself, or by any means to alleviate the miseries of others. It rests satisfied with nothing less than the substantial, durable and immortal consolation of the suf- ferer ; and exerts itself in the use of divinely appointed means, till this object be accomplished ; or if such means fail, weeps over the hardness of that heart, which destroys or prevents their efficacy. Witness the conduct of the holy Prophet — If ye will not hearken, to give glory to God, my soul shall weep for you, in secret places. Witness the pray- ers, reproofs, and zeal, of the holy Lamb of God : hispa- tience, diligence, and meekness; his willingness to suffer, his faithfulness in refusing to heal slightly the hurt of the daughter of God's people. Brethren, if we have not the spirit of Christ, we are none of his. If we have not his compassion, our charity is like sounding brass — -always hol- low, and empty. Finally, natural compassion, as it begins with itself, and terminates on its own interests, generally ends with carrying its meagre consolations to a friend ; while that which is of God, is alive to the sorrows of the stranger, extends to the soul of the suffering prisoner, and the wretched of every character and clime, and pours its oil and its wine into the bosom of its hard-hearted and deadly enemy. The proper question is, not what a man's feelings are towards us, but what is his capacity for improvement, for dignity, for happi- ness, for honoring God, and doing good ; and what our means of benefitting him ? Could the circumstance of the state of men's affection towards us, be allowed to govern our SERMON XVII. 251 compassion towards them, Christ, surely, would not have wept over Jerusalem, nor died for man ; nor should we still hear his sympathetic voice, saying to the ungodly, "in strains as sweet as angels use," " turn ye, turn ye, for why will ye die." His nature and example are the model, on which our mercifulness is to be formed, and every emanation of it from him, will beget its own likeness on the heart into which it flows. He wept over his enemies after they had refused to be comforted by him, and died in sacrifice to the virtue which we are so slow to practise, and to suffer to be practised on ourselves. With this imperfect exhibition of the nature of christian compassion, as distinguishable from that which is common to man — II. I submit to your consideration, in the second place, a few remarks on its use. Gracious compassion is the source of all human enjoyment. From this flowed the plan of man's redemption. But for this, God the Father had never contrived, nor the Son executed, nor the Spirit of sanetifica- tion applied it, to a single soul. As in God it is a fountain whence all the wants of our sinful world are supplied, and all the woes of the redeemed ultimately relieved ; so in man, it is the grand means of enlarging, establishing, and perfect- ing the kingdom of Christ on the earth. It is begotten in man, when, beholding as in a glass the glory of God, he is changed into the same image, as by the Spirit of the Lord. God is pleased to save sinners through, the agency of men. He has made man a minister and a witness, and sent him to turn his fellow-sinners from darkness unto light, and from the power of Satan unto God. But without the operation of this affection on their hearts, they could not be excited to the labors and trials of the christian ministry ; — they would not consent to suffer wrongfully, and to endure the contra- diction of sinners, and, by publishing the pain-giving truths of the gospel, to make men their enemies. "Without this 252 SERMON XVII. spirit of commiseration, no sons of consolation had carried the glad tidings of salvation to a lost and rained world, nor sons of thunder, at the hazard of every worldly interest, ex- posed the depravity of men's hearts, and patiently and im- portunately intreated them to be reconciled to God. It is this which has borne up the faithful in every age, and induced them to take reproach and suffering, rather than inglorious ease, and made them prefer the evils of the cross to that con- cealment and perversion of the truth, which ensures the friendship of the world. It was this which carried the Apostie of the Gentiles through all the regions of ignorance and barbarism, to proclaim the salvation of God, and sub- vert the throne of iniquity, and overturn the empire of sin and death : which, in the cause of truth, lifted him above the fears of the Roman sword, and the flatteries of men who would have done him the honors of their gods : which rendered him willing to die for the name of Jesus, and for the conviction of his brethren according to the flesh. It was this gracious compassion which waked in the hearts of Swai tz and Vanderkemp, the long slumbering spirit of the Apostles, and cut a way through all the natural ties which bind men to their fire-sides, their country, and their altars, to the benighted, dying souls of Egypt and Ethiopia. It is this which has continued the herculean labor of levelling the mountains, and exalting the vallies, making the crooked straight, and the rough places plain, and filling the moral desart of India and the Isles with the waters and the seeds of life. It was this which set on foot an expedition,, at which scoffers were amused, and on which natural compassion looked in doubt : against which the Bacchanalia Priests of Europe lifted the finger of scorn, and on which Rationalists of America contemptuously smiled. — An expedition, not- withstanding, which has made Hell to tremble for its strong- holds, and the angels in the presence of God to rejoice, for SERMON XVII. 253 the honors it has already brought to God and the Lamb. It is this same gracious compassion, which animates the breasts of all christian missionaries, and fires the zeal of all who fol- low them with their prayers and their alms ; and sends after them, through every uncultivated and inhospitable region which they traverse, a blessing winged with benizons from heaven. But for this, no tongue had sung the anthem taught by the heavenly choir at the nativity ; no human foot trod the mountains of the leopards, or the vallies of Baca, publishing salvation ; no altar had been reared, nor peace- offering arisen, on the bloody pile once sacred to supersti- tion; nor Prophet nor Priest said unto the cities of Judah, behold your God. If therefore the knowledge of our Lord and Saviour — if the conversion, the salvation, the present comfort or future bless- edness of man be desirable — if there be any thingjust, lovely, and of good report, in the promotion of such objects — then is there an utility in the affection we are commending, high as heaven and broader than the sea. Not a single step, in the progress of man from moral darkness to light, from cor- ruption to purity, from desperation to hope, would have been ta'