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SERMONS
ON THIE
PUBLIC MEANS OF GRACE,
ON THE
SCRIPTURE  CHARACTERS, AND VARIOUS
PRACTICAL SUBJECTS.
BY THE LATE
RIGHT REV. THEODORE DEHON, D. D.,
RECTOR OF ST. MICIIAEL S CIIURCII, CIIARLESTON, AND BISIIOP OF TIIE PFROTESTAN'T EPISCOPAL
CHURCHI IN THE DIOCESE OF SOUThI CAROLINA..seconb lrnertecan Eftfon,
WITH ADDITIONAL SERMONS NEVER BEFORE PUBLISHED.
IN TWO VOLUMES....VOL. I.
NEW YORK:
PUBLISHED BY THOMAS N. STANFORD,
637 BROADWAY.
1856.




Enter-(Id iccording to Act of Congress, in the year 1S56,
By TIIO.iAS N. STANFORD,
In the Clerk's Office, of the District Court of the United States for the Southern District of
New York.
BILLIN AND BROTHER, Printers  ndcl Stereotypers', 20 Noth  V Willtinl Street.




TO
THE  PROTESTANT  EPISCOPAL  CHURCH,
OF TlE
UNITED STATES OF AMERICA,
btrs Elfttron
OF
TIHE DISCOURSES OF THE RT. REV. THEODORE DEHON, D. D,
IS RESPECTFULLY DEDICATED
BY TIIE PUBLISHER.








PRE F ACE.
IN presenting a second American edition of the Sermons of the late
Bishop Dehon, first published in 1821, together with several discourses
not contained in the first edition, the publisher feels assured that he
is making a contribution to the sacred literature of the country,
which will be appreciated not only by those to whom it is dedicated,
as an exemplification of the practical faith and doctrines of their
church, but by Christians of all denominations, as a devout and
beautiful commentary on the teachings and characters of the Holy
Scriptures.
It is due to the lamented author to state, that these Sermons were
not written with any view to publication, but only for parochial use,
and never had the benefit of his revision; yet, notwithstanding the
disadvantages of a publication under such circumstances, they have
proved to be most popular and useful both here and in England.
The first American edition has long since been entirely exhausted;
and of three editions printed in England not a copy remains unsold.
And the learned gentleman who had charge of the publication in England writes, that " each edition was of a thousand copies, and that he
knew of no instance of such a sale for any English sermons;" and a
leading bookseller in London adds,;that his sale of the work proved
it to be equally esteemed by all parties in the Church, and scarcely
less by dissenters."
The perfect piety and faith which pervade the Sermons of this
gifted divine; his high conceptions of the relations and responsibil



6                         PREFACE.
ities of man to his Maker; the deep and touching pathos with which
he portrays the beauty of holiness; the tender solicitude with which
he comforts the afflicted, and pours consolation into the broken and
contrite heart; and the natural and graceful eloquence by which he
seeks to persuade all men to become Christians, cannot fail to impress
and elevate the thoughtful reader, to whatever sect he may belong.
These discourses are indeed models of practical pulpit sermons,
glowing with the spirit of the Scriptures, and instinct with a living
sense of God's presence, and are worthy to be disseminated everywhere, "from sea to sea, and from the rivers to the ends of the
earth," for they will lead to " fountains of living waters," and to " the
tree whose leaves are for the healing of the nations."
The publisher has selected from a memoir written by the late
Rev. Dr. Gadsden, of Charleston, the following particulars of the life
and death of Bishop Dehon:
"He was born in Boston, in December, 1776. At the public school
where he received his early education he was for seven years at the
head of his class. HIe entered Harvard University in 1791, and was
graduated in 1795, with the highest honors of his class. He immediately commenced his studies for the ministry, for which from early
childhood he had evinced a strong inclination, and was ordained in
1797, and elected rector of Trinity Church, Newport, R. I., where he
remained till 1810, devotedly attached to his people, when, his health
failing, he was advised by his physicians to try a residence in a milder
climate. An invitation to the rectorship of St. Michael's Church,
Charleston, S. C., was shortly afterwards tendered to him, which he
accepted, having previously declined two invitations from a church in
that city, in consequence of his disinclination to leave his church in
Newport.




PREFACE.                           7
"In 1812 he was elected bishop of the diocese of South Carolina,
and was consecrated to that holy office, by the venerable Bishop
White, at Philadelphia.
" Ile continued thereafter to perform his duties both as rector and
bishop, with eminent zeal, discretion, and success, until he fell a victim to the yellow fever, in Charleston, on the 6th of August, 1817.
"He met death in conscious serenity, trusting with undoubting
faith in the promises of the Redeemer he had served through life.
His body was buried, by the request of the vestry, beneath the
chancel of the church, at the altar where he had so often ministered.
"This circumstance was thus eloquently alluded to in an oration
delivered by the late IIon. William  Crafts, before the Phi Beta
Kappa Society of Harvard University, in 1817.
"' The sun shines not upon his grave, nor is it wet with the morning or the evening dew; but innocence kneels upon it, purity bathes
it with tears, and the recollections of the sleeping saint mingle with
the praises of the living God.'
"Bishop Dehon was loved and revered wherever he was known;
and those who saw his daily conversation and life, and knew what
manner of man he was, erected in St. Michael's Church, in Charleston, a monument to his memory, which bears this inscription:




SACRED TO TEIE MIEMORY
OF
LATE RECTOR OF TIII8 CHURCH, AN'D BISHOP OF TIIE DIOCESE,
WHO CEASED TO BE MORTAL ON TIlE 6TH DAY OF AUGUST, 1817, IN THE 41ST
YEAR OF HIS LIFE, AND THE 20TH OF IIS MINISTRY.
GENIUS, LEARNING AND ELOQUENCE,
ADDED LUSTRE TO A
CHARACTER
FORMED BY CHRISTIAN
PRINCIPLES, AND A CONSTANT
STUDY OF THE CHRISTIAN S MODEL. MEEK:
HE WAS SWIFT TO IIEAR, SLOW TO SPEAK, SLOW TO
WRATH; HUMBLE: HE ESTEEMED OTHERS BETTER THAN IIIMSELF; MERCIFUL: IIE SOUGHT OUT THE POOR AND THE AFFLICTED;
DEVOTED TO GOD: HE COUNTED HIS LIFE NOT DEAR TO HIMSELF,
SO THAT ItE MIGHT FINISH IIIS COURSE WITII JOY, AND TIlE
MINISTRY, WHICH HE I-AD RECEIVED OF THE LORD JESUS,
TO TESTIFY TEIE GOSPEL OF THE GRACE OF GOD;.1EA]FORTIFIED BY DISCRETION, AND FIRMNESS
BY MODERATION, SANCTITY UNITED WITH
URBANITY, AND GOODNESS WITH
CHEERFULNESS, RENDERED HIM
THE  DELIGHT   OF  HIS
FRIENDS; THE ADMIRATION OF HIS
COUNTRY;
THE GLORY
AND HOPE
OF THE CHURCH; HIS DEATH WAS CONSIDERED A PUBLIC CALAMITY.  THE
PIOUS  LAMENTED  HIM  AS A
PRIMITIVE  BISHOP,  TIIE
CLERGY AS A FATHER,
AND YOUTH AND
AGE LINGERED
AT HIS GRAVE. HIE WAS
BURIED UNDER THE CHURCH BY
DIRECTION OF TItE VESTRY, WHO ALSO
CAUSED THIS MONUMENT TO BE ERECTED IN
TESTIMONY OF THEIR AFFECTION, AND HIS MERIT.
QUIS DESIDERIO SIT PUDOR, AUT MODUS TAM CHIARI CAPITIS!




CONTENTS OF VOL. I.
SERMONS I, II.
ON  TIIE  SCRIPTURES.
2 TIMOTHY, iii. 16. 17.
PAGE.
All Scripture is given by inspiration of God; and is profitablefor doctrine,
for reproof, for correction, for instruction in righteousness;That the man
of God may be perfect, thoroughly furnished unto all good works... 21, 39
SERMON III.
ON  RELIGIOUS ORDINANCES.
1 SAMUEL, iX. 13.
For the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden..................  58
SERMON IV.
ON BAPTISM.
ACTS, ii. 16.
And now why tarriest thou?  Arise and be baptized, and wash away thy
sins, calling on the name of the Lord..............................  72




10                            CONTENTS.
SERMON V.
ON BAPTISM.
ST. MARK, X. 14.
PAGE.
Suffer the little children to come unto me and forbid them not...........  82
SERMON VI.
ON BAPTISM.
ACTS, Viii. 36, 37.
See, here is water, what doth hinder me to be baptized? And Philip said,
If thou believest with all thine heart, thou mayest...................  92
SERMON VII.
ON BAPTISM.
ST. MATTHEW, XXViii. 19, 20.
Go ye, therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost, teaching them to observe
all things whatsoever I have commanded you, and lo, I am with you
alway, even unto the end of the world............................. 100
SERMON VIII.
ON BAPTISM.
ST. LUKE, ii. 22.
They brought him to Jerusalem, to present him to the Lord............. 107




CONTENTS.                             11
SERMON IX.
ON THE LORD'S SUPPER.
1 CORINTHIANS, Xi. 23-27.
PAGE.
For I have received of the Lord that which also I delivered unto you, that
the Lord Jesus, the same night in which he was betrayed, took bread;
and when he had given thanks, he brake it, and said, Take, eat; this is
my body which is broken for you; this do, in remembrance of me. And
after the same manner, also, he took the cup, when lie had supped, saying, This cup is the New Testament in my blood; this do ye, as oft as ye
drink it, in remembrance of me; for as often as ye eat this bread, and
drink this cup, ye do show the Lord's death till he come............. 115
SERMON X.
ON THE LORD S SUPPER.
1 CORINTHIANS, Xi. 28.
Let a man examine himself; and so let him eat of that bread and drink of
that cup....................................................... 127
SERMON XI.
ON THE LORD'S SUPPER.
ST. LUKE, xiv. 18.
They all with one consent began to make excuse...................... 15
SERMONS XII., XIII., XIV.
ON THE SABBATH.
EXODUS, XX. 8.
Remember the Sabbath day to keep it holy................... 145, 151, 157




12                           CONTENTS.
SERMON XV.
ON  TH7E  SANCTUARY.
LEVITICUS, xxvi. 2.
PAGE.
Reverence my sanctuary; I am the Lord.............................. 164
SERMON XVI.
ON THE SANCTUARY.
PSALM, cxxxii. 7,
We will go into his tabernacles; we will worship at his footstool........ 171
SERMON XVII.
ON THE LITURGY.
PSALM, X1V. 13.
Her clothing is of wrought gold...........................         179
SERMON XVIII.
ON PSALMODY.
2 CHRONICLES, V. 13, 14.
It came even to pass, as the trumpeters and singers were as one, to make
one sound to be heard in praising and thanking the Lord; and when
they lifted up their voice with the trumpets, and cymbals, and instruments of music, and praised the Lord, saying, For he is good; for his
mercy endureth for ever; that then the house was filled with a cloud,
even the house of the Lord; so that the priests could not stand to minister by reason of the cloud; for the glory of the Lord had filled the
house  of  God................................................... 208




CONTENTS.                            13
SERMON XIX.
ON PUBLIC INSTRUCTION.
ROMANS, X. 14, 15.
PAGE.
How then shall they call on him in whom they have not believed? And how
shall they believe in him of whom they have not heard? And how shall
they hear without a preacher? And how shall they preach, except they
be sent......................................................... 214
SERMON XX,
ON ADVENT,
ST. MATTHEW, XXi. 5.
Tell ye the daughter of Zion, Behold, thy King cometh................. 224
SERMON XXI.
ON ADVENT.
ST. MATTHEW, xi. 3.
Art thou he that should come, or do we look for another?............... 230
SERMON XXII.
ON  CHRISTMAS-DAY.
JOHN, iii. 16.
God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlastiDg life...... 241




14                           CONTENTS.
SERMON XXIII.
ON CHRISTMAS-DAY.
NEHEMIAH, viii. 10.
PAGEI
Go your way, eat the fat, and drink the sweet, and send portions unto them
for whom nothing is prepared; for this day is holy unto our Lord:
neither be ye sorry; for the joy of the Lord is your strength.........  250
SERMON XXIV.
ON CHRISTMAS DAY.
ISAIAH, xliv. 23.
Sing, 0 ye heavens; for the Lord bath done it; shout, ye lower parts of the
earth; break forth into singing, ye mountains; 0 forest, and every tree
therein; for the Lord bath redeemed Jacob, and glorified himself in
Israel........................................................ 261
SERMON XXV.
ON THIE CIRCUMCISION.
LUKE, ii. 21.
And when eight days were accomplished for the circumcising of the child,
his name was called Jesus................................................... 272
SERMON XXVI.
ON NEW-YEAR S DAY.
EPHESIANS, V. 16.
Redeeming the tinme................................................ 279




CONTENTS.                             15
SERMON XXVII.
ON NEW-YEAR'S DAY.
ST. LUKE, Xii. 7, 8.
PAGE.
Then said he unto the dresser of his vineyard, Behold, these three years I
come, seeking fruit on this fig-tree, and find none: cut it down; why
cumbereth it the ground? And he, answering, said unto him, Lord, let
it alone this year also............................................ 287
SERMON XXVIII.
ON THE EPIPHANY.
ISAIAH, Ix. 3.
And the Gentiles shall come to thy light, and kings to the brightness of
thy rising...................................................... 295
SERMON XXIX.
ON THE EPIPHA NY.
MATTHEW, ii. 9, 10, 11.
When they had heard the king, they departed; and, lo, the star, which
they saw in the east, went before them, till it came and stood over
where the young child was. Whllen they saw the star, they rejoiced
with exceeding great joy. And when they were come into the house,
they saw the young child with Mary his mother, and fell down and worshipped him; and when they had opened their treasures, they presented
unto him gifts, gold, and frankincense, and myrrh.................. 304
SERMON XXX.
ON THE EPIPHANY.
ST. JOHN, viii. 12.
I am the light of the world........................................... 313




16                           CONTENTS.
SERMON XXXI.
ON  THE  TEM3 PTATION.
MATTHEW, iv. 1.
PAGQF
Then was Jesus led up of the Spirit into the wilderness, to be tempted of
the devil..................................................... 325
SERMONS XXXII., XXXIII.
ON THE TEMPTATION.
MATTHEW, iv. 2.
And when he had fasted forty days and forty nights, he was afterward an
hungered................................................. 333, 339
SERMON XXXIV.
ON THE TEMPTATION.
MATTHEW, iV. 5-11.
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast
thyself down; for it is written, He shall give his angels charge concerning thee; and in their hands they shall bear thee up, lost at any time
thou dash thy feet against a stone. Jesus said unto him, It is written
again, Thou shalt not tempt the Lord thy God. Again the devil taketh
him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them; and saith unto him, All
these things will I give thee, if thou wilt fall down and worship me.
Then said Jesus unto him, Get thee hence, Satan; for it is written, Thou
shalt worship the Lord thy God, and him only shalt thou serve....... 347




CONTENTS.                             17
SERMON XXXV.
ON THE TEMPTATION.
MATTHEW, iv. 8-12.
PAGE.
Again the devil taketh him up into an exceeding high mountain, and
showeth him all the kingdoms of the world, and the glory of them; and
saith unto him, All these things will I give thee, if thou wilt fall down
and worship me. Then saith Jesus unto him, Get thee hence, Satan; for
it is written, Thou shalt worship the Lord thy God, and him only shalt
thou serve. Then the devil leaveth him, and, behold, angels came and
ministered unto him............................................ 353
SERMON XXXVI.
ON REPENTANCE.
1 JOHN, i. 8, 9.
If we say that we have no sin, we deceive ourselves, and the truth is not in
us. If we confess our sins, he is faithful, and just, to forgive us our sins,
and to cleanse us from all unrighteousness.......................... 363
SERMON XXXVII.
ON THE PASSION.
ECCLESIASTES, iii. 4.
A time to mourn....................3.....4....................... 374
SERMON XXXVIII.
ON THE PASSION.
MATTHEW, XXVi. 18.
The Master saith, My time is at hand; I will keep the Passover at thy
house, with my disciples........................................ 382
VOL. I.-2




18                           CONTENTS.
SERMON XXXIX.
ON GOOD FRIDAY.
JOHN, i. 29.
PAGE.
Behold the Lamb of God which taketh away the sins of the world.......  392
SERMON XL.
ON GOOD FRIDAY.
LUKE, xxiii. 48.
And all the people that came together to that sight, beholding the things
which were done, smote their breasts and returned.................. 399
SERMON XLI.
ON GOOD FRIDAY.
ISAIAH, liii. 5.
But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes
we are healed................................................. 408
SERMON XLII.
ON EASTER-DAY.
LUKE, xxiv. 5, 6.
Why seek ye the living among the dead? He is not here, but is risen.... 418




CONTENTS.                              19
SERMON XLIII.
ON  EASTER-DAY.
PSALM cxviii. 24.
PAGE.
This is the day which the Lord hath made; we will rejoice and be glad in
it............................................................. 425
SERMON XLIV.
THE GOSPEL TO BE GLORIED IN.
ROMANS, i. 16.
I am not ashamed of the Gospel of Christ............................. 435
SERMON XLV.
THE DANGER OF NEGLECTING THE GOSPEL.
HEBREWS, ii. 3.
How shall we escape, if we neglect so great salvation................... 448
SERMON XLVI.
GLORYING NOT IN THE THINGS OF THIS LIFE, BUT IN THE LORD.
2 TIMOTHY, iii. 4.
Lovers of pleasures more than lovers of God........................... 457
SERMON XLVII.
GLORYING NOT IN THE THINGS OF THIS LIFE, BUT IN THE LORD.
JEREMIAH, iX. 23, 24.
Thus saith the Lord, Let not the wise man glory in his wisdom, neither let
the mighty man glory in his might; let not the rich man glory in his
riches;-hbut let him that glorieth glory in this, that he understandeth
and knoweth me, that I am the Lord, who exercise loving-kindness,
judgment, and righteousness in the earth........................... 473




20                          CONTENTS.
SERMON XLVIII.
HOPE.
JEREMIAH, xviii. 12.
PAGE.
And they said there is no hope, but we will walk after our own devices,
and we will every one do the imagination of his evil heart........... 485
SERMON XLIX.
STABILITY IN RELIGION.
HEBREWS, Xiii. 9.
Be not carried about with divers and strange doctrines; for it is a good
thing that the heart be established with grace....................... 503
SERMON L.
THE TRUTH  MAKING THE FAITHFUL FREE.
JOHN, Viii. 31, 32.
If ye continue in my word then are ye my disciples indeed; and ye shall
know the truth, and the truth shall make you free.................. 511




SERMON I.
ON THE SCRIPTURES.
2 TIMOTHY, iii. 16, 17.
"All Scripture is given by inspiration of God; and is profitable for doctrine, for
reproof, for correction, for instruction in righteousness; that the man of God
may be perfect, thoroughly furnished unto all good works."
IN  this chapter, which has just been read to you from  the
desk, St. Paul, after warning Timothy of the errors and
vices which should prevail in the last days, is anxious for the
preservation of him, in the faith first delivered to the saints.
" Continue thou in the things which thou hast learned and hast
been assured of, knowing of whom thou hast learned them."
He reminds him, "that from  a child he had known  the
holy Scriptures;" which, rightly understood, and faithfully
applied, could not fail to become to him  a source of wisdom
and salvation. This led him to give that interesting account
of the sacred writings, which I have selected for your present
consideration-" All Scripture is given by inspiration of God;
and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works."
The words call our attention to three things; the inspiration, the completeness, and the end or use of the sacred
writings. Topics, these, which we should ponder with seriousness, with humility, and with sanctified  affections.  They
have a strong bearing upon our faith, and may have a happy
influence upon our practice.




2o2               ON THE SCRIPTURES.              [SERM.
I shall first speak to you of the inspiration of the sacred
writings-"All Scripture is given by inspiration of God."
The high and Holy One who inhabiteth eternity, commiserating the ignorance, and anxious for the salvation of the
wayward children of men, hath graciously condescended to
give them instructions, by which they may attain to knowledge, to virtue, and to eternal life.  These instructions are.contained in the Bible, which is emphatically styled the word
of God. The contents of this holy volume, are not the offspring of reason, applying itself to the discovery of truth
and duty. "The world by wisdom knew not God." They
are not the devices of politic men, aiming to provide means
for controlling and regulating mankind.  A house divided
against itself would not stand. But they are the dictates of
the spirit of the Almighty. They are the advices and lessons of our heavenly Father to his children, tabernacling in
the flesh. The sacred penmen wrote them under his guidance and direction. So far as their natural faculties could
be useful to them in their work, these faculties we may presume were used.  But his eye was constantly upon them.
Wherever their judgment might have erred, he restrained them.
Wherever the subjects were above the reach of their reason,
he enlightened them. Wherever their recollection failed, or
their knowledge was deficient, the' Holy Ghost called all
things to their remembrance, and guided them  into all truth.
They wrote what they have written, by the incitement, and
under the superintendence, and with the assistance, whenever
it was needed, of the Spirit of God. So that in the sacred
volume, there is nothing but what is true, and worthy of all
men to be thankfully received, and devoutly considered. It is,
as it has been emphatically styled, the word of truth.
Of this high character of the Scriptures, there are testimonials
many, various, and very weighty; and I presume you will
attentively listen to some of the reasons for believing in the
inspiration of the sacred writings.
In the first place, human ability has been inadequate to the




I21               ON THE SCRIPTURES.                   23
production of ally thing which would justify us in attributing to
it the production of the Scriptures.  In their account of the
creation; of the origin of man; of his sinfulness and miseries,
and of his future destiny; in their view of God, his nature, character, and government; in their revelation of the way, in which
God has provided for us pardon and deliverance, and by which
we may acceptably approach and serve him; in the prophecies they contain of events, developed and to be developed,
in all portions of time, even to the end of the world; in the
purity, spirituality, and universal applicability of their moral
instructions; in their exact and perfect adaptation to the condition and necessities of human nature, and their wonderful
operation, when attentively perused, upon the heart and life;
and, I might add, in the transcendent sublimity of conception
and expression, which is to be found in many parts of them,
there is a height of wisdom and a degree of glory, to which no
work of uninspired man has ever yet attained. If reason, in
some of her most successful efforts, has disclosed some truths of
great worth and divine import, the best of her productions are,
nevertheless, but as the image in Nebuchadnezzer's dream.
Though the head be of gold, the feet are of iron and clay. And
the volume of inspiration, like the typical stone cut out of the
mountain without hands, has overturned them, and broken them
in pieces, and made them as the chaff of the summer threshing
floors, and the most precious of their fragments is rendered by
it of little value or utility. Now human reason, it may safely
be supposed, has, in the course of the ages since the creation,
been excited by as powerful motives as can ever excite it, and
has acted under as great advantages as, in this present state, it
can ever act under, without the special assistance of the Almighty. If, then, it have never arrived at such views of the
divine nature and character; if it have never attained to such
knowledge of the means of salvation and eternal life; if it have
never discovered such a perfect system of righteousness and
holiness, as the Scriptures reveal; nay, if its best works do but
betray its weakness, and its sincerest confessions acknowledge




~4               ON TIIE SCRIPTURES.             [SERM.
the necessity of such a revelation, as the Scriptures contain, what
can be more unreasonable, than to attribute to it a work, whose
contents would oblige us to suppose, not only that it had once
surpassed itself and overleaped the limits of its former exertions,
but also, that it had a foresight of the purposes of God, and a
familiar acquaintance with the counsels of his mind. To me it
appears, that there would hardly be more absurdity in supposing, that frail man, with the little taper, wherewith in the shades
of the evening he enlightens his own dark dwelling, had kindled
the fire of that glorious body, which God hath set in the heavens,
to enlighten and rule the day. All the productions of human
ability with which we are acquainted, bear marks, that, like
their authors, they are of the earth, earthy; but the contents of
the holy Scriptures do manifest of themselves, that they are
given by inspiration of God.
Again. God having graciously resolved to recover the human
race from the state into which they had fallen, and to this end
having spoken, in times long past, to the Fathers by the Prophets,
and in the latter days to the world, by his Son, it is reasonable
to suppose, that, for the benefit of the generations to come for
ever, he would cause a record to be made of the communications
of his will. In all his revelations, the whole human race are interested, and there would be great danger of their receiving them
impaired and corrupted, and without sufficient evidence of their
authenticity, if they received them only by oral tradition. We
may presume that he would cause his instructions which concerned the world, as they were gradually completed, to be
written in a table and noted in a book. But in this record there
are some things, such as prophecies of events yet in the womb
of time, explanations of the mystery of redemption hidden from
ages and generations in the bosom of God, long and important
discourses of our blessed Saviour, and of others, his servants,
which the writers cannot be conceived capable of recording,
without the immediate suggestions and aid of the Holy Spirit.
And when we reflect upon the vast importance of the whole,
that to it men were to recur and appeal, as the only rule of faith




I.]               ON THE SCRIPTURES.                  25
and life, it would be a just expectation that the scribes, whom
God vouchsafed to employ, would be constantly under his own
inspection and guidance, in every part of their work. Accordingly, we find, that Moses and the Prophets were full of the
Holy Ghost, and have recorded their instructions as the word
of God; we find the Apostle of the Jews testifying that, "the
prophecy came not in old time by the will of man, but holy men
of God spake as they were moved by the Holy Ghost;" and we
find, also, our blessed Lord, and the first preachers of his gospel,
referring to the books of the Old Testament as of infallible truth,
and divine authority. With regard to the New Testament,
Christ promised to his Apostles, to send them power from on
high, to qualify them for their office of establishing his Church,
and promulgating his religion. This power they received by
the miraculous descent of the Holy Ghost upon them, to be to
them, by his presence, instead of their master, after his ascension
to glory. By his inspiration they wrote, as well as spake. In
the consciousness of it, they deliver to the Church their several
records, as the instructions of the Lord. And the favoured disciple, who closes the sacred code, leaves us impressed with an
awful sense of our obligation, to reverence it as the hallowed
Scripture of God, by uttering at its close, the very solemn declaration, that "if any man shall add unto, or take away from
the words of the prophecy of this book, God shall take away
his part out of the book of life."
Further: The connection and agreement. of the several parts
of the sacred volume, intimates strongly its divine inspiration.
That so many writers, in so many and distant ages, many of
them without any knowledge of each other, should have written
divers books, every one connected with the rest, and all tending,
with wonderful combination, to introduce, unfold, and establish
one grand, supernatural system of religious truth, would, were
it admitted as true, be a wonder, hardly surpassed by the
Atheist's formation of a world, by the fortuitous concurrence of
atoms.  Though many hands be discernible in the sacred
volume, there is evidently but one mind. It is the work of




26                ON THE SCRIPTURES.              [SERI.
that being, who, by the gradual production of six successive
days, completed the beautiful fabric and furniture of. nature, and
who, by adding revelation to revelation according to the counsel
of his will, has raised in the moral world, this stupendous monument of his wisdom and mercy. WVe see one spirit pervading
the whole. It is the design of one master, accomplished by
many servants. Every book is perfect as a part; and all together form, if I may be allowed the figure, one temple of truth
and salvation, into which the mind, that enters with sanctified
affections, feels sensible of the presence of the deity.
Once more: Tradition has accompanied the holy volume
in all ages and places of its being, testifying its claim to be
considered as the word of God. The Jews, to whom were
committed the most ancient oracles, esteemed and reverenced
them  as dictated by Jehovah.  So great was their regard
for their authenticity, that in every transcript they counted
the letters, and compared the number with the original, that
no part might be lost of the sacred word. In the earlier ages
of the Christian Church, the canon of Scripture was adjusted
with great care, and the acknowledged inspiration of any book
was its title to admission into the sacred code. This tradition
of the inspiration of Scripture, undoubtedly had its origin in
the holy writers themselves; men who were pre-eminent for
all the qualities which should entitle them to credibility, and to
whose veracity, in most cases, there were given supernatural
attestations; God working with them, and endowing them with
miraculous powers, and confirming their word with signs following. From them, it has descended to us, strengthened with the
consent of many generations. It is a consent in which is heard
the voice of the primitive Fathers, who lived nearest to the
Apostles' times, and whose evidence is amply given, that the
holy writings were dictated by the Spirit of God. It is a consent in which is heard, in subsequent ages, the voice of Constantine and Alfred, of Newton and of Locke, of sages and philosophers without number, of piety and learning, in their most
exalted characters, and loftiest attainments. It is a consent, in




I.]               ON THE SCRIPTURES.
which is heard the voice of the universal Church in all ages,
raising the sacred volume above all human improvements, exalting it to be the unerring standard of what men are to believe
and do, and thus imparting to it, the only real seal of infallibility, the seal of the inspiration of God. This holy reverence,
with which time and truth have clothed the Scriptures, what
hand shall dare to tear away?  As of the common consent of
all nations in acknowledging the existence of a Supreme Being,
so, also, of the common consent of the Christian world, in
acknowledging the inspiration of the sacred writings, it may be
Well observed, that he who shall deny it, must have a most vain
and perilous conceit of his own wisdom, and be ready to impute
both ignorance and folly, to the wisest and most virtuous part
of his race.
I would further observe, that the providential care of God
over the holy Scriptures, may well lead us to believe that they
are his offspring. When we consider the age of these writings,
some of them being the most ancient in the world; when we
reflect to how many perils they have been formerly exposed, by
the captivities of the Jews, the persecutions of Christians, and
the enmity of the world to the true faith; when we call to mind,
into how many languages they have been translated, and how
many copies of them have in later ages been multiplied; that
they should every where have been preserved, and preserved
the same, without any'essential loss or variation, indicates that
there is something in them, not in any other writings, which
recommends them to the special protection of the Providence of
God. The flood of time, which sweeps away every thing, has
swept away most other writings of equal antiquity. But this
holy volume, like the ark of Noah, upborne and protected by
the invisible hand of the Almighty, has surmounted the waves,
unchanged and entire; the shelter of the faithful, and the safe
deposit of man's last hopes. If, indeed, the Scriptures have the
Most High for their author, and are the only sources of knowledge and salvation to the children of men, it were natural to
believe that they should never be lost, but that he would spe



2 8               ON THE SCRIPTURES.              [SERM.
cially provide for their preservation and safety. And from his
actual care, and wonderful Providence over them, it is reasonable to infer that, they are in reality the oracles of truth, to the
inhabitants of this lower world, given by inspiration of God.
I add, finally, that the inspiration of the sacred volume is to
be believed, because there are difficulties attending any other
supposition, which no sober mind can remove or surmount. To
what a dilemma are we reduced, if we receive not the Scriptures
as the word of God! We must not only suppose, that reason
has in one instance, surpassed her powers, overleaped the limits
of her excursions, and penetrated into the very cabinet and
bosom of the Almighty; we must not only suppose, that a
number of men, unacquainted with each other, have acted
together in all ages of time, in framing prophecies, and connecting them with events, and introducing one consistent, admirable, and wonderful scheme of religion; but we must also believe that, the most perfect and virtuous characters with which
we are acquainted, have, without any view to present or future
benefit, with one consent been deceivers of mankind; we must
believe, that the holy and unaspiring Jesus, has confirmed their
fraud and promoted the delusion; we must believe, that by investing the Prophets and Apostles with miraculous and prophetic powers, the Almighty himself has connived at, and befriended iniquity; and we must believe, what of all things it is
most difficult to believe, that the kind and gracious Father of
our race, who hath formed us to know and to serve him, and to
find happiness under the shadow of his wings, has left us without any certain knowledge of himself; destitute of any instruction or advice from him; exposed, continually, to uncertainty
and error, to doubt and despair. For, let it be remembered, if
the Scriptures are rejected, there is no other letter of love, no
other paternal counsel and direction, from our heavenly Father,
to be found in our world. If the sacred volume is not his
word, there is no certain evidence, that between the Creator and
the creature, in this part of his dominion, there has been any
communication of his will. A very gloomy consideration!




I.]                ON THE SCRIPTURES.                   2 9
Whoever soberly weighs it, and adds to it the other difficulties
we have enumerated, and duly appreciates the evidences on the
contrary part, which have been adduced, he cannot but be per.
suaded, that the holy writings are inspired by God; and, like
the faithful witness in heaven, shall stand fast for ever and ever,
a light to lighten the Gentiles, and to be eventually the glory of
his people Israel.
You see, then, my brethren, the character of the sacred
volume, that it is the sacred record of that chain of communications which from time to time the Almighty has made, to the
inhabitants of this lower world; a record made, by such scribes
as he has pleased to choose, under his own inspection, and the
guidance of his spirit; and, consequently, containing nothing
but what is true and important, and worthy of all men to be
most thankfully received.
The next head of discourse is the completeness of the sacred
writings, whereby I mean, their sufficiency and perfection as a
rule of faith and conduct; their adequateness to our necessities
in this present state.
This, in the first place, we may clearly deduce from what has
already been established. Being given by inspiration of God,
the Scriptures must be perfect for the purpose whereunto he
sends them; and if they are finished, so that no further addition
to them is to be expected, they must be perfect in all generations for ever, for the use of the children of men. The Old
Testament was to them, to whom it was given, a complete rule
of conduct; and had they given heed to it in simplicity and
sincerity, it was able to have made them wise unto salvation.
It had respect, however, to fuller dispensations to come. God,
in his great mercy, having provided some better things for us,
the devout mind under the Mosaic economy was filled by faith,
with the certain expectation of more glorious revelations. But
now, that God hath sent into the world his chief and dearest
messenger, his beloved Son, and hath disclosed by him the
whole scheme of redemption, to which all preceding dispensations had reference, and in which they are all explained, there




30               ON THE SCRIPTURES.             [SERA.
is no reason to.expect from him any further general communications. The revelation of his will is finished. And the same
reasons which would lead us to hope, that he would give any
revelation to our race, would lead us also to believe, that such
revelation, if he vouchsafed to bestow it, would, when finished,
be fully adequate to our necessities in this present state. For
what man is there among you, who if he were counselling his
son, would leave him ignorant of any thing which he wished
him to understand or perform? How much less, then, shall
your Heavenly Father, having condescended to instruct his
children by his word, leave them uninformed of any thing
which they are to believe or do. If the Scriptures are given
by inspiration of God, as we have abundantly proved, and if,
as we have remarked, there is no reason to expect any further
addition to them, it would imply a strange idea of the divine
wisdom and goodness, not to be persuaded that they are a sufficient and perfect rule, both of faith and conduct. The Most
High, surely, does nothing imperfectly, and the word which he
hath provided for the government of our lives, is unquestionably adapted in every respect to our nature and necessities.
And this, if we now, in the second place, advert to the sacred
writings, will be found to be really the case. Upon every subject of a religious or moral nature, concerning which mankind
have been inquisitive, we may here find ample information.
And concerning the conduct which is proper in every situation
in which mankind may be placed, we may here find explicit
instruction. No man who recurs to these holy oracles with a
docile mind and a sincere spirit, will find them silent upon any
serious subject, about which his thoughts can be reasonably
exercised.
It appears from the natural inquiries and desires of our own
souls, and from what we discover to have been the desires and
inquiries of thoughtful men among the heathens, in all ages,
that to the religious and moral necessities of human nature,
nothing can be adequate, but knowledge of the being and character of God, assurance of a way in which he may be pro



T.]               ON THE SCRIPTTURES.                 31
pitiated and the pardon of sins obtained, instruction in what is
right and virtuous with respect to\ God, our fellow-beings, and
ourselves, and certain information of eternal life. These points
comprehend all the subjects about which the thoughts of considerate men may be anxious; and upon each of them the instructions of Scripture are abundantly sufficient, for the fixing
of our principles and the regulation of our lives.
Fundamental to all true virtue and durable happiness, are
clear and right views of the divine nature and government.
For what thinking mind can be happy, what course of life can
be satisfactory; without some knowledge of God?  The light
which the Scriptures diffuse upon this point is clear and sufficient for all the purposes of life. The Supreme Being here
assures us that HIe Is, that he is One, that he is Eternal, that he
is infinitely Wise, infinitely Good, infinitely Powerful, and infinitely Holy, that he is omnipresent, and that he is unchangeable. Concerning his providence we are informed that it never
sleeps, and that it is extended every where, over the minutest
works of his hands. Concerning his government we are taught
that it is a moral government; that it embraces in its care all
the affairs of all worlds, and that it is conducting all things
with an unerring hand, to the production of the greatest possible good of the universe. WTe are assured that we are his creatures, that he takes a perpetual interest in us, that we may
approach him in devotion, and that he notices our services and'
iniquities. To assist our conceptions of him, he hath given us
in his word a portrait of his Son, who is the brightness of his
glory and express image of his person, and we are hereby enabled, without having our understandings dazzled or our hearts
dismayed, to behold the light of the knowledge of the glory of
God, in the face of Jesus Christ. These are such instructions
concerning the Supreme Being our Creator, as can no where
else be found; and I know not that there is any further information we can desire, which might not be shown to be unsuited
to our condition, or beyond the capacity of our nature in its
present state. At any rate, I am sure, that these instructions




32                ON THE SCRIPTURES.              [SERM.
are sufficient for all the purposes of duty and happiness, and
that every man who recurs to the Scriptures may have his mind
satisfied with regard to the existence and character of the B6ing
whom no man can see, and who dwelletll in that light unto
which it is not wonderful that no mortal can approach.
All men are conscious of sinfulness; and we every where
behold mankind endeavouring to appease and propitiate their
deities with such anxiety, and with so many devices, as plainly
indicate that assurance of the mercy and pardon of God is another thing essential to the happiness of our nature. And, indeed, when we look into our own bosoms, and review our own
lives, what can be more desirable to us than the knowledge of
a way in which all our unrighteousness may be forgiven, and
our sin covered, and the great and holy God reconciled to us,
and made the patron and protector of our happiness. This
assurance has been universally the object of man's most anxious
concern. He has tasked himself with penances and pains, he
has offered in sacrifice thousands of rams; he has poured out in
libations ten thousands of rivers of oil; we may see him sacrificing his first-born; offering in the fear and anxiety of his soul
the fruit of his body, the offspring of his love; and all this,
from a consciousness of his sinfulness, and an earnest desire to
attain to an assurance of the remission of his sins and the
favour of his maker. But this assurance he finds not till he is
brought to the foot of the cross. He returns from his sacrifice
and libation, and is still filled with uncertainty. It is in the
word of God only that his fears are composed, and the peaceful
confidence for which he seeks is found. Here he is not only
assured of the placability and mercy of the Deity, but also that
God, foreseeing the fall and degeneracy of man, hath actually
provided the means of expiating his sins and securing his salvation. Here he beholds the Almighty managing, in all ages
of time, a stupendous apparatus of promise, prophecy, and
type, whereby is introduced and explained, promulgated and
confirmed, this scheme of his mercy for the redemption of man.
IIere the Everlasting Father declares his love for the world, and




I.]               ON THE SCRIPTURES.                  33
his pity for the erring children of men; and his desire that all
men should come to repentance, and be pardoned and saved
through the intervention of his beloved Son, whom he sets
forth, offered upon the cross, a full, perfect, and sufficient sacrifice for their transgressions. From the benefit of this sacrifice
none are excluded. In its blood, sins of the deepest stain may
be washed away. By its efficacy it hath restored to man the
good will of God, and opened his arms to every returning
offender. In the Scriptures, then, man finds that mediator between him and his Maker that he needs; and the worthy and
acceptable sacrifice which he himself is unable to procure. That
token for good for which his soul longeth, is here attained, in
the enlivening declaration, "that if any man sin we have an
advocate with the Father, Jesus Christ the righteous, who is
also the propitiation for our sins." How adapted to man's necessities is the knowledge of this salvation! How sufficient
these overtures of mercy for his peace! He looks to the Son
of God lifted up upon the cross for his redemption, as the Israelites looked to the brazen serpent in the wilderness; and when
he looks with faith and repentance, becomes presently conscious
of the cessation of his pains, and the healing of his wounds.
There is in every human being some sense of his moral
nature and of his accountability. This, together with the inquisitiveness and native tendency of reason, urges him to investigations concerning duty and virtue, concerning right and
wrong. Every man who indulges himself in sober reflection,
will find it among the first of his inquiries, "What is good, and
what does the Lord my God require of me?" These are inquiries upon which the heathen sages appear to have employed
the most utmost exertions of their minds; and without a solution of them there can be but little satisfaction or merit in the
conduct of life. And here the Scriptures are the perfect and
only source of indubitable instruction. I say perfect source,
because they contain principles and rules which are applicable
to every case that can occur. I say only source, because the
law of nature written in the heart, is defaced and weakened by
VOL.. -3




34                ON THE SCRIPTURES.              [SERM.
corruption, and the fruits of the researches of human reason are
partial in their extent, and of little efficacy. It is to the sacred
volume we must look for complete instruction in the principles
and obligations of righteousness. Do we inquire what is right
and virtuous conduct with respect to the Deity? They teach
us to have faith ini his word and to obey his requirements; to
carry ourselves towards him with love and reverence, with gratitude and humility, with confidence and filial fear; to worship
him in simplicity and sincerity, with our bodies and our souls,
in spirit and in truth. Do we inquire what is right and virtuous conduct with respect to our fellow-beings? They teach us
to render to all their due; to be patient, and kind, and courteous towards all men; to forgive and bless our enemies; to be
grateful to our friends; to hurt no person either by injuring his
right, or neglecting to promote his benefit; and, in one word,
to do to others as we would wish, if they were in our situation
and we in theirs, that they should do to us. Do we inquire
what is right and virtuous with respect to ourselves? They
instruct us to keep our hearts with all diligence, as the sources
of the issues of life; to cleanse ourselves from all filthiness of
flesh and spirit; to be industrious and temperate, meek and
gentle, honest and peaceable, and, in short, to keep ourselves
pure habitations of God, through the spirit. There is, indeed,
not a vice to which human nature is liable, that the word of
God does not describe and denounce. There is not a virtue of
which human nature is capable, that the word of God doth not
illustrate and commend. So complete is it as a rule of life, that
it may be questioned, whether any situation can be supposed, in
which a man can be placed, in which it would not furnish him
with principles for determining what ought to be his conduct.
And its instructions are not complicate, but plain and explicit,
adapted to every capacity. They are not arbitrary, but grounded
upon the eternal distinction of things, and commend themselves
to reason as soon as they are understood. They are not grievous in the practice of them, for they are made easy to the obedient heart, by the spirit which ever accompanies them, and are




I.]               ON THE SCRIPTURES.                  35
productive of internal satisfaction and peace.  They cannot
mislead us, nor need any addition to their authority or certainty, for they came from God. Let a man govern his life by
them, and he may have full assurance that he will not fail to
attain to the highest perfection of his nature, and to answer the
true end of his existence.
But, though man be informed of the being and character of
God; though he have hope of the pardon of his sins; though
he have instruction in the way of righteousness, he yet must
find himself mortal. Reflection tells him that he must die.
Existence is dear to him; dissolution is terrible; and it is
essential to his happiness and virtue, both under the loss of his
friends, and under the consciousness of his own mortality, that
he should have some certain information of a future being.
He wishes eagerly for assurance of eternal life. But where
shall this assurance be found?  Shall he ask it of the dead?
They, none of them return to disclose their fate. Shall he ask
it of the living? They, none of them have passed the grave
to make any discovery. Shall he ask it of nature? Shall he
ask it of reason? Alas! conscious, since the fall, of their unworthiness, and forgetful of the power of God, they give, at
best, but a dubious reply. Of this part of wisdom it may well
be declared, "the depth saith, it is not in me; and the sea saith,
it is not in me; it cannot be gotten for gold, neither shall silver
be weighed for the price thereof"  It can be given us only by
that Being, who holds the keys of hell and of death. And
nothing can more commend his Scriptures unto us, than the
consideration that in them we have the words of eternal life.
God, upon whom our immortality or annihilation must depend,
here teaches us that he hath ransomed us from death, to which
we became subject by transgression. He here gives us his immutable word, that we shall pass through the gate of the grave
to another, and, if we are faithful and obedient, to a better existence. The declaration of this joyful doctrine he hath ratified
and confirmed by raising up his Son Jesus from the dead, and
making him to sit in our nature in heavenly places, even at his




36                 ON THE SCRIPTURES.              [SERM.
own right hand, in his celestial kingdom. So that life and immortality are brought to light in the sacred volume; and we
have, perhaps, the fullest evidence of it which is compatible
with the trial of our faith, and the continuance of the partition,
with which, in his wisdom, he hath separated this world from
the next.
Who now, that considers the clearness of the light which the
Scriptures give upon these several subjects, under one or other
of which may be comprehended every moral topic about which
human nature is anxious and inquisitive, does not perceive their
perfect adaptation to the necessities of man, and their adequateness to his wants as a rule of faith and conduct?
But it may be objected, if the Scriptures are thus complete,
whence is it that so many to whom they are sent are neither
brought by them to right faith nor right practice? And this
brings me to observe, thirdly, in illustration of the completeness of the sacred volume, that if any who have access to it are
deficient in knowledge or virtue, the cause of the deficiency is
altogether in themselves. The law of the Lord is perfect; and
his spirit is ready to render his word efficacious to every attentive and humble mind. But we must approach it with docility;
we must remove from our bosoms whatever is unfriendly to its
influence; we must adhere to its precepts, and continue in the
way which it points out to us, if we would have any experience
of its sufficiency for the necessities of our nature. It is owing
to men's lusts and passions, to the pride of their minds, to the
perverseness of their hearts, to the carnality and viciousness of
their lives, that they do not all perceive the excellence and perfection of the Word of God, and find it a savour of life unto
life to their souls.  " If our gospel be hid," says an Apostle, " it
is hid to them that are lost; in whom the God of this world
hath blinded the minds of them who believe not." But what
disparagement is it to the orb of day, if any shut their eyes, or
retire into the caves of the earth, and complain of darkness?
Or what does it detract from the clearness and utility of its
beams, if any, whose sight is jaundiced and diseased, see the




I.]                ON THE SCRIPTURES.                   37
objects on which they rest, in confused and false colours? In
like manner, it diminishes not the excellence and sufficiency of
the word of God, that men who refuse to open the eyes of their
understanding, or who suffer their spiritual discernment to be
weakened and vitiated by vice and folly, live in the full brightness of its beams, without any rectitude in their principles, or
correctness in their lives. In the parable of the sower, our
Lord hath taught us, that the seed of the word to be fruitful,
must fall upon good and honest hearts. It may fall upon careless and volatile minds, which are open to every idea that
passes; but in them it will be like seed by the way-side, the
fowls of the air will devour it up. It may fall upon hearts
stupid and insensible, and hardened through the deceitfulness
of sin; but in them it will be like seed upon a rock; as soon as
it springs up it withers. It may fall upon souls overrun with
the cares, and pleasures, and passions of the world; but in
them it will be like seed among thorns, the rank and noxious
weeds will overtop and choke it. In order to be fruitful, it
must fall upon hearts prepared with humility, and ready to
retain and nourish it, being cleared of the passions and affections which would obstruct its growth. Let a man study the
Scriptures with an inclination to be benefited by them; let him
bring to them such reverence and attention as he would carry
into the presence of their Author; let him conform his life to
their requirements, and supplicate the Spirit to descend as the
dew of heaven upon his soul; and then let him say what doctrine there is essential to his faith or virtue which they do not
illustrate; what vices or errors there are in his heart which
they do not reprove; what sorrow of a temporal or a spiritual
nature there is which they do not console, and what peaceful or
ennobling virtue there is which they do not promote? Such a
man, and such an one only, is qualified to judge of the merits
of the sacred writings; for "the natural man receiveth not the
things of the spirit of God; neither can he know them, because
they are spiritually discerned."
The grand principle upon which the divine spirit acts, is that




38                ON THE SCRIPTURES.               [SERM.
laid down to us by our blessed Lord; if any man will do his
will, he shall know of the doctrine whether it be of God or
men. The inestimable treasure which he hath given us in the
volume of his word, contains, indeed, the medicine which will
heal our sickness, and the food whereby our souls may live.
But, in order to the efficacy of the one and the other, the directions he hath prescribed must be obeyed. If any man depart
from these prescriptions, or counteract them with contrary indulgences, the holy word, instead of being a savour of life
unto life, may be a savour of death unto death to him. And
hence the solemn admonition of St. Paul, that we "be not conformed to this world, but be transformed by the renewing of
our minds, if we would prove what is that good, and acceptable, and perfect will of God."
You see, then, my brethren, the completeness of the sacred
volume; that it is now finished, and is perfect as a rule of faith
and life, adapted in all respects to the wants of our nature in
this present state. When thy word goeth forth it giveth light
unto the simple. It is "profitable for doctrine, for reproof, for
correction, for instruction in righteousness."  "The wayfaring
man, though a fool, shall not err therein."




SERMON II.
ON THE SCRIPTURES.
2 TIMOTHY, iii. 16, 17.
"All Scripture is given by inspiration of God; and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness; that the man of
God may be perfect, thoroughly furnished unto all good works."
JN a former discourse from these words, I called your attention, in the first place, to the Inspiration of the Scriptures;
and secondly, to their completeness.
You are now, therefore, prepared to consider, in the third
place, what is the end for which God hath condescended, by inspired writings, to furnish us with this perfect rule of faith and
conduct.  We find ourselves in possession of a volume wonderfully adapted to the necessities of our nature, and given by inspiration of God.  It becomes us to inquire what is the object
for which it is given?
And let me, in the first place, observe, what is very necessary
to our right estimation of this gift, that it is for no purpose of
benefit to the Almighty, that the volume of his word is given
to our world.  Neither our faith nor our obedience can profit
the Most High.  It is, indeed, a declaration of his character and
glory; but we should ever remember that his character and
glory are declared, not for any exaltation of himself, but for
communication of happiness to the beings he has created. Were
mankind wholly ignorant of his word; were they all extinct
upon the earth; yea, were the globe itself which he hath given
them for an habitation, removed from amongst his works, there




40                ON THE SCRIPTURES.              [SERM.
could be no diminution of his happiness or glory. He still
would exist, the perfect God. It is not with any view to his
own interest that he hath given us the holy Scriptures.
I must also premise that, whether any other beings than ourselves are interested in them, and whether their contents will be
of utility to us in the other world, are questions which need not
be discussed, as essential to the inquiry we are about to consider. It is enough, in order to raise our estimation of them, to
be assured, that into the mysteries revealed to us the angels
desire to look, and that by the dispensations to the Church, is
made known to higher orders of beings the manifold wisdom of
God. From the nature of things we may also be certain, that
those general principles of duty and virtue, which have not
respect to mutable stations and relations, are the principles by
which the conduct of perfect beings is regulated in all parts of
the universe, and by which our own conduct will be regulated,
if we are among the ransomed, when our present condition shall
have passed away, and we shall have entered upon the scenes
of the eternal world. And this, by the by, is a high motive to
induce us to reverence these principles, and to form by them the
habits of our hearts and lives.
But what I am now principally concerned to consider, is the
end or uses of the sacred volume to us men, to whom it is given
in the present world. And this is nothing less than our recovery from the state of ignorance, sinfulness, and misery into
which we are fallen, and our exaltation to the hope of eternal
life. God having, by the sacrifice of his beloved Son, ransomed the world from destruction, hath also, with paternal care
and unspeakable mercy, made us acquainted by his word with
this redemption, and with the way in which we may attain to
all its blessed fruits and benefits. Our salvation, and the faith,
repentance and obedience which lead to it, are the burthens of
the sacred volume. The law was a schoolmaster to bring them
to whom it was given unto Christ; and the gospel was written
that we might believe in him, and "that believing we might
have life through his name." God hath given his word for no




II.]              ON THE SCRIPTURES.                 41
other purpose than the recovery of our apostate race. The sacred writings are the means he hath appointed to inform us of
that capacity for everlasting salvation into which we are brought
by the redemption that is in Christ Jesus, and also, to train us
up in that faith and holiness which are necessary, both as conditions and qualifications for the enjoyment of his heavenly
kingdom. The doctrines which these writings contain we must
embrace; to the reproofs which they administer we must harken; the reformation which they require we must promote; the
instructions in righteousness which they give we must follow,
if we would rise from the awful state of sin and ignorance in
which we find ourselves, and attain to any tolerable degree of
faith and holiness in this life, and to the hope of immortality
and bliss in the world to come. They are given by inspiration
of God, for this end, that we may not doubt their certainty.
They are made complete for this great and most gracious purpose, that we may be perfect in all the wisdom and knowledge
and armour which is necessary to salvation; and "thoroughly
furnished unto all good works."
That I may more distinctly set before you the gracious design
of the Almighty in giving us the volume of his word, allow me
more particularly to observe, that it is the efficacious means of
all those changes and graces by which the Christian character is
formed and perfected. We are told, you know, that we must
be born again in order to the knowledge and enjoyment of the
kingdom of God. It is through the instrumentality of the
Scriptures that this regeneration is accomplished. They are
the seed of his new birth. God's spirit always accompanying
them as his institution, they are effectual in the heart of every
one who reads them with the dispositions they require, to enlighten his mind and reform his heart, to bring him "out of
darkness into God's marvellous light," and to turn him from
"the power of Satan unto God."  "In Christ Jesus," says St.
Paul to the Corinthians, "I have begotten you through the
gospel."  "Of his own will," says St. James, " begat he us by
the word of truth, that we should be a kind of first fruits of his




42                ON THE SCRIPTURES.                [SERM.
creatures." We are "born again," says St. Peter, "not of corruptible seed, but of incorruptible by the word of God, which
liveth and abideth forever."  Our regeneration, like all our
blessings, is solely and entirely from God; but it is wrought
and perfected through the instrumentality of his word.
Again. It is necessary that we should be sanctified and
made holy in heart and life, before we can enter into the kingdom of heaven. And the holy Scriptures are the means by
which the spirit of God accomplishes this important part of our
salvation. They teach us what is virtuous, and praiseworthy,
and required of us; they set before us all the motives and encouragements which can influence us to forsake our sins, and
they are mighty through the Spirit which always accompanies
them in the humble heart, to break down the strongholds of
vice, and to lead us into all the paths of righteousness and holiness.  "Sanctify them," says our Lord in his prayer for his disciples, "sanctify them through thy truth; thy word is truth."
"I commend you," says the Apostle to the elders from Ephesus,
"I commend you to God, and to the word of his grace, which
is able to build you up, and to give you an inheritance among
all them that are sanctified."  Our sanctification is the work of
the Holy Ghost, but it is wrought by means of that word of
truth which he himself hath inspired for this very purpose.
Further. It is required of us to grow in grace; and we have
need to be constantly nourished in all goodness, if we would
not relapse into our evil state, but advance to perfection in
knowledge and virtue. The sacred writings are the granary
from which this daily sustenance of our souls is to be obtained.
They reveal the truths, they contain the virtues, they give efficacy to the ordinances by which we are nourished unto eternal
life. They furnish milk for the infant Christian, and meat for
those of maturer years. It is by constant and deep attention to
their sublime doctrines, that our spiritual strength is increased;
it is by frequently impressing our hearts with their divine instructions, that we must counteract the tendency of our spirits
to evil, and advance to greater and greater maturity in all vir



II]               ON THE SCRIPTURES.                  43
tue and godliness. " The words that I speak unto you," says
our blessed Lord, "they are spirit, and they are life."  "Desire
the sincere milk of the word," says St. Peter, to the youthful
converts, "that you may grow thereby."  And of the experienced Timothy, his spiritual father speaks, as " nourished up
in the words of faith and of good doctrine, whereunto he had
attained."  For the sustenance of our spiritual as of our animal
life, we are dependent wholly upon the invisible power of the
Most High; but this power is exerted in and through the
means which he hath provided and blessed for the purpose,
namely, the revelations, and persuasions, and promises, and ordinances which are contained in his holy word.
Finally, it is necessary to our comfort, and to the full accomplishment of our deliverance from the miseries of our natural
state, that we should have joy and peace in believing. And
the reservoir of all spiritual joy is the word of God. We must
read its comfortable doctrines to be relieved from the anxieties
and sorrows of this sinful life. Its assurances of pardon and
favour through the blood of Jesus, cheer and compose the conscience. The examples of the worthies it has immortalized,
illustrate to us the efficacy of faith, the safety of the righteous,
and the fidelity of God. Its precious promises, and the glorious
prospects which it opens, rejoice the heart, and enable the human pilgrim to pass on his way, wet, perhaps, with many a
shower, and afflicted with the apprehension of many a danger,
but happy in the hope that his sins will be forgiven, and that
his pilgrimage will terminate in a rest from his cares, and an
enjoyment of immortal felicity. The burthen of God's word is
styled by a prophet and angel, glad tidings of joy to all people.
And "whatsoever things were written aforetime," we are told
by an Apostle, " were written for our learning, that we, through
patience and comfort of the Scriptures, might have hope."
The source, the well-spring of all joy is in God, and from him
alone it must be derived to us; but it hath pleased himn to communicate it to us through the channel of his word; which is




44                ON THE SCRIPTURES.              [SERM.
therefore called, " the gospel of our salvation," and "the word
of life."
It appears, then, from the views we have taken, that the end
and use of the sacred volume, is to recover us from the awful
and unhappy state into which our nature is fallen, to wisdom
and righteousness, and the blessed hope of everlasting life. It
is given to bring us to Christ; to establish our faith, and order
our goings; that we may be comforted with the knowledge and
fitted for the enjoyment of immortality. By the instrumentality
of the doctrines it reveals, God would rescue our understandings from the ignorance and blindness with which they are
encompassed. By means of the reproofs, corrections, and instruction in righteousness, which it furnishes, he would bring us
from the servitude of sin to the love and practice of virtue.
And by the overtures of mercy which it contains, and the acts
of faith and devotion which it dictates, he would draw us to
himself, and enable us, with peaceful hope, to pass through this
probationary state; looking for a final redemption and glorious
immortality beyond the grave. So that the end of that faith in
and obedience to his word, unto which we are called, is nothing
less than the salvation of our souls.
I am aware, that there are some persons to whom I may seem
to have attributed too much efficacy to the sacred writings.
Actuated by the occasional experience of devout fervour, and by
the ardor of undisciplined imagination, they cherish in themselves, and encourage in others, the expectation of extraordinary internal illuminations, and supernatural assistances. Into
this error, they are led, by certain expressions of Scripture,
which they have not properly considered. We are said to be
"born of God."  And this is, indeed, true. But it is, as you
have seen, through the instrumentality of his word. We are
said to be " born of the Spirit;" but the Spirit is also God, and
acts by the same means, the word of truth which he hath dictated.  We are said to be "born of water;" and this is indeed
true; for baptism is the laver of our regeneration. But it is
efficacious by the authority of the Scriptures. We are cleansed




II.]              ON THE SCRIPTURES.                  45
with the washing of water by the word. The word of God, is,
indeed, the only seed which his ministers can sow. From this
seed, when it falls into good and honest hearts, will spring,
through his blessing, that faith, and hope, and charity, which
are the principles, and characteristics, of the new and divine life.
Nothing can we teach, or inculcate, but what we derive from
the Scriptures. Nowhere but to the sacred writings can we
send you, for that knowledge which must remove your ignorance; for that light which may make the paths of duty, and
virtue, plain before you, or for that assurance of salvation, and
eternal life, which may fill you with hope and peace. Indeed,
when the Almighty, with the most gracious condescension, hath
spoken his will, in times past, by the Prophets, and, in these latter days, by his Son; when with great care he caused a record
of his communication to be made under the guidance and inspiration of his Spirit; wheil this volume of his word is perfect
as a rule of faith and conduct, and adequate to all the necessities
of our nature, it is not reasonable to suppose, that all this has
been done in vain, and that we are to find the knowledge, and
means of salvation, in supernatural interpretations. We are
not to look out of the word for that which the word is given to
furnish. The Spirit of God is indispensably necessary, to open
our understandings to receive the Scriptures, and to assist the
infirmities of our nature, in complying with their requirements.
But it operates by making no new revelation; it furnishes no
new light; it acts in, and by, the word, which it accompanies,
and blesses, in the heart of every sincere inquirer.
It is true; that there have been some instances, of men's
being brought to the knowledge of salvation, without the intervention of the word. The penitent thief has been suddenly
sealed upon the cross, unto redemption. And a Paul, has been
converted to the faith, by immediate revelation from heaven.
But so, also, in the natural world, the shadow has gone back
upon the dial, and the sun has stood still at noon day. But
these were miraculous events for extraordinary purposes; and
can only teach us, that though we are bound by God's laws, he,




46                ON THE SCRIPTURES.              [SEREM.
himself, is not.  Generally speaking, the course of nature, we
may clearly perceive, is according to uniform laws. And from
the analogy which pervades the ways of the Most High; from
his essential love of order; and from express intimations of his
word, we may also conclude, that his moral government is ordinarily conducted by uniform and stated principles. Having
given us his inspired word, to be to us a source of wisdom, and
salvation, every way adapted to our nature, and adequate to our
necessities, we are not to wander from it in search of other
illuminations, nor to expect any illuminations without it. To
this full and glorious light which he hath given us, we must recur, that we may see ourselves, and our condition; that by it,
we may discern the paths of duty, and salvation; that in it, we
may behold the glory, and loving-kindness of God; that through
the beams of its promises, we may be cheered and strengthened;
and that, conducting ourselves in the ways which it reveals, we
may please our Creator, and attain to the enjoyment of him, in
his heavenly kingdom.
This appears to me, to be the doctrine of the Scriptures concerning the end, or uses, of the sacred volume. It is answerable
to our nature, as reasonable beings, and moral agents. And in
confirmation of it, I shall adduce to your notice a plain, but
very instructive passage, from one of those admirable homilies,
which were composed with pious care, in the morning, of the
reformation, and then set forth to be read in the Churches:
" The Scripture of God is the heavenly meat of our souls. The
hearing and keeping of it maketh us blessed, sanctifieth us, and
maketh us holy. It is a light to our feet. It is a sure, steadfast, and everlasting instrument of salvation. It giveth wisdom
to the humble, and lowly hearts. It comforteth, maketh glad,
cheereth, and cherisheth our conscience. It hath in it everlasting comfort. The words of Holy Scripture be called, words of
everlasting life; for they be God's instrument, ordained for the
same purpose. They have power to turn, through God's promise; and they be effectual, through God's assistance; and being
received in a faithful heart, they have ever a heavenly spiritual




II.]               ON THE SCRIPTURES.                    471
working in them. They are lively, quick, and mighty in operation; and sharper than any two-edged sword; and enter through,
even to the dividing asunder of the soul and the spirit, of the
joints and the marrow.  Christ calleth him a wise builder, that
buildeth upon his word; upon his sure and substantial foundation. By this word of God we shall be judged; for the word
that I speak, saith Christ, is it that shall judge in the last day.
He that keepeth this word, is promised the love and favour of
God, and that he shall be the dwelling-place, or temple, of the
blessed Trinity."
I have now pursued this important subject, according to the
plan proposed, at the opening of these discourses; and have set
before you, the inspiration, the completeness, and the end, or
uses, of the sacred writings. You have seen, from numerous
and irrefragable evidences, that the Scriptures are the sacred
record of a chain of communications made by the Almighty,
from time to time, to the inhabitants of this lower world; a
record, written, by such scribes as he was pleased to choose, under his own inspection, and the guidance and assistance of his
Spirit; and, consequently, containing nothing but what is true,
and important, and worthy of all men to be thankfully received.
You have seen, that these Scriptures are now finished, and are
perfect, as a rule of faith and conduct, furnishing light, and instruction, upon all the points about which the human mind is
anxious and inquisitive; and adequate, in all respects, to the
necessities of our nature, in this present state. And you have
seen, that the great and gracious end, for which God hath vouchsafed to furnish us, by inspired writings, with this perfect rule
of faith, and conduct, is nothing less than our recovery from the
state of ignorance, sinfulness, and misery, into which we are fallen; and our exaltation to the hope of eternal life. And more
particularly, that through its instrumentality, we are regenerated, and sanctified, and nourished in all goodness, and filled
with joy and peace, in believing; being brought by it to the
knowledge, and incited to the pursuit of holiness and immortality, and conducted by it, if we follow its directions, to the




48               ON THE SCRIPTURES.             [SERM.
favour of God, and the salvation of our souls. From these truths,
which we have so amply discussed, there are several inferences,
of a very serious nature, ard great practical importance, to which
I must now ask your attentive consideration.
And, in the first place, from the views we have taken of the
sacred volume, we may perceive its claim to our highest estimation. Imagine yourselves living in that age and state of the
world, in which human nature is found unenlightened by revelation. Fancy yourselves, for a moment, encompassed with the
darkness of heathenism, the paths of virtue and safety obscured; your Maker hidden from your view; your origin, your
duty, your destination, unknown; the way to the tomb, your
inevitable course haunted with spectres of doubt and dismay;
your spirits turning on every side for light and direction; but
finding on every side darkness and uncertainty. In the midst
of this gloom, suppose the heavens opened, and there descended
to you a messenger, bringing to you a book which informed
you of your origin and destiny; which revealed to you the true
God, and assured you of his love and favour; which made the
path of every virtuous excellence plain before you; and disclosed to you a title, an eternal title to immortality. With
what transports of delight would you receive the messenger!
I see you, in imagination, falling prostrate at his feet. The
book which he gives you, you would press to your lips; you
would hold it to your bosom; you would drop on it the tears
of excessive joy. As the messenger returned to the skies, you
would follow him with benedictions till he vanished from your
view; and the precious volume you would carry to your habitation with care and unspeakable exultance. Your wife and
your children would be called to behold the gift. Your neighbours and friends would be shown the treasure. And were the
wealth of the world offered you in exchange for it, you would
again clasp it in your hands, and declare it above all price. But,
my brethren, take away the Scriptures, and what is your condition but the condition of unenlightened nature? Consider
their inspiration of God and their important contents, and what




II.]              ON THE SCRIPTURES.                  49
is their value less than if they were brought to you immediately
from the skies?  And yet, how imperfectly are they appreciated? %Who hath sufficiently regarded them? Of the worth
of the sacred volume, no estimation would be too high. For
the kindness and condescension of the Almighty in giving it to
us, no measure of gratitude would be excessive. But because
we have always been in the enjoyment of it, and its light and
comfort are familiar to our minds, we behold it as we behold
the sun in the heavens, unmindful of the majesty and benignity
of its author, and almost unconscious of the importance of its
beams. Surely, if the views we have taken of the subject are
remembered, this insensibility to the value of the best blessing
of life, will be reproved by your consciences, and carefully corrected. When you think of the inspiration of the Scriptures,
of their completeness, and of their end and uses, unless you are
ungrateful to your Maker and unjust to yourselves, you will be,
like the Psalmist, as glad of God's word as one that findeth
great spoils.
But if we value the Scriptures, we shall also study them.
And an obligation to do so is the second thing I would urge
upon your notice, as peculiarly enforced by the account which
has been given of the sacred volume. It is a deplorable fact,
and too plain to be disguised, that the Scriptures are little read
and imperfectly understood. If we look into the natural world,
we see every object guided and governed by the laws of its
Maker. Could we look upon the hosts of spiritual beings who
compose the court of the King of Heaven, we should behold
them, with eager and constant attention, "harkening unto the
voice of his word."  But man, whom he hath condescended to
furnish with an inspired gospel for the guidance of his life, possesses the treasure with heedless indifference, and rests satisfied
with a partial knowledge of its contents. In how many families does the sacred volume repose undisturbed upon the desk,
from Sabbath to Sabbath? And are there not many individuals who never are induced, even by the solemnity and disengagedness of this holy day, to recur to its important pages?
VOL. J./ -4




50                ON THE SCRIPTURES.              [SERM.
Surely, its origin, and the design of the Almighty in bestowing
it upon us, are forgotten, or it would not thus be neglected.
What being, who should visit us from another sphere, would
suppose that these neglected Scriptures are given us by inspiration of God?  Who that should observe our indifference to
them, would believe that in them we have the words of eternal
life? If habit had not bound us with a fatal spell; if we were
not in a state, a dangerous state, of spiritual insensibility, we
should not have in our houses such an oracle of truth and salvation, without recurring to it for instruction every morning,
and for consolation and benediction every night.
The consequences of not reading the holy Scriptures are of a
more serious nature, and greater in extent than you may suppose. It is to this, I apprehend, that we are to attribute, in a
great measure, the total ignorance of religion in some, and the
decay of it in others. It is in this that we are to look for the
cause of the instability of Christians. Here we may find the
reason why error prevails. Here we may discover the source
of fanaticism and of superstition. To this it is owing that the
best seem unconscious of the degree of holiness to which they
are called; and that all rest easy under imperfections of knowledge and deficiencies of virtue, which a thorough acquaintance
with the Scriptures would both reprove and correct. Such
were the consequences when, in unhappy days, a spiritual
tyranny locked up the sacred writings from the people in an
unknown tongue. And the effects Will not be greatly different,
if, when these writings are easily accessible to you, in your own
language, you keep yourselves ignorant of them. Education
may give you a respect for them; you may think of them with
a kind of abstract reverence. But unless you study them;
unless you enlighten your understandings with their doctrines,
and impress your hearts with their spirit, they can be to you no
more than the Koran of Muhammed, or the dialogues of Plato.
You will neither be well informed concerning your salvation,
nor acquainted with the extent of your privileges or duties.
" Ye do err," said our Lord to the Sadducees, "not knowing the




II.]              ON THE SCRIPTURES.                51
Scriptures." And it is assigned as the cause both of the faith
and of the high commendation of the Bereans, that they searched
the Scriptures with a ready mind.
WVere it calling you to an unnecessary, an unprofitable task;
were it merely to engage you in dubious speculations; were it
only to fit you to be able disputants upon theological subjects;
far, very far would it be from me to press upon you the importance of frequently and attentively perusing the holy volume.
Unhappy they, who gather water from this sacred spring, only
to sport with it in the fields of contention. But the Scriptures
are the rule of faith and life. They are provided with infinite
condescension by the care of God. His purpose in giving them
to us is the salvation of our souls. In them, if any where, we
must seek the knowledge of "the truth as it is in Jesus."  By
them, if by any means, we must be " thoroughly furnished unto
all good works." But how shall their end be accomplished in
you if they be not known? In what shall they be useful to
you if they be not read and applied? Will you trust to the
portions of them which your spiritual pastors feebly bring to
your notice? This would devolve more upon them than they
can discharge, and expose you to imperfection in knowledge
and holiness. Will you trust to your prayers; and while you
neglect his word, expect that he will enlighten and save you?
This would be like beseeching him to sustain you in life, while
you refused to use the bread which he hath provided for your
sustenance. Having given us his word, perfect instructions in
wisdom and holiness, in the way and in the means of salvation,
he requires that, as reasonable beings, we employ our faculties
in apprehending these instructions, and applying them to the
government of our lives.  It is incumbent, therefore, upon
every man to study the sacred writings. If he value the knowledge of God; if he desire to have the paths of duty and virtue
marked out to him; if he would understand the mystery of
redemption, and the terms upon which his Maker's favour is
obtained; if he would be consoled with the hope of immbrtality, and advance from strength to strength in knowledge and




52                ON THE SCRIPTURES.              [SERM.
virtue, he will study them assiduously and thoroughly; he will
have his meditation in them day and night. When these fountains of divine truth are set open unto us, to neglect to recur to
them is to affront the Spirit who presides over them, and to
merit perpetual subjection to darkness and delusion. It is saying to the Almighty in practice what we should shudder to
avow in words, that we desire not the knowledge of his ways.
Again. In the course of our observations upon the holy
Scriptures, we have shown that God hath a merciful purpose in
conferring them on us; even to recover us from our ignorance,
sinfulness, and misery, and exalt us to the hope of everlasting
life. It behoves us, therefore, to inquire how far his desire and
gracious intention hath been accomplished in us? And this
inquiry you will most safely answer, not by adverting to your
occasional feelings and transient fervours, but by looking to your
principles and your lives. Are you brought to a clear knowledge of the only true God, and of Jesus Christ whom he hath
sent? Have you embraced God's offer, and do you confide in
his promise of mercy in and through his beloved Son?  Do
you possess and cherish an enlightened reverence and a filial
love for your Creator, Redeemer, and Benefactor? Have you
renounced the hidden things of darkness, and the malevolent
passions, the sinful appetites, the criminal pursuits, and the polluting indulgences wherewith your God and Redeemer is grieved
and displeased?  Are those traits of excellence which are distinctly exemplified in the lives of the Scripture worthies, and
which are all combined and perfected in the example of our
blessed Lord, are they imitated by you in the several conditions
and relations in which the Most High hath placed you?  Is
your faith such as hath wrought by love and purified the heart,
so that in your affections, and temper, and conduct, as well as
in the relations and hopes to which you have been begotten
through the gospel, you are new creatures? These are important inquiries. And you owe it to God, who hath vouchsafed
to give you a perfect rule of life; you owe it to yourselves,
who have been ennobled and strengthened by such an inestima



II.]              ON THE SCRIPTURES.                  53
ble gift, to see if these fruits of his word have been produced in
you.
There is nothing, perhaps, which men so seldom ask themselves as, whether the end of God's instructions is accomplished
in them? And yet there is nothing against which his indigna>
tion hath been more strikingly expressed, than against the frustration of the use of his word by the heedlessness or perverseness of those to whom it is given. Look at his peculiar people,
to whom were once exclusively committed the oracles of truth.
They became proud in the imaginations of their heart. They
knew not the Scriptures. They despised the simplicity of
truth, and made the word of God of none effect. And behold,
they are scattered under the whole heavens; their temple is
demolished; their oracles are to them obscured; and not till
their minds are humbled, and they are ready to embrace the
Messiah, whom their neglect of the Scriptures led them to
reject, will they be gathered again to the favour of God. Look
at those regions of the eastern world, which, in the morning of
Christianity, were blessed with the first light of the gospel.
Unhappy countries! The people became lukewarm and careless; they held the truth in unrighteousness; its end was not
answered in them; they loved the dominion of error and sin;
and behold, they are left, as they were threatened, to the delusions of darkness; for the light of God's word hath been taken
away. The absurdities of the mosque have been substituted
for the worship of the Christian temple; and ignorance and
imposture now revel on the spots which were once hallowed by
the presence of truth. These are dreadful tokens of the Almighty's indignation, when his word is unproductive of its
proper effects.
It may be, that to such temporal vengeance we may never be
exposed. Willingly would I persuade myself, that there never
will be wanting among us, such fruits of faith and knowledge,
of piety and virtue, as will induce the Father of all mercies, to
continue to our country the light of his glorious word. But, as
individuals, we are fast hastening to the grave; and, after death,




54                ON THE SCRIPTURES.              [SERM.
is the judgment! The most distinguishing privilege, the principal talent, for which we shall then be called to account, is the
possession we have had of the Scriptures of truth. These are
capable of exalting us to sublime attainments of divine wisdom
and holiness; and having furnished us with these, great are the
improvements which our Maker may require at our hands.
And if at his tribunal, in the day of retribution, we shall be
found, notwithstanding our advantages, to have remained unchanged, and unrenewed, the very heathens will rise up in judgment and condemn us; and we can only expect to be driven
from the presence of God, as unprofitable servants, who have
disregarded his instructions, and despised his reproofs.
On this solemn account, I cannot forbear adding, in the fourth
place, what is powerfully enforced by our subject, the importance of bringing to the oracles of truth, whenever we recur to
them, becoming dispositions, and conduct. You have seen, that
the Scriptures are completely adequate to the necessities of your
nature, in the present state. They teach you fully, what you
are to believe, and what you are to do; and the Holy Spirit is
ever present with them, to render them efficacious in the humble heart, to all the purposes of everlasting salvation. So that
you can never plead, either ignorance, or inability, in extenuation of your' errors, or vices. That you may not, therefore,
through any default of your own, come short of the kingdom
of God, let me exhort you, to use the sacred volume in that
way, which experience, and its own directions, commend to your
observance. Having seen the evidences of its inspiration, recur
to it, always, as the word of God. Carry to it inquiring, and
docile minds. Read it with a humble desire to be made wiser,
and better by it. Since nothing can be efficacious without the
power of the Almighty, bow to him your knees, and su.pplicate
his blessing upon your use of it. Make a fair experiment of its
principles. Whatever it denounces, as opposed to its efficacy,
avoid. Whatever it recommends, as promotive of your good,
pursue. Endeavour, if possible, to make it the stalndard, by
which you would regulate all your thoughts, and actions. Such




II.]              ON THE SCRIPTURES.                  55
confidence, obedience, and good will, as you would repose in
the physician for whom you had sent, to relieve you of bodily
disease or pain, repose also in the word, which the great spiritual physician hath provided, for the restoration of your souls.
In this way, avail yourselves of the Scriptures of truth; and
you will find by an experience, more satisfactory than many testimonies, that the ways it recommends to you, are ways of
pleasantness, and the paths into which it hath brought you, are
the paths of peace.
Lastly. The character of the sacred writings, and your privilege in possessing them, impose on you an obligation to extend
the knowledge of them, as far as you are able, and, especially,
to make them the source from which you furnish your children,
with the principles and rules of life. "These words which I
command thee," says the Almighty, "shall be in thine heart;
and thou shalt teach them diligently unto thy children; and shalt
talk of them when thou sittest in thine house, and when thou
walkest by the way, and when thou liest down, and when thou
risest up." Pliant is the infant mind. Free from pride and prejudice, and the perversion of vice, it readily receives the instructions of the Bible, as the word of God. If a reverence for
it be impressed, and a knowledge of its contents communicated,
in early life, they will, in all probability, be carried through
every stage of existence. It was the happiness of the distinguished young Bishop, to whom the text was addressed, that
from a child he had known the holy Scriptures: And the preeminent Apostle who addressed it to him, was brought up
piously, at the feet of Gamaliel, in all the knowledge of the law.
I know not, indeed, what there is, to which you should be so
anxious to conduct your children, as to the fountains of divine
wisdom and virtue, in the holy Scripture. You are careful to
accomplish their bodies. You are solicitous to have them initiated in human sciences. You spare no pains to give them
the graces and the knowledge, which are esteemed in the world.
And we do not desire, to denounce any innocent and rational
attainments, which may soften the asperities of social inter



56                ON THE SCRIPTURES.               [SERM.
course, and give intelligence and usefulness to life. But the
sphere of all these attainments is transient. The best temporal
accomplishments are of short and uncertain utility. Your children are heirs of immortality. They are rapidly hastening to
leave this state, and enter an eternal world. It is the highest
wisdom, it is the tenderest affection, to imbue them with the
principles, and furnish them with the graces, which will be
esteemed and used, in the societies of heaven, when earthly
accomplishments will have been left upon earth, and human
knowledge will have vanished away. Train up the young,
then, in the principles and spirit of the word of God. In so
doing, you will be just to the Most High, who hath put you in
trust with the sacred oracles; you will give to your children instructions and hopes, for which they may bless you at the bar
of God; and you will be instrumental in conveying to posterity,
those sacred records, which he, who considers their inspiration,
their completeness, and their use, will esteem the most important blessing, that posterity can receive.
I have now, my brethren, finished my remarks upon this all
important subject. Persuaded that if ever you are made wise
and good, it must be through the instrumentality of the Scriptures: Believing that an acquaintance with them  is the best
preservative from irreligion, on the one hand, and fanaticism on
the other; and fearful, that from the neglect of them proceed
ignorance, indifference, and vice, I have assayed to set the subject before you, in a great extent, and under various aspects.
It is highly probable, that many parts of it have been tedious,
and that in all parts, I have fallen far short of the clearness,
sublimity, and ardor, which such a topic should have inspired.
But such as my remarks have been, I know, that God is able to
bless them, and to render them productive in you, of anl increased attachment to his holy word.'To his blessing I commend them; and shall close all, with two passages from the
sacred volume, which are peculiarly pertinent and impressive.
The one is from the mouth of the ablest Minister of the Old
Testament; and the other, from the blessed Author of the New:




II.]               ON THE SCRIPTURES.                  57
"Set your hearts," says Moses, " unto all the words which I
testify among you this day, which ye shall command your children to observe to do, all the words of this law; for it is not a
vain thing for you; because it is your life."-" If ye continue
in my word," says our Lord, "then are ye my disciples indeed;
and ye shall know the truth, and the truth shall make you
free."




SERMON III.
ON RELIGIOUS ORDINANCES.
1 SAMUEL, iX. 13.
For the people will not eat until he come, because he doth bless the sacrifice;
and afterwards they eat that be bidden.
T  HERE is a striking resemblance between the outlines of
the Mosaic, and of the Christian Church. Each arose upon
a divine basis. Each had its form of initiation and symbolic
rites. Each had its three orders of Ministers in the sanctuary.
And each boasts of a divine Being at its head. As in the one,
so in the other, the covenant is in the hands of a Mediator, and
its principles and laws are deposited in a sacred code. In both,
to explain the covenant, to bless the children of it, and to speak
from the appeased Deity the remission of their sins, appertained
to the Priesthood; and this honor no man could take to himself, but it was received in a way of divine appointment. There
is, indeed, in the Christian Church, a higher degree of spirituality than is found under any other dispensation.  Here, the
shadows of the law find their substance.  Here, the types of
antiquity meet their fulfilment.  Here, the daily sacrifice and
oblation cease, absorbed in their significance in that great sacrifice, of which, to the eye of faith, they all were figures.  But
in the constitution of his Church, our blessed Lord did not
overlook the ancient pattern of heavenly things, nor forget the
nature of AMan.  Under the protection and blessing of the divine Spirit, the Church in her militant state, is now, as former



ON RELIGIOUS ORDINANCES.               59
ly, to be known and preserved, to be propagated and improved,
by the word, the sacraments, and the ministry. It will not,
therefore, be an uninteresting employment, nor foreign to the
business for which we are here convened, to contemplate, my
brethren, the propriety and utility of religious rites; the consequent necessity (of an authorized order) of men to administer
them; and the obligations which are hence devolved upon both
ministers and people.
The first point to which I would call your attention, is the
fitness and utility of Religious Ordinances. When any number
of men become associated into one body, with peculiar principles, purposes, and advantages, there seems a propriety in their
having some characteristic badges. It is necessary, in the induction of new members, that there be some form; how else
shall the person introduced know his title, or those who were
already of the community, be assured of their acquisition, and
his claim? It is necessary that there should be some external
properties, or rites, common to every one; how else can he always manifest his relation to the rest, and discover their relation to him; and the whole body, however various and scattered its parts, be kept distinct, pursue uniformly its purposes, and
attract the notice of the world?  Will it be said, that by the
name of a community all its members may be known? But it
is certainly expedient, that this name should be given, or taken,
with some ceremony, in some established way; for otherwise, it
might be assumed and resigned at will; and it would be difficult to know to whom it regularly belonged. Will it be said,
that their sentiments and purposes are sufficient to distinguish
any body of men? But the sentiments of every man are not
always avowed; and the views of different members of the
same community, are frequently various. My knowing that I
have the same opinions which distinguish any society, may convince me that I am related to them, so far as similarity of principles can connect us; but they cannot know it till I declare
my feelings; and when each knows the other, we cannot be
associated without some mutual act; nor our relation be per



60             ON RELIGIOUS ORDINANCES.            [SERM.
ceived by mankind, without some public demonstration of it.
There is, in truth, no such obvious, simple, and universal means
of preserving communities distinct, and manifesting their members to the world and to each other, as characteristic rites and
peculiar badges. Nature prompts to the use of them; for the
savage of the woods has the song and the ceremonies of his
ancestors, and by the gashings and daubings with which he disfigures his form, denotes his tribe. Reason and policy have discovered their utility; for the armies of the ambitious have their
uniforms and their standards; and almost every nation has its
mode of naturalizing subjects, its oaths of allegiance, and its
arms. Indeed, so fit and necessary are they, that few communities continue long without them, or survive the loss of-them;
and they who denounce all rites as useless, are obliged ro recur
to peculiarity of dress, of phrase, or of gesture, when they
would be known to each other, and distinguished from the
world.
Hitherto our observations have been of a general nature, applicable to any community. What, then, shall we say of the
propriety and importance of rites, and ordinances, in the service
of religion? If we had nothing more to add, the reasons which
have already been adduced, will equally prove the necessity of
some proper forms in religious, as in other, institutions. But if
we consider the nature of man, and the design of religion, we
shall find them requisite on other accounts. Composed of body
and spirit, man is obligated to honor his Maker with both. The
bended knee befits his homage, as well as the humbled soul. A
worship suitable to his nature cannot be wholly spiritual in his
present state, for then would many of his faculties be unemployed,wbich should bring praise to their Author, and that part
of him which is specially adapted to his probationary residence,
would be useless in his noblest, and most important work.
There is, too, an aid derived by the mind from the co-operation
of the body in religious services.  Easily, and strongly impressed by present objects, having his understanding, his imagination, and his affections closely connected with his senses,




III.]          ON RELIGIOUS ORDINANCES.                  61
man's devotion is warmed, and his spirits relieved, by symbolic
representations of the truths he should feel, and sensible indications of' the worship he would render. Accordingly, in almost all theories of religion which have been devised, some
hallowed rites have found a place. The heathen had his feasts,
his purgations, and his sacrifices. To the Jews, God appointed
a system of ceremonies to connect them tocether, and shadow
forth the sublime subjects of faith to their understandings. And
our adorable Redeemer, instituted for his followers a baptism,
which should represent their " death unto sin, and new birth
unto righteousness;" and a supper, in which they should commemorate the foundation of all their hopes and joys, his offering
himself in the body once for all.'But further: Religious ordinances are of unspeakable advantage, in uniting members of the same body, and attaching them
affectionately to each other. They form a kind of visible chain
connecting men together; the first and last links of which, are
connected with God. They open, as it were, a common resort
for the same benefit, in which men perceive, affectingly, their
mutual relation, and from the coincidence of their hopes, their
interests and pursuits, acquire a regard for each other's welfare.
Whenever we perceive in another, sentiments and feelings congenial with our own, we invariably feel a fondness for him. If
we discover in him the same profession, name, country, or expectations with ours, the bond of attachment is strengthened.
Community of interest begets confidence; and while we are
pursuing the same objects, under consciousness of the same infirinities, but with reliance upon the same hopes, we are filled,
involuntarily, with affection for each other. Analogous, is the
effect of sacred rites, in which, one discovers in another, the
same holy badge which he himself wears; and all perceive in
the unity of their object and care, a bond of fellowship which
is pleasant and impressive. This is strikingly illustrated in the
natural tendency, and no doubt was strong in the Redeemer's
view, at the gracious institution of the Lord's Supper. How
can the feelings of brotherly kindness and charity, be more




62            ON RELIGIOUS ORDINANCES.            [SERM.
strongly excited, then when Christians are gathered around the
same table, to recognize their relation to the same head; to feed
upon memorials of the same deliverance from a common destruction; and, to receive, at the same hands, the pledges of a
joint inheritance of everlasting life? Here, if Satan have not
possession of the soul, strife will retire, and animosity be appeased. Here, if any where, revenge will abhor its purpose,
and mankind swill learn to have the same care one for another.
For who, as he joins in the holy ordinance, can be insensible to
the Apostle's beautiful appeal; " The cup of blessing which we
bless, is it not the communion of the blood of Christ? The
bread which we break, is it not the communion of the body of
Christ?  For we being many are one bread, and one body; for
we are all partakers of that one bread."
On the accounts which have been mentioned, we see the fitness and utility of external rites and ordinances in religion. It
is true that they may be ill chosen or ill used, and thus be made
instruments of superstition and folly. But it would lead to the
greatest impoverishment of our nature, if we should infer from
the abuses of things their absolute inutility. We may remark,
too, in passing, that the ordinances of the gospel are unexceptionable in their number and nature; being few, simple, pure,
and significant. By one baptism we are made members of
Christ, children of God, and inheritors of the kingdom of heaven; and by one eucharistic feast we commemorate the sacrifice
of the death of Christ, and the inestimable benefits which we
receive thereby. If these pure and sublime ordinances have at
any time been perverted to injurious purposes, we can only bewail the more the propensity of our nature to error. The
melancholy fact would evince the necessity of restraining men
by established rites, to a uniform worship and simple truths, instead of leaving them to the unlimited wandering of their own
imaginations.
Having seen, then, the importance of religious ordinances, let
us haste to consider the necessity of a distinct and authorized
order of men for the administration of them. A few words




III.]         ON RELIGIOUS ORDINANCES.               63
will set this point in a clear and convincing light. The very
idea of a rite or sacrament supposes some one to administer it.
Now, there is no other alternative than that every man administer to himself and others, or that particular men be set apart, authorized and obligated to wait continually upon this very thing.
And who, after a moment's reflection, perceives not which of
the two is most eligible? Who sees not which must be most
conducive to convenience, to regularity, to solemnity, and to the
ends for which ordinances are instituted?  What confusion
would the indiscriminate exercise of sacred functions occasion!
How would the solemnity of ordinances disappear if they were
in every man's hand, like his common occupation, without uniformity or distinction! What debate and discord might arise
if every man's will was his criterion for hallowing and applying
sacraments and rites, and no one apprehended an appointed
order, to which he was accountable, and the community could
appeal.
Independent of the difficulty of preserving ordinances the
same, and without urging the improbability that they would, in
this way, be preserved at all, it must be evident to every considerate mind, that the committing of them to the administration
of a qualified order of men must magnify their importance, add
to their solemnity, be most likely to accomplish their design,
and best preserve them from degeneracy and abuse. Would
you know the common sentiment of mankind upon the subject?
Look through the Pagan world, and observe every where a
priest where you find an altar; a sacred office where you find a,
god. Would you know the divine counsel in this particular?
Behold the Deity in the dispensation to his chosen people, selecting a particular tribe for his service, and confining to them
the right and the duty of ministering in holy things. Above
all, it should satisfy our minds upon this topic, that our Saviour
did ordain selected men, authorizing them to send others as he
sent them to preach his Gospel, to administer his ordinances,
and to guide and govern his visible Church. " Go," said he,
when about to leave our earth, to the Apostles, whom for this




64            ON RELIGIOUS ORDINANCES.             [SER1V.
purpose he had chosen, "Go ye, therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you, and lo, I am with you alway, even
unto the end of the world."
There arises, from the nature of the Christian ordinances, a
peculiar necessity for an authorized ministry.  These sacraments are of high and holy import. Like the ark of the covenant, they are not to be carried by unhallowed hands. They
are seals of an engagement between God and men. They are
compacts between the Almighty Father and his repentant children, in which he pledges himself, upon condition of their faith
and obedience, to give them the pardon of their sins, the blessing of his Spirit, and the enjoyment of eternal life. And who
can sign the covenant of such mercies unto men but they who
act in God's behalf, but they who act by God's authority? Not,
oh, not, that in those to whom this ministry is committed, there
is any elation above the ordinary qualities of their fellow-beings.
Every priest appointed to this service must be taken from among
men; and, consequently, be subject to like passions with the
rest of their race. It is, indeed, infinite condescension in the
great God, to employ, in the accomplishment of his mighty and
gracious purposes, beings frail as we are; but, perhaps, we may
say it is also wisdom. For hereby is secured to him, to whom
alone it belongs, all the honour, all the praise, all the glory, of
the efficacy of the ministrations.  "WVe have this treasure,"
says St. Paul, speaking of the great Christian behests entrusted
to the ministry, "we have this treasure in earthen vessels, that
the excellency of the power may be of God, and not of us."
It is presumable from the nature of the thing, that there would
be found in the world an established priesthood, unto whom
this ministry of reconciliation would be committed for the edification of the Church. And blessed be our adorable Head, such
a priesthood there has been among his redeemed from the first
ministry of his Apostles unto the present day! Nor can we
doubt his will, that after the way of his appointment, it should




III.]         ON RELIGIOUS ORDINANCES.                65
be perpetuated in the world until his coming again. When,
under that strong image of endearment, by which the Holy
Spirit reveals to us the love and unity of Christ with his
Church, she addresses him as her spouse, "Tell me, O thou
whom my soul loveth, where thou feedest; where thou nmzakest
thy flock to rest at noon?"  AWhat is his reply?  "If thou
know not, O thou fairest among women, go thy way forth by
the footsteps of the flock, and feed thy kids beside the shepherds' tents."
There results from the nature of man, from the requirements
of a state of society, and from the very scope of the Redeemer's purposes, a reasonable expectation that there should be appointed shepherds, around whose tents, pitched in the second
Eden, which himself hath planted, the kids should feed, and all
his followers, to the end of time, moving in the same paths, by
the footsteps of their predecessors, be gathered together to the
same shades, and fountains, and pastures, to enjoy the same
guidance and protection, and partake of the same sustenance
and delights.
Here we are brought to notice the obligations which the
truths we have been considering, devolve upon ministers and
people. The first and most obvious inference is, that it is incumbent upon us all to respect and observe the institutions of
the gospel. It is the duty of every person to keep the laws, to
respect the rites, and to promote the interests of every useful
community to which he belongs.  This common obligation
upon members of any institution, is binding upon the Christian.
As a follower of Christ, he owes it to his Lord, and to the reputation and interest of his Church, devoutly to observe the ordinances which, for the edification of his people, he hath seen fit
to appoint. Not that a mere outward and formal observance
of the sacraments of Christianity will accomplish in us the purposes of the mission of the Son of God. But in these sacraments are deposited the mercy, the gifts, the refreshments, the
renewals, the hopes, which we need; of all which, they who
resort to them with the requisite qualifications, cannot fail to
VOL. I.-5




66            OX RELIGIOUS ORDINANCES.            [SERM.
participate. On this account it was that attendance upon them
constituted so large a part of the religious business of the primitive Christians, and that they spake of them in such lofty
terms, as the laver of regeneration, the seed of immortality, the
earnests of a resurrection. Far different was the estimate of
these ordinances in their days from that which seems to prevail
in ours. They were then the Christian Bethesdas, by which
the penitent and believing waited, that when the angel moved
the waters, they might wash in them from sin and uncleanness,
and be restored to hope, and soundness, and vigour. And
should we go about to ascertain why the gospel is not now productive in so great a degree as in the Apostolic times, of its
proper peace, and joy, and holiness, we should probably find
among the chief causes, the uninformed manner in which some
go to its sacraments, and the entire disregard with which the
many neglect them. For besides the general reasons to observe
them, there are, to every individual, peculiar motives for this
obedience. The sacraments of Christianity are ordained, not
only to be of general use, but also for his individual benefit.
He himself is washed in its Baptism from the defilement of sin,
and in its Supper he himself is nourished with the bread of immortality, which came down from heaven. These ordinances
are to every man the channels of divine mercy, the resort where
the Church findeth her Lord. Here, he leadeth her by the still
waters. Here, he causeth her to lie down in green pastures.
Here, he maketh his flock to rest at noon. Enjoined by divine
authority, we may not question their necessity; crowned with
the divine promise, we cannot doubt their efficacy; but we do
owe it to ourselves as well as to the Redeemer who appointed
them, and the Christian community to which we belong, to endeavour to walk after the footsteps of his ancient servants, "in
all his commandments and ordinances blameless."
But the truths we have been considering, press upon our observation the holiness, and importance, and duties of the ministry. They are the keepers of the fountain which is set open
for mankind to wash in from sin and uncleanness, and they are




III.]          ON RELIGIOUS ORDINANCES.               67
the dispensers of the word by which we are instructed in rightcousness and begotten again to the blessed hope of everlasting
life. If there be any ground upon which, more than all others,
the distinct and solemn character which we have been considering, of the priesthood, rests, it is perhaps this.  The internal influences of grace; they are with the Holy Spirit. The
written word, it is nigh unto every man, even in his mouth, and
in his heart and in his hand. But the signs and seals of grace
and truth, they are confided to the faithfulness and discretion of
the " Stewards of the mysteries of God." With the care of these
ordinances are necessarily connected the care of the principles
of faith; the care of the duties of life; the care of men's souls,
even of their salvation. It was, most probably, with respect to
these, that our Lord said, when he breathed upon his first ministers, "Whose soever sins ye remit, they are remitted; and
whose soever sins ye retain, they are retained."  "Whatsover
ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." Having
such high and momentous functions entrusted to them, great
care should be used, as far as human agency is concerned, to
commit the office only to such men as will pitch their tents
where the tents of the first shepherds stood, willingly and faithfully to feed Christ's sheep and feed his lambs. For if the tents
of the Shepherd are moveable, the grounds which they choose
variable, how shall they go their way forth by the footsteps of
the flock? and if they retire into their tents, and disregard
what is done around them, and strengthen not the diseased,
neither heal that which is sick, neither bind up that which is
broken, neither bring again that which is driven away, neither
seek that which is lost, but suffer them to wander through all
the mountains, and to be scattered upon every hill, to what purpose do they occupy the tents; how shall the flock be benefited
and the kids fed, and the owner of the flock receive his increase?
Entrusted with the word and ordinances, whereby men aretborn
again and nourished unto eternal life, they should endeavour to
imitate the Chief Shepherd,. of whom prophecy when she con



68            ON RELIGIOUS ORDINANCES.             [SERM.
templated him, said in her finest tone, "He shall gather the
lambs with his arm, and carry them in his bosom, and shall
gently lead those that are with young."  Ambassadors from the
living God to a sinful and ignorant world, it is their duty, in
simplicity and dignified sincerity, without listening to the speculations, or yielding to the innovations of restless men, to " set
forth his true and lively word, and rightly and duly to administer his holy sacraments."  Impressed with the importance of the
end for which ordinances were instituted and a priesthood ordained, for which God gave his Son, and Jesus died, the recovering of man from sin and destruction to wisdom, virtue, and
immortality, they should assiduously seek and faithfully use all
those attainments of knowledge, powers of mind, influence of
character, acquaintance with revelation, and assistances of the
Spirit, which will qualify them to establish men truly in the
faith, to instruct them clearly in righteousness, and to persuade
them irresistibly to come into the paths which will lead them to
heaven. Set, moreover, to watch and bear together the ark of
God's most precious mercies towards the human race, community of office should in them especially produce affection and
brotherly love. How shall their hearts be at variance when
their hands carry for men, in behalf of God, the same treasure
of reconciliation? Like the Cherubim around the mercy-seat in
the ancient temple, their faces should be always towards each
other, and their wings should meet. Hereby all men should
not only know them to be Christ's disciples, but admire them
also as the ministers of the Lord, if they have love one for another. Above all, they should preserve the purity as well as
the authority which belong to the mantle he has left them. Be
ye clean who bear the vessels of the Lord. If, under the Jewish economy, much more under the Christian dispensation, there
should be written upon the foreheads of the priesthood and
upon all their sacred vestments, " Holiness unto the Lord."
But, finally, we must remark, that there arises from what has
been said, an obligation upon the people to abide by, and cooperate with those, who are regularly appointed to minister in




III.]         ON RELIGIOUS ORDINANCES.               69
holy things. In vain will God have instituted ordinances in the
Church, in vain will he have established in it Pastors and
Teachers, if the body of Christians neglect or profane these
sacred institutions, or with Gallio's temper, " care for none of
these things." It is theirs, to go their way by the footsteps of
the flock, not forming for themselves new and various paths, but
abiding with zealous attachment, by the appointments of God,
contentedly following, in faith and practice, the examples of the
saints who have gone before and entered into their rest. It is
theirs to bring their lambs to the fold of the Redeemer, and to
come with their kids, and to accustom them to feed beside the
Shepherds' tents. It is theirs to make such provision for those
to whom Christ has committed the care of the Church, as will
preserve them from temporal cares and perplexities, and enable
them to give themselves wholly to this very thing. It is theirs,
by their attendance on sacred institutions, to encourage the
labours; by their prayers to aid the exertions, and with their
charity to cover the imperfections, of those who are set as
Shepherds of the flock. In a word, they should be of one
heart and one mind, and though they discountenance the promiscuous exercise of those functions, which reason, Scripture,
and the practice of primitive Christians teach us should be confined to a distinct and authorized order of men, they should,
nevertheless, be active in the cause of the Redeemer, by " letting
their light so shine before men, that they may see their good
works and glorify their Father who is in heaven."  Happy
state! If Ministers and people thus, in their distinct spheres,
co-operated with each other! Happy state! if men thus hearkenfed to the solemn admonition, stand in the way, and see
and ask for the old paths where is the good way, and walk
therein! Verily, we might then expect once more to realize
that perfect condition of the visible Church, of which, as it
existed in the days of apostolic purity, the pencil of inspiration
hath left us the picture.  They who "gladly received the
word were baptised," and with one heart and one soul, "they
continued steadfastly in the Apostles' doctrine and fellowship,
and in breaking of bread, and in prayers."




70            ON RELIGIOUS ORDINANCES.            [SEISI.
Thus I have set before you the fitness and utility of established rites and ordinances in religion; the consequent necessity
of a distinct and authorized order of men, for the administration of them; and some of the obligations which these truths
devolve upon Minister and people. What remains, but that we,
my brethren, Clergy and laity of the Episcopal Church, should
give to these considerations a practical effect. With our high
privileges correspondent duties are connected. It has pleased
God to grant us our Christian vocation in a Church whose rites
and ordinances are of primitive origin, and the authority of
whose ministry has never been questioned.  Amongst a people
taking their position upon such elevated ground, and surrounded by so many advantages, it might justly be expected, that
Christianity would be seen in the full glory of its nature and
happiest influence of its power. Has this been the case? Are
we conspicuously a wise and pious, a devout and charitable
people? During the rest which the Churches in this land have
been permitted to enjoy, have they been found walking in the
fear of the lord, and in the comfort of the Holy Ghost, and are
they multiplied?
As parts of the Christian community, there is upon us a
solemn and weighty responsibility. We have in our hands, treasures of unspeakable importance to our country and posterity.
I know not that there is promised to any people, a continuance of the gospel among them, any longer than its authority
is reverenced, and its institutions observed. Look at the regions
which were first visited by the beams of the sun of righteousness. What do we behold? Alas! the Turkish mosque now
occupies the place of the Christian temple, and deluded Mussulmen now mumble their absurdities, where once the Ministers
of the Redeemer preached the glad tidings of peace! What
has been the cause of this melancholy change? In some places
the Christians were lukewarm; in others they were dissolute.
In some Churches the Ministers of the gospel were negligent,
or depraved; in others, its doctrines were corrupted, and its
ordinances polluted. And should we fall into a similar degen



III.]         ON I'ELIGIOUS ORDINANCES.               71
eracy, should we corrupt the faith, debase the ministry, neglect
the ordinances, and trample upon the principles of our holy religion, what assurance have we, that the golden candlesticks will
not be taken away and our country, in time, instead of rejoicing
in the light they once benignly shed, be left like unhappy Asia,
to the darkness, vices, and horrors, of spiritual night. It is a
solemn consideration!  On our conduct may depend the religious advantages of our posterity. We may be instrumental
by our zeal and fidelity, in preserving to our country, even for
successive generations, the precious blessings of the gospel, or by
our coldness, corruptions, and depravity, may provoke the Almighty to take them away. My hearers, be induced by a regard
for the souls of others, as well as by concern for your own, to
cherish for the Church, and its institutions, a holy affection and
respect. To render us faithful in our several spheres, let us remember, that it is but a little while we shall have it in our power
to be thus useful in the cause of truth. Fast roll the hours which
are bearing us to the tomb. On rapid, though noiseless feet, the
day is approaching, when opportunity of promoting the interests
of our Redeemer will have passed away. Let us "work the
work of him that sent us, while it is day."  Let us shelter the
fountains by which the Shepherds have pitched their tents. Let
us seek the peace and prosperity of his Church, and by our individual and joint exertions endeavour, that the whole " building
fitly framed together, and compact by that which every joint
supplieth," may grow up into a durable and extensive temple
unto the Lord. Then will the Holy Spirit dwell amongst us.
Then will the Son of Man walk in the midst of us. And when
the militancy of the Church is accomplished, we shall be taken
to the triumphant company, which shall eternally surround the
throne of heaven, clothed with white robes, and having palms in
their hands. Thither, O adorable Redeemer, vouchsafe to bring
us!  There, when thou comest unto judgment, make all thy
saints partakers of thy glory. But especially, O Christ, enable
us, thy Ministering servants, to say to thee in that day, without
any abatement of our joy, ]Behold, here am I, and the people
whom thou hast given me!




SERMON IV.
ON BAPTISM.
ACTS, ii. 16.
"And now why tarriest thou? arise and be baptised, and wash away thy sins,
calling on the name of the Lord."
JiJAVING, in a former discourse, set before you the necessity
and utility of Ordinances in religion, I come now to treat
of the first Christian sacrament, Baptism. In approaching this
ordinance, I am struck, brethren, by one thing; that under a
form so simple, as almost to want hold upon attention, are contained the sublimest truths, and most important interests. There
is little in it that meets the eye; little that excites curiosity, engages investigation, or produces astonishment; and yet Baptism
is the most solemn and momentous transaction respecting individuals, that takes place upon our globe. In this there is an
analogy with the other works of God; whose peculiar character
it is, to produce the most important effects by the fewest causes,
the sublimest results by the simplest operations.
Simple, however, as is this ordinance in its form, and great as
is its significance, there is no subject upon which more indefinite
opinions prevail, or more erroneous ones have been propagated.
There are many who consider it as nothing more than a decent
formality of the Christian world.  Others view it as of so tremendous and exclusive a nature, that a large part of our race,
and that the most innocent part, are incapable of receiving it.
Others seem to think it the mysterious charm which does all for




ON BAPTISM.                     73
their salvation which needs to be done, leaving them to advance
towards heaven on the wings of inconsideration, through the
polluted paths of vice and folly. And of those upon whom the
ordinance hath been bestowed, the number, it is to be feared, is
comparatively small who preserve an adequate sense of the magnitude of the benefits it conveys to them, or of the sacredness
of the obligations it devolves upon them.
On these accounts, you perceive, that it is neither an uninteresting nor unprofitable subject to which your attention is invited.
Christians, surely, should understand the first rite of Christianity.
And it is to Christians I speak. To others, indeed, who reject
the Gospel, disquisitions upon its sacraments will not have much
interest, and can be of little utility. In endeavouring to explain
to you this ordinance of our religion, I purpose to adopt the
simplest arrangement, and to use the most unadorned illustrations. You will not here look for flowers of rhetoric, nor for
flights of eloquence, but, as becomes the subject, for truth in its
plainest form. This, then, is the method: We will consider why
mankind should be baptised; when they should be baptised;
how they should be baptised; by whom they should be baptised;
and where they should be baptised. Under these inquiries may
be comprehended all which it is important for you to know, concerning this leading ordinance of the Gospel.
WVe are first to consider, why mankind should be baptised.
And the reasons to be adduced shall be drawn from the authority of the Institutor, and the benefits to be derived from the
institution; the one involving its nature, the other its obligation.
All positive institutions rest upon the authority of him by
whom they are ordained. The highest authority in the Christian world is that of Christ. It is not left optional with us,
whether we will do what he has commanded, or not, if we would
enjoy his favour. Now, baptism is the ordinance which he hath
appointed for the purposes to which he hath consecrated it.
"Go ye," said he to his eleven disciples, and in them to their
successors unto the end of the world, "go ye, and teach," or
disciple "all nations, baptising them in the name of the Father,




74                    ON BAPTISM.                  [sERM.
and of the Son, and of the Holy Ghost." Do you ask, whether
he meant to have this rite considered as of essential importance,
where the other graces and virtues of Christianity are not wanting?  Hear him declaring to the stewards of his mysteries, "IHe
that believeth and is baptised shall be saved." Hear them'proclaiming to the anxious multitude inquiring what they should
do, "Repent and be baptised every one of you, in the name of
Jesus Christ, for the remission of sins, and ye shall receive the
gift of the Holy Ghost." Do you ask whether the ordinance
may not be dispensed with, where it may be had, but is to be
considered as generally necessary to salvation?  Hear him saying to the wavering Nicodemus, "Except a man be born of water
and the Spirit, he cannot enter into the kingdom of God." If,
then, there be any respect for the authority of God, nay, if we
may not claim his mercies in any other way than that in which
he chooses to bestow them, this ordinance is of the highest and
most solemn obligation, in every case, where there are proper
subjects of it. If children are among the proper subjects of it,
as we shall, by and by, show that they are, what Christian parent can safely neglect to procure it for his offspring? And
what adult, who believes the Scriptures, and desires to partake
of the salvation that is in Christ, can allow himself to remain
unbaptised?  That it is the will of the Being who is our God
and guide, our Redeemer and Sanctifier, from whom, alone, we
can receive pardon of our sins and eternal life, is sufficient reason why this ordinance should be observed, even if we knew
not its utility, and there were no other considerations to entitle
it to our devout regard.
But we shall better understand this ordinance, its use and
importance will be seen in a strong light, if we proceed from
the authority of the Institutor, to the benefits to be derived
from the institution. And what are these?  It does nothing
less than seal to us, visibly, the conveyance to us on the part
of God, of all the infinite treasures of the gospel; its precious
salvation, its enlivening promises, its glorious privileges, its
blessed hopes.




IV.]                  ON BAPTISM.                     75
Mankind are by nature born in sin and the children of wrath.
Under the holy law of God they cannot live. But it hath
pleased their compassionate Creator, in consideration of his own
tender mercy, and of the mediation for them by his beloved
Son, to place thlem under a new and lenient covenant of grace,
in which are provided a covering for their sins, sanctification
for their spirits, and redemption from death to everlasting life.
This covenant is most mercifully adapted to their situation since
the fall. Without it their condition had been hopeless; in the
sight of the Almighty no flesh living could have been justified.
With a condescension as great as the mercy, God was pleased
when he communicated this covenant to his faithful servant
Abraham, to adapt the dispensation of it to the nature of man.
He stipulated with his creature, and for his better assurance
added signs to his word. He gave him circumcision to be to
him a sensible and significant seal of the righteousness which is
by faith; a visible and sure token, pledge, and remembrancer,
of the mercies and promises to which he had adopted him.
When the ever-blessed Negotiator of this new covenant, in the
fullness of time appeared in the flesh, that he might conform all
things to the tender character of the- dispensation by him, he
substituted instead of that painful rite, the easier and not less
significant ordinance of baptism. And this is now to us what
circumcision was to God's ancient people, a token and means of
our birth to new life; a seal of the pardoning mercy and covenlanted favour of God, and a pledge of salvation unto eternal
life, if we forfeit not, by a neglect of the condition of the covenant, our title to the inheritance. Whoever, therefore, would
have an interest in that covenant of grace assured to him, under
which alone mankind can hope for forgiveness and immortality,
it is needful he should be baptized in the name of the Lord
Jesus.
That you may the better apprehend the greatness of the benefits which baptism confers upon us, by bringing us under the
covenant of grace, let us descend to a more particular consideration of some of thb leading ones; adducing, as we pass, the




'76                   ON BAPTISM.                  [SERM.
evidences from Scripture of their certainty; and from the articles and liturgy of our Church, that they are embraced in our
belief. In the choice and order of them we will be guided by
the Church, than whom, upon this subject, we can have no better human instructor. She teacheth us that, in baptism we are
made "members of Christ, children of God, and inheritors of
the kingdom of heaven."
We are by baptism made members of Christ; that is, united
to him; made parts of the body of which he is the head, and
so long as we continue living members of the same, partaking
of his life, of his care, and of his glory. For, saith the Apostle, the Church is his body; and "baptism," as it is expressed
with much precision in the twenty-seventh Article, " is not only
a sign of profession, and mark of difference, whereby Christian
men are discerned from others that be not christened, but it is
also a sign of regeneration, or new birth, whereby, as by an instrument, they that receive baptism rightly are grafted into the
Church."
In this union with the Church, we become entitled to its instruction and prayers, to a participation of that light with which
God hath illlnined it; to access to the fountains of living water
which are set open.to the members of it; to the bread of life
which is provided for the sustenance at its holy table, and to the
aids of the spirit which proceedeth from the Father and the Son.
For from the head all the body hath nourishment ministered,
and being knit together by joints and bands, increaseth with
the increase of God. It is on account of the inestimable value
of this union with Christ, that we are instructed, whenever baptism is conferred upon any one, "with one accord" to give
thanks to Almighty God, " that it hath pleased him to regenerate" such person, "and graft him into the body of Christ's
Church."
Again. By baptism we are made, in a peculiar manner, children of God. Man was by nature the offspring of the Almighty. But by the fall, he lost his resemblance to his Maker,
and forfeited all claim to his favour. Yet God, in the greatness




IV.]                   ON BAPTISM.                      77
of his mercy and pity, hath devised a way of adopting him
again to himself; and restoring unto him his forfeited possessions. By the precious blood of his Son he is freed from the
guilt, and by the purifying influences of his Spirit, is cleansed
from the dominion of sin; and in baptism receives, as it were,
in symbol, this inestimable grace, being washed in its waters
from the stain of the original transgression and all past offences,
and blessed with the gift of the Holy Ghost.  "Arise," said
Ananias to the converted Paul, "be baptized and wash away
thy sins, calling upon the name of the Lord." " Repent," said
St. Peter, "and be baptized for the remission of sins, and ye
shall receive the gift of the Holy Ghost."  "Because ye are
Sons," saith the great Apostle of the Gentiles, " God hath sent
forth the Spirit of his Son into your hearts, crying Abba, Father." Pardoning their sins, and renewing them by the Holy
Ghost, the Almighty, in this ordinance, formally receives them
anew into his family, and conveys to them visibly, as by a deed
authenticated with his seal, a provisional title to all the privileges and expectation which he hath revealed, as belonging to
the children of adoption. By baptism, says the Article of the
Church upon the subject, the promises of the forgiveness of sin,
and of our adoption to be the sons of God, by the Holy Ghost,
are visibly signed and sealed.
" I suppose," says the profoundly learned and eminently pious
Mede, "that in the baptism of our Saviour the mystery of all
our baptisms was visibly acted, and that God says to every one
truly baptised, as he said to him, (in a proportionable sense,)
thou art my son in whom I am well pleased."
But this leads me to observe, further, that in this ordinance
we are made inheritors of the kingdom of heaven. It is the
title and pledge, to those who truly receive it, of immortality and
eternal life. God, as it were, puts into our hand the charter of
our interests in a better world, sealed with his sacramental seal,
that we may be assured of the immutability of his counsel, and
have strong consolation, who have fled for refuge to the hope
set before us in the gospel. Thus, according to the Scripture,




78                    ON BAPTISM.                  [SERmI.
we are made not only children, but also "heirs; heirs of God,
and joint heirs with Jesus Christ." Being " buried with him in
baptism," and therein also risen with him, we are "begotten by
the resurrection unto a lively hope, to an inheritance incorruptible and undefiledl, and that fadeth not away, reserved in heaven
for us."
In short, in the gracious covenant, that is in Christ Jesus, are
provided for mankind, the pardon of their sins, the promise of
God's spirit and eternal life. In the ordinance which he hath
most graciously appointed for the purpose, God meets us with
this covenant, he puts it into our hands and says, be faithful to
the conditions therein contained, and I add my oath to my
word, that the mercies thereof shall never fail.
There are two objections to what has been said, which may
arise in your minds; but which, it is incumbent upon you, if
you would not be spoiled through philosophy and vain deceit,
instantly to repel. The first reproaches the simplicity of the
ordinance. Can it be, it may be asked, can it be, that on the
simple ceremony of washing with water, so great and important
interests depend?  Ah, my hearers, dare not to question the
sufficiency of the means which the Almighty hath chosen for
the accomplishment of any of his purposes. Reverence, humbly,
the institutions of God; and allow not yourselves to be drawn
to doubt, that he will render them effectual to the ends for
which he hath ordained them. The objection proceeds from
not considering, that where the word and power of God are
engaged, the result does not depend upon human perception of
the efficacy of the means. Cannot he whose healing power
rendered the waters of Jordan effectual, by the word of his servant, to recover the Syrian from his leprosy, accompany the
waters of baptism by the power of his grace, and render them
effectual, to cleanse his redeemed from  the guilt and consequences of sin? Cannot he, who, at the baptism of his beloved
Son, caused the Spirit to descend like a dove and rest upon him,
in every administration of baptism cause the same Spirit, in as
significant character, though not in visible form, to descend




IV.]                  ON BAPTISM.                     79
upon the souls of those whom he is receiving to the adoption of
sons? What, though no cloud overshadow them, and no voice
be heard from the cloud, cannot he, who has as easy access to
the spirits as to the bodies of men, in a still majesty move
upon the chaos of their affections, and, in due time, restore order
and harmony and beauty to their nature? To those who make
the objection, we would give the reasonable reply of his servants to the cavilling Naaman; "If the prophet had bid thee
do some great thing, wouldest thou not have done it? how
much rather, then, when he saith unto thee, Wash and be
clean."
But there is another objection of a more melancholy aspect.
It reproaches the consequences of this ordinance. How is it
possible, it may be asked, if baptism is thus efficacious, that so
many who have received it are destitute of all faith, and live in
trespasses and sins? We are obliged to concede the truth of
the afflicting fact; but this with some qualifications.  There
are persons, and blessed be God, the number of them is not
small, in whom the seeds which were sown in the infancy of
their new life, after having been choked for years by weeds,
which have had their growth and withered, do spring up and
produce their proper fruits, holiness and everlasting life. This
is, doubtless, many times the result of the mercies which were
sealed to them in baptism; for though man may depart from
his stipulations, the gifts and calling of God are without repentance. It must, however, be confessed, that there are many who
have tasted of the heavenly gift, and been made partakers of the
Holy Ghost, that seem to fall away; and go on still in iniquity,
and die, as well as live, without God or holiness. But this only
teaches us, that there is nothing irresistible in the moral operations of God; that the covenant of his grace and mercy, in
Christ Jesus, is conditional; and that in the performance of the
conditions, we are left perfectly free. Will it be said, that on
such persons remains the burthen of the original guilt of their
nature?  No. From this, in their baptism, they were entirely
delivered; they perish by their own transgressions. Will it be




80                    ON BAPTISM.                  [SERM.
said, that to them the Holy Spirit was not given? No. It
hath moved many times in the heart of every one of them. It
hath often called to them, and in a tone of anxious concern,
" This is the way, walk ye in it, when they have turned to the
right hand, and when they have turned to the left." But its
movements they have stifled; to its voice they have been "like
the deaf adder that stoppeth her ears;" they have resisted, and
grieved it, and turned it away. Will it be said, then, that for
them there was proffered no glorious inheritance? No. Heaven
was within their reach. And it is this, which, in the clay of
retribution, will aggravate their condemnation, and vindicate
the justice of their Judge, that when a title to the joys and
honours of God's kingdom was put into their hands, they preferred the dominion and pleasures of sin. The objection does
not affect the doctrine which has been delivered concerning
this important ordinance. It teaches us, rather, when God hath,
in baptism, lifted us from the mire, and set our feet upon a rock,
and ordered our goings; to take heed lest we fall. Whatever
in the covenant which is signed and sealed by this rite, our
merciful Creator hath vouchsafed to promise, " he, for his part,
will most surely keep and perform." But if, when he hath set
open the prison in which we were captive, and broken the fetters with which we were bound, and bidden us go forth to the
joys of freedom, and the light of day, any prefer to remain in
their prison, or go forth to such life as must bring them thither
again, does it set at naught the acts of the Almighty, if, persisting in their perverseness, they die in the pit after their bread
has failed. The case of such was foreseen by the Spirit of God;
and it is by a humbling figure that he hath illustrated their
state. It is unto them, according to the true proverb, " The dog
is turned to his own vomit again, and the sow that was washed,
to her wallowing in the mire."
The next inquiry in the order of treating this subject, is, when
mankind should be baptised? in which is embraced the question
concerning infant baptism, But I have already greatly trespassed upon your patience, and must defer this inquiry to an



IV.]                   ON BAPTISM.                      81
other opportunity. Meanwhile, my Christian hearers, who in
your infancy or adult state have been admitted to baptism, consider, soberly, how unspeakable are the blessings, how momentous the interests, how solemn the duties, which were involved
in that transaction.
Under the Captain of our salvation we have been delivered
from the bondage of sin. In the waters of baptism we have
passed through the sea. This probationary life is the wilderness before us. The grave is; as the river between us and our
inheritance. IHeaven is the Canaan of our. rest and felicity.
While we sojourn in the wilderness we shall encounter difficulties, be surrounded with temptations, and many times be in
danger of having our faith fail. If we are entangled in these
dangers, and by these trials are overcome, we shall not enter
into his rest. But, have faith in your God; resist the temptations to murmur, or to doubt; avoid the sins, which on every
side beset you; bear up patiently under your privations and
sorrows, follow steadfastly the steps of your leader, and joy unspeakable awaits you in the world to come.
VOL. I. —6




SERMON V.
ON BAPTISM.
ST. MARK, X. 14.
"Suffer the little children to come unto me, and forbid them not."
IN  a former discourse we have considered, why mankind
should be baptised; and have adduced the reasons of it
from the authority of the Institutor, God in Christ, and from
the benefits received in the institution. Under this latter head,
we have shown, that it doth nothing less than seal to us, visibly,
on the part of God, conveyance of all the infinite treasures of
his gospel; its precious redemption; its merciful conditions; its
enlivening promises; its glorious privileges; its blessed hopes;
particularly that in it "we are made members of Christ, children of God, and inheritors of the kingdom of heaven." And
let me here add, before I proceed further, that this high view of
the importance of baptism is authorized; this account of its interesting nature confirmed, by the language of the first Christian
writers, who style it, with impressive eloquence, the sacrament
of absolution; the regeneration of the soul; the robe of light;
the communication of the passion and resurrection of Christ;
the garment of immortality; the seal of God.
If such be the importance of this ordinance, it becomes an interesting inquiry, when mankind should be baptised? which
was the second thing proposed in the order of treating this subject. And what Christian parent, that looks upon his children,
and considers their exposures in this life, and their liability to




ON BAPTISM.                      83
be snatched away by death, is not ready to meet me with his
little ones, at the threshold of the inquiry, and say, may I not
obtain for these, this blessed initiation into the school of Christ;
this remission of sin, and protection of the Holy Spirit; this
adoption by new birth, into the family and favour of God; this
title and pledge of eternal life?  Yes, Christian parents, this is
not only your privilege, but your duty. The Church teaches
you not to doubt, that our heavenly Father favourably alloweth
the charitable work of bringing infants to his holy baptism;
and instructs her ministers, in every parish, to " admonish the
people, that they defer not the baptism of their children longer,
than the first or second Sunday next after their birth, or other
holy day falling between, unless upon a great and reasonable
cause."
In answer, then, to the inquiry, when mankind should be
baptised? we say, in the first place, as soon after they are born
as it can conveniently be done. But there are those, who, for
some cause or other, have not been so happy as to receive baptism in their infancy. To their case we shall, in the second
place, give a separate consideration.
Obvious upon the first reflection it is, that benefits, so unspeakably momentous as those conferred in baptism, have been
shown to be, should be secured to every human person, as soon
as it can with propriety be done. Now, if there be nothing in
the nature of the thing; nor in the instructions of Christ; nor
in what we know of the practice of the Apostles and primitive
Christians, to exclude infants from this ordinance, but on the
contrary, many reasons, and strong evidences, that from the beginning they were admitted to a participation of it, and moreover, difficulties which are awful and insuperable, attend any
other supposition, who will not perceive, that it is the right and
duty, the privilege and obligation of every Christian, to claim
early for his offspring, the benefits of this sacrament. These
several points I hope, my hearers, through the assistance of
God, to establish to your satisfaction.
We are first to inquire, if there be any reason arising from




84                     ON BAPTISMI.                  [SERIM.
the nature of the thing to, exclude children from this important
ordinance.  Now it is to be remembered, that in baptism, the
subject of it is altogether a recipient of favours.  He does
nothing in the act to merit the gifts he receives. There are, indeed, qualities requisite to bring him into a condition for the
application of these favours; but this requisition supposes him in
a state in which these qualities are needed and attainable. If
his state be such as not to admit of their existence, thev cannot
be necessary; and it would be unreasonable to suppose that God,
in such cases, requires them; or will withhold those benefits of
the ordinance, which are absolute and applicable, on account of
the absence of qualities, for which, in fact, there was no place.
God hath graciously given to mankind in the gospel,. a charter
of redemption and eternal life. He hath, too, given them baptism, to be, as it were, his visible seal of that charter, a means
of enabling them to realize its grace, " and a pledge to assure
them thereof." Repentance and faith are, indeed, required of
adult persons, before they are received to baptism; and with
great fitness; for it could neither honour God, nor benefit themselves, to be baptised into that which they believed to be false,
or to, seek remission of sins which they were willing to retain.
But this requirement supposes, in the very making of it, that
they of whom it is made have occasion and power to repent,
and opportunity and capacity to believe. And I cannot see how,
without instructions to that effect, it can be inferred from such
requirements of such persons, that others, who are incapable of
the qualities required, are cut off, on that account, from the
mercies of the covenant, as far as they are capable of them, or
from the benefits of its use.  Repentance was a condition of
the baptism which John preached.  Our blessed Lord knew no
sin, and therefore could exercise no repentance. Yet for the
sake of other advantages appertaining to the act, Jesus was
baptised of John in Jordan.  Now, of active faith infants
are incapable.  And unless we suppose that they may, at this
initiation into the school of Christ, have faith, as it were, in the
seed, which if it be not suffered to perish, will spring up, in due




v.]                   ON BAPTISM.                     85
time, and produce fruit, I do not know how they call have any
faith. Having, moreover, committed no actual sin, they are not
capable of repentance. The stain of the original transgression
is their misfortune, not their crime. And surely, the innocence
which they bring to the waters of baptism, cannot render them
less acceptable to God, than the most penitent sinner, for actual
transgressions, is rendered by his repentance. They are, therefore, to be baptised for those advantages of baptism which they
need, and of which they are susceptible. And do they not
need to be relieved from the doom of the original trangression,
to be adopted anew into the family of God, and to have the renewing influences of his Holy Spirit? That repentance, faith,
and obedience, which afterwards become necessary, and by which
the Christian life is not only begun, but continued and perfected,
may, as will presently appear, be stipulated for them, in their
unknowing and helpless state, by those whom God has made
the guardians of their interests.
Shall I be told, that under the gospel dispensation, repentance
and faith are qualifications without which there can be enjoyed
no spiritual blessing? Look back to the conduct of the Redeemer. In the days of his flesh, "they brought young children unto Christ, that he should touch them. And he took
them up in his arms, laid his hands upon them, and blessed
them."  What but spiritual blessings could our poor and despised Lord have then bestowed?  And if by the imposition
of his hands they could receive spiritual blessing, why not by
the application to them of those waters of baptism, by his ministers, which he hath ordained as the means of conveying his
grace, and the " pledge to assure us thereof?"
Shall I be told that baptism is, as we have stated, the seal of
a covenant; and that children are incapable of entering into a
covenant? I ask, whether it is not the right, nay, I go further
and say, the duty, of every parent to make, in behalf of his yet
unconscious child, such temporal contracts as will be for its advantage? How much rather, then, such contracts as will be for
its spiritual and eternal benefit; especially if the good con



8 6                   ON BAPTISM.                  [SERM.
tracted for, and the conditions stipulated, be such as it would
have been not only his interest but his duty to have pursued,
whether any covenant binding him thereto had been made for
him or not. But the objection that children are incapable of
entering into covenant, is overturned by sacred fact and the
authority of God. "Ye stand this day," said Moses to the people of Israel, in the plains of Moab, " ye stand this day, all of
you before the Lord your God; your little ones and your wives,
to enter into covenant with the Lord thy God, and into his oath
which the Lord thy God maketh with thee this day; that he
may establish thee to-day for a people unto himself." And
above all this, was not circumcision the seal of a covenant?
Was it not the seal of a covenant which involved spiritual
blessings and religious obligations? Was it not a covenant, the
same in substance with that in which we rejoice, having Christ
for its Mediator, and for its end, the acceptance of the righteousness which is by faith? Yet, were not children subjects of
the seal of this covenant? Was it not the command of God to
the parent to give to his infant offspring this seal, and his solemn declaration that the man child who had not received it
should be cut off from his people?
What reasons, then, arise, from the nature of the thing, to
exclude infants from the baptism of the gospel? Surely, it is a
consistent and most excellent charity; surely, it is not only the
right, but the duty of those whom Providence has made the
guardians of the welfare of any infant, to think and act for him
in those important concerns in which he is unable to think or
act for himself; and especially to obtain for him the unspeakable benefits of the Christian baptism, by promising those
things in his name, which, unless they disbelieve the Christian
religion, they must know such infant, when he comes to age,
would, whether they had stipulated for him or not, be bound to
perform.
I have dwelt thus long on the difficulties arising from the
nature of the thing, because these are most frequently urged.
You have seen that they are without foundation. Is there,




V.]                   ON BAPTISM.                     87
then, secondly, any reason arising out of the instructions of
Christ upon the subject, to exclude infants from his holy baptism? Let us advert to the commission which, when about to
return to the Father, he left with his Apostles.  "Go ye and
make disciples in all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost." Children are
a part, and no small part of every nation. They are a part, for
the welfare of which, God, in the transactions concerning Nineveh, hath declared himself to be tenderly careful. They are a
part of which Jesus always manifested himself to be a fond and
zealous friend. Unless, then, there were any customs or circumstances prevailing at the time, to have led them to the
opinion, what was there in the instructions given to his Apostles, to induce them to suppose that children might not be received as pupils to be taught of him, and have in t]his ordinance
the seal and means of grace. Were there, then, any such customs or circumstances? On the contrary, there were prevalent
ideas and usages which sufficiently explain why our Lord gave
no express instructions upon the point; and must have left his
Apostles without such instructions to infer, that to infants as
well as adults, this sign of the covenant was to be given. It
was matter of notoriety to them that circumcision, of which this
rite took place, was conferred generally upon its subjects in
childhood. And, moreover, baptism was not to the Apostles a
new ceremony. The Jews, from the first sanctification of their
ancestors by water, had used it. And to whom were they in
the habit of applying it? Not only to every adult proselyte,
but to all his children; and, as would appear from their best
writers, to their own infant offspring. Certain, however, it is,
that they received no convert to their religion without washing
him with water; that they baptized, at the same time, all his
offspring; and that they considered them after this application
of this ordinance as new born, and the ordinance as the instrument of their regeneration. This explains our Lord's surprise,
that Nicodlemus, a master in Israel, understood him not when
he said, in allusion to his holy baptism, a person "must be born




88                   ON BAPTISM.                 [SERM.
again before he can enter the kingdom of God."  This was
probably the reason which induced our blessed Lord, who seems
to have avoided doing any unnecessary violence to the customs
of his nation, to adopt the washing with water to be the token
of initiation into his Church. It is this alone which can satisfactorily explain to us why he did not deem it necessary to give
any express instructions upon this important question. Yea,
this is sufficient to induce us to believe, that as no exceptions
were made in the command to baptize, the Apostles would naturally, I had almost said unavoidably, be led to apply the
ordinance to all such as they had been accustomed to consider
subjects of circumcision and of baptism.
This we shall find to have been actually the case, if we proceed to consider, thirdly, what we know of the Apostles' practice. There is no mention upon record of the reception or rejection of children, as such, in the administration of this ordinance by the first Apostles of our Lord. To him who knows
that there was in their nation an established usage, this silence
will afford a presumptive evidence that they introduced no innovation. The silence of their enemies affords a similar presumption. When we consider the tenacity with which men
cleave to their religious rites when they are invaded, and especially the horror and indignation with which they would meet
an attempt to deprive their offspring of religious blessings to
which they had been accustomed, it is a strong ground for presuming that the first Christians did not cut off children from
such benefits as they were used to receive, that the adversaries
of the gospel, who were sufficiently eager to disparage it in the
estimation of the populace, did never charge it with what would
have been a very popular objection, the diminishing of the
privileges and blessings which had before been enjoyed by their
children.
But though we have no positive record; as, indeed, if the
thing were done by no new command, but in conformity with a
prevalent usage, we should expect none; yet have we strong
intimations, and these, such as upon the supposition are most




v.]                   ON BAPTISM.                     89
naturally given, that the Apostles received children. into the
Church by this ordinance of their Lord. St. Peter exhorted
the multitude to be baptized, because the promise was to them
and to their children; and if the children were heirs of the
promise, is it probable he refused them the seal; especially,
when he knew, that the ancient sign of it was given to the little
ones, and had heard his Lord say, "that of such was the kingdom of heaven?" All the members of a family, also, in more
instances than one, received this ordinance, on the conversion
of a parent, by the Apostles' hands. Of the pious woman of
Thyatira, it is recorded, that when the preaching of Paul brought
her to the knowledge of the truth, she was baptized, and her
household. And the astonished jailor, who was converted at
midnight, by a miracle, " was straightway baptized," we are told,
" he and all his." Under this head, it is to be added, that St.
Paul, in his epistle to the Corinthians, tells them, as an advantage
of a believing parent's abiding with an unbelieving one, "that
thereby their children became holy;" that is, according to the
meaning of the phrase in the sacred dialect, and particularly in
the writings of the same Apostle, were devoted to God, which
could only be done by baptism. And, accordingly, the most
pious commentators of the first ages, and the most learned ones
of modern times, in interpreting this singular passage, consider
it as a declaration that, by the right and influence of the pious
parent, the children were baptized.
Still, it may be, you ask for more certain demonstration of
the Apostolic practice. It is to be obtained; for we have full
and unequivocal testimonies how they conducted, who succeeded
the Apostles, and from them derived their instructions. If it
would not be considered as an affected display of learning, unbecoming this holy place, I might adduce to you Justin Martyr,
who lived only forty years after the age of the Apostles, testifying, that in his time there were many persons living, of sixty
and seventy years old, who were regenerated and made disciples
of Christ, in their infancy. I might adduce a work of the same
age with this writer, in which it is stated, that children are




90                    ON BAPTISM.                 [SERM.
allowed to enjoy the good things that come by baptism, by the
faith of them that bring them to the ordinance. I might adduce
to you, Ireneus, who lived among those that had seen the Apostles, and received his instruction under Polycarp, the venerable
disciple of St. John, saying, that the Redeemer makes infants
holy, and saves infants and little ones, and children and youths,
and elder persons, all who, through him, are born anew, or baptized unto God. I might adduce, not long after him, the learned
Tertullian, representing the children of a Christian as sanctified
by the discipline of the institution, whereby it is manifest, from
the context, he intended baptism. I might adduce to you, from
the next age, the renowned Origen, of Tyre, whose father and
grandfather were Christians, and who demands, as concerning a
thing which had always been established, why, if they are not
encumbered with original sin, infants are baptized? Nay, and
declares, that the Church had received from the Apostles a tradition, to give baptism to little ones; for they, says he, to whom
the divine mysteries were committed, knew that there is, in all
persons, the natural pollution of sin, which must be removed
by water and the Spirit. Not far after him, I might adduce to
you the zealous Cyprian, relating, that in his time a question
was started, not whether baptism might be administered to infants, but whether it should not be deferred till the eighth day.
This most credible witness would testify to you, that he sat in
a convention of sixty-six bishops, who were unanimously of
opinion, that from baptism, and the grace of God, who is benignant to all, none ought by us to be prohibited, and as this is
to be observed with respect to all, so, especially, is it to be observed and retained with respect to infants, and those who are
just born, who, by their tears with which they begin the world,
might in reason obtain more from our help, and the divine mercy.
In the fourth century, I might adduce Gregory Nazianzen, replying, in an oration upon the subject, to the question, whether
children, who can neither know the loss, nor be sensible of the
grace of this ordinance, should be baptized, that it is better for
them to be sanctified when they have no sense of it, than that




V.]                   ON BAPTISM.                     91
they should die unsealed. I might go on to adduce to you witnesses,.increasing with the years, till I brought you to the
active and elaborate Augustin, who, after declaring that the
baptism of infants rests upon the authority of the universal
Church, delivered by the Lord, and by the Apostles, says, " Let
no man whisper to us other doctrines. This the Church hath
always had; this it hath received upon the faith of the predecessors; this it keeps perseveringly to the end."
Such, my brethren, are the grounds upon which we maintain
the doctrine of the Church, that baptism is to be administered
as soon after birth as it can conveniently be done. They are
grounds which she can never leave. Uponlany other, she is
surrounded with difficulties, awful and insuperable. Take from
her the right of admitting your children to the benefits of baptism, and she must believe that the tender and liberal dispensation of her Lord is less indulgent to them than the rigorous
dispensation of the law.  She must believe that the sweet
innocence of the new-born babe is less acceptable to God than
the penitence of a hoary offender. She must believe, that while
they who are mature, are required to become as little children,
before they can enter the kingdom of God, little children are
excluded from being initiated into that kingdom because they
are such. Yea, she must stand by the graves of the infant offspring of her members, and have no covenanted assurance of
their salvation and immortality. For if they are cut off from
admission into the Church militant on earth, what certainty can
she have of their admission into the Church triumphant in
heaven. She shrinks from the difficulties; and rejoices that
grounds are so clear, so strong, and so extensive, upon which
she can perpetuate her Master's tender words, " Suffer the little
children to come unto me, and forbid them not."




SERMON VI.
ON BAPTISM.
ACTS, viii. 36, 37.
"See, here is water, what doth hinder me to be baptized " And Philip said,
"If thou believest with all thine heart, thou mayest."
HAVING, in a previous discourse, shown, at large, why
mankind should be baptized, deducing from the authority
of the Institutor, and the benefits of the institution, its solemn
obligations and unspeakable importance, we, the last Lord's day,
entered upon the second inquiry proposed, at the opening of
these discourses, in the order of treating this subject, viz: when
they should be baptized? At the threshold of this inquiry, I
could not forbear fancying myself met by the Christian parent,
bringing with him his beloved children, and under the consciousness of their exposures in life, and liability to death, demanding
of me eagerly, may I not obtain for these this initiation into the
school of Christ; this remission of sin, and protection of the
Holy Spirit; this adoption by a new birth into the family and
favour of God?  Having shown, that there is nothing in the
nature of the thing; nor in the instructions of Christ; nor in
what we know of the practice of the Apostles and primitive
Christians, to exclude infants from this ordinance, but that, on
the contrary, there are many reasons, and strong evidences for
believing, that from the beginning they were admitted to a participation of it, and, moreover, that there are difficulties which
are awful and insuperable attending any other supposition, we
arrived at the conclusion, than which there is no doctrine of the




ON BAPTISM.                     9 3
Church established upon a broader basis, that it is not only the
right, but also the duty, of every Christian parent, to obtain early
for his offspring, the benefits of this sacrament. After a very
full investigation of the question, it appeared most clearly evident, in the first place, in answer to the inquiry when mankind
should be baptized? that this ordinance should be administered
where sureties for the child can be found, as soon after birth as
it can, conveniently, be done. As there are many persons, who,
for some cause or other, have not been so happy as to receive
baptism in their infancy, it was proposed to give to their case, in
the second place, a separate consideration. An attention, as
brief as it well may be, to the inquiry with respect to them, now
asks your indulgence; and this, with some inferences, from the
interesting truths, to which the inquiry will have conducted us,
shall close our observations upon the second part of the general
division of the subject.
At the first promulgation of the gospel, a large part of thoser
to whom the Apostles and Evangelists administered baptism
were, necessarily, adults. From among the Jews and Gentiles,
they came to the Church as doves to the windows; and in admitting them, the ministers of the Church governed themselves
by those requirements which arose out of the nature of the thing,
or were suggested to them, in the instructions of their Lord.
It is evident, the case of infants is very different from that of
adults. The latter bring with them to the waters of baptism,
actual sins which are their crime, as well as the inherent corruption of their nature, which is their misfortune; and from the
former, God gives no remission but upon repentance. They
bring, also, matured understandings, capable of hearing, and
weighing, and embracing the gospel, and God requires that
they to whom it is preached should believe if they would
be saved by it.  They, moreover, are capable of making
for themselves any stipulations which are necessary; and God,
in great wisdom and mercy, has annexed to the covenant of his
grace, conditions, on the part of the subjects of it to be fulfilled,
to which it is meet and right that they who are of age to do it,




94                    ON BAPTISM.                  [SERI.
should, when they are receiving the seal of the covenant, in their
proper person, manifest their assent. It was, probably, with
such persons in his view, that St. Peter said, " Baptism doth now
save us, not the putting away the filth of the flesh, but the answer of a good conscience towards God."
It would seem, then, upon a very little reflection, that until
they possess and are able to profess, " repentance towards God
and faith in the Lord Jesus," persons of mature age should not
receive Christian baptism. For, as we have already intimated,
it can neither honour the Deity nor benefit themselves, to be
baptized into a faith which they believe to be false, or to seek
remission of sins which they are willing to retain. Accordingly,
if we advert to the proceedings of the Apostles and primitive
Christians, we shall find that these qualifications were required
before admission to baptism, of all those in whom they could
exist. When the multitude, upon the powerful preaching of
St. Peter, were pricked at the heart, and demanded of him and
the rest of the Apostles, " Men and brethren, what shall we do?"
he replied and said, " Repent and be baptized every one of you
in the name of Jesus Christ, for the remission of sins, and ye shall
receive the gift of the Holy Ghost." And when the devout
treasurer of the queen of Ethiopia, to whom Philip had showed,
from the wonderful prophecies of Isaiah, that Jesus is the Son
of God, said to the Messenger of the Most High, " See, here is
water, what. doth hinder me to be baptized?" The holy Deacon
answered, " If thou believest with all thine heart, thou mayest."
Indeed, the necessity of these qualities seems implied in the commission to baptize, first given to the Apostles; for it is difficult to
conceive how any person can be made a disciple of Christ who
neither believes his authority as a teacher, nor desires his instructions and grace. On this necessity, arising from the nature
of the thing and the words of the commission, were founded those
solemn renunciations and promises which the Church hath required to be made at every administration of baptism, from the
earliest age to the present day. To renounce the Devil and every
evil work; to believe the doctrines revealed by Christ, and to be




vi.]                  ON BAPTISM.                     95
obedient to the will of God, are conditions upon which the mercies of the gospel are to be inherited, an&without specifying
them and requiring a promise to observe them, from every adult
candidate for baptism, I know not that the zeal of the conveyance of those mercies, was, even in the earlier ages of Christianity, permitted to be given. These renunciations and promises
are retained by our Church in the baptismal office; and she hath
expressed her sense of the necessity of the substance of them,
when to the question "What is required of persons to be baptized?" she replies in her Catechism, " Repentance, whereby they
forsake sin; and faith, whereby they steadfastly believe the
promises of God made to them in that sacrament."
But though without repentance and faith, there is no baptism
for those who are capable of repenting and believing, yet where
these qualifications are possessed, the ordinance should not be
delayed. As soon as the heart is turned from sin unto God,
and unto Jesus Christ whom he hath sent, and the mind is sufficiently instructed in the great doctrines of his gospel to know
what it embraces, the person should hasten to this holy fount,
that in its waters he may "die from sin and rise again unto
righteousness," prepared for the holy and exalted duties, and
invested with all the glorious privileges and immortal hopes,
unto which, by this new birth, the children of adoption are begotten. It is not necessary, I conceive, that he should tarry till
the Christian life is perfected in him. It is sufficient that he is
prepared and ready to begin it. There are many truths to be
learned, and many excellencies to be acquired in the teaching
which follows the ordinance, yea, even unto the end of the
Christian's career. In the Apostolic Church the interval was
not long between conversion and baptism.  "Why tarriest
thou?" said Ananias to the newly converted Paul: " Arise, and
be baptized, and wash away thy sins, calling on the name of the
Lord." The pious treasurer of Candace, who came from far to
Jerusalem to worship, and as he returned read in his chariot the
word of God, had but just become acquainted with the wonderful character, and sufferings, and mediation of the Redeemer,




96                    ON BAPTISM.                  [SERM.
when he desired i;: be sealed as one of his, and going down with
Philip into the w.~', received ipi baptism the token and pledge
of the mercies tl a are in Christ Jesus. And though in subsequent ages, a discipline was assigned to candidates for the
ordinance, this was rather a matter of prudence than necessity;
as appears from the considerations, that the term of preparation
was of various duration in different places; and that the ordinance was immediately administered upon a profession of faith
and penitence, whenever the circumstances of the case required
it. When Arintheus, a Roman consul, was on his sick bed
converted to Christianity by his pious wife, he was immediately
baptized, and the sentiment is established among the earlier
Christian writers, that unto those who are brought to the first
principles of the truth, baptism, if they are in danger of death,
should be immediately given, in hopes of the resurrection. It
is at the entrance of the Christian life, when the soul has turned
to its Creator, and is willing to be led by his Son to righteousness and peace, that God, if I may so speak, meets us with this
animating and efficacious ordinance. And in this, he is seen
the true Father of the returning prodigal. While yet he is a
great way off, in his rags and poverty, the Father goes to meet
him. He brings him to his house, the Church. He commands
his servants, the ministers of his Church, to bring forth the best
robe, the robe of his Son's righteousness, and, by baptism, to
put it on his recovered child; at the same time they put, as it
were, a ring, the signet of favour, the token of affection, upon
his hand, and shoes upon his feet, when they have washed them,
that he may walk pleasantly in the paths of holiness. In the
holy eucharist the banquet of reconciliation and gladness is prepared for him; and the members of the family, whether militant
on earth, or triumphant in heaven, partake of the Father's joy,
that a child, who was dead, is alive again, that one who was lost,
is found.
We have now considered the question of infant baptism, and
have shown, that children are not excluded front this important
ordinance, but that it should be administered as soon after birth




VI.]                  ON BAPTISM:                     97
as it can conveniently be done. We have also considered the
case of those, who, from any cause whatever, have not been so
happy as to receive baptism in their infancy; and have shown,
that they should obtain for themselves this ordinance, as soon
as their hearts are turned from sin unto God, and they find
themselves desirous to embrace the truths and partake of the
mercies which are revealed in Christ Jesus. These two inductions are sufficient to satisfy the second inquiry upon this important subject, viz: when mankind should be baptized?
And, in looking back upon them, some inferences press themselves upon my view, without a notice of which I cannot dis:
miss this head of discourse.
In the first place-parents! how great is your felicity in
having for your offspring the benefits of this sacred ordinance.
How consoling, as that babe slumbers by your side, to know
that from the guilt of the nature in which it was born, it hath
been washed in a fountain set open by God. How blissful as
its little mind begins to expand, to reflect, that it shall endure
and expand forever, having a charter of immortality sealed
with the seal of God, and being destined, if it forfeit not its
inheritance, to flourish among nobler beings in regions of eternal day. How happy, when thinking of the temptations and
sorrows to which it nmst be exposed in this evil world, to be
able to plead for it with the Father the promise of his protecting Spirit; and to say, I have caused it to be entered in the
school of the Redeemer, where, if I keep it there, and it be
diligent, it shall find wisdom, and safety, and consolation.
What a fund of joy, then, with respect to the present condition
of his offspring, is this simple ordinance to the truly Christian
parent.
But there is lifted up to me a countenance overspread with
gloom. It seems to say, I had a child. I brought it to be
washed in the waters of baptism. It was just beginning to
learn its duty and to lisp its love. But death came. He tore
from my arms my struggling babe. I shall see my child no
more!-Afflicted mother! learn a new motive to rejoice in God
VOL..- 7




98                   ON BAPTISM.                 [SERM.
your Saviour. Your child, in its baptism, had been washed
from sin, and adopted of God; and sooner shall heaven and
earth pass away, than its little spirit shall fail. Its lot is happy.
It has escaped the hazards of a probationary life, in which,
though it had been washed, it might have become again defiled;
perhaps, defiled beyond reclaiming, and thus have forfeited its
heavenly inheritance. A seraph now, it is the care of angels.
Amidst the spirits of the just, it " follows the Lamb, whithersoever he goeth." Be patient. Be holy. Be innocent and
humble, like your child. And you shall one day find it in a
situation-oh! how shall I express its bliss?  It will greet you
with smiles; reposing on the bosom of its God.
Again.  How tender is the care, how condescending the
mercy of our heavenly Father, that, though by committing
many actual sins we have most grievously offended him, he
hath, for our encouragement, provided a visible seal, a sensible
pledge, of his pardon and favour, if we will turn unto him and
live. Penitent offender in this laver of regeneration, "though
your sins have been as scarlet, they shall be made white as
snow; though they have been red like crimson, they shall be as
wool." Hast thou been washed therein? Remember thy obligations. How shalt thou claim the love of the Almighty, if, having renounced the pollutions that are in the world, and promised
to believe, and do, what he hath commanded thee, thou again
givest thyself up to work iniquity, and departest from the living
God? Art thou yet unwashed with baptism? Come to the
waters. Repent, and be baptized for the remission of sins.
Dost thou fear that thou art destitute of that faith and repentance which must be brought to the ordinance? Ah! remember
that without the qualities which are necessary to fit thee for the
Church upon earth, thou canst have no admission into the kingdom of heaven.
Once more. It is plain, from what has been said, that infants
are admitted to baptism on the faith of those who bring them,
and the stipulations which are made for their Christian education. How solemn, then, the responsibility which rests upon




VI.]                      ON BAPTISM.                           99
their parents and sponsors. The Church, indeed, is ill some
degree their guardian.  And she does for them what she can.
When she offers in her litany the tender petition for young children she has them in her thoughts.  She has provided her catechism for their instruction, and commanded very solemnly her
ministers to feed those lambs. In all the ministrations of the
sanctuary, she furnishes means for their growth in grace, and in
the knowledge of their Lord and Saviour Jesus Christ. But,
for the better securing of their Christian education, she hath
from the beginning required sponsors at their baptism to pledge
themselves for the same. And to their arms she returns them
as soon as they have been washed, to be their peculiar charge,
till in confirmation they take upon themselves the promises and
vows which, when they were helpless and unconscious, the charity of their friends made in their behalf.*
* The duties of Sponsors are explained in the Sermons on Confirrnation. As
these were not delivered as a part of the series on the Ordinances and Rites of
the Church, they were given by the late Bishop DEHON to the Protestant Episcopal Society for the Advancement of Christianity in South Carolina, and were
published in 1818. They may be had of E,. Thayer, the Society's Bookseller,
No. 25 Broad-street, Charleston.




SERMON VII.
ON BAPTISM.
ST. MATTHEW, xxviii. 19, 20.
"Go ye, therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost, teaching them to observe all
things whatsoever I have commanded you, and lo, I am with you alway,
even unto the end of the world."
SOME of you, my brethren, may remember, that in order to
embrace all the interesting and important views of baptism,
it was proposed when we first turned our attention to this subject, to consider why mankind should be baptized, when they
should be baptized, how they should be baptized, by whom
they should be baptized, and where they should be baptized?
To the first and second of these heads we have given a very
full consideration; a consideration necessarily rendered long by
the greatness of the consequences involved in the inquiries, and
the investigations which were necessary to clear and satisfy
them. We come now, in the third place, to consider how baptism should be administered? And upon this head of discourse,
I need not in this audience be very diffuse, but shall content
myself with stating only such particulars as will explain and
vindicate our mode, and furnish us with an answer to give to
every man who asketh a reason of the practice of the Church to
which we belong.
We observe, first, that baptism is always to be administered
with water. There is represented in the ordinance the purify



ON BAPTISM.                   101
ing and sanctifying of the whole man, by the pardoning mercy
of God and the gracious influences of his Holy Spirit. Of this
change, the action of water upon the body affords a most significant representation. This cleansing and refreshing element
has, indeed, been used in all religions, to express in figure the
state of purity in which man, when he would have the love and
favour of his Maker, must endeavour to be found. Ablution
with water was a part of the Pagan's worship, and the Jew had
his holy washings appointed by the Most High. With great
propriety, therefore, and condescension to our nature, did the
blessed Institutor of the Christian baptism consecrate this element to be the emblem of his blood and spirit to his Church;
these by their purifying, sanctifying, and invigorating influence
doing that to the spirit which water by its cleansing and refreshing power does to the bodies of men. And as we can admit of
no baptism as valid if administered with any otlher substance,
neither can we conceive of any true and sufficient baptism without this. If the visions of men have led any to rely upon internal baptisms by the word or spirit, to the neglect of the
external rite, we have no such doctrine in the Church of Christ.
His declaration is, that a man must be born of water as well as
of the spirit, if he would enter the kingdom of God. And
when the devout Cornelius and his friend had been filled with
faith and the Holy Ghost, the Apostle demands, " Can any man
forbid water, that these should not be baptized, who have received the Holy Ghost as well as we?"
But though water is indispensably necessary in every Christian baptism, so much so that no man, be his other religious
attainments what they may, can, without it, be said in the way
of his appointment, to have put on Christ, yet the mode of applying the element, whether by immersion or affusion, seems
not essential to the validity or efficacy of the sacrament. Had
it been, the Scriptures would not have been silent upon the subject. They leave us unable to gather either from express instructions or from the import of the terms used, or from analogous cases, or from recorded facts, that it is of essential conse



102                   ON BAPTISM.                  [SEIM.
quence or was of universal practice, to apply the waters of baptism in either manner, to the exclusion of the other. It is
highly probable that under different circumstances each was
used. And, indeed, if no command upon the subject was given
by our Lord, it would appear reasonable, upon reflection, that
the certainty and efficacy of the ordinance does not depend
updn the quantity of water which is used, but that it is sufficient that there be preserved in the mode that emblematical
representation of the inward and spiritual grace, for which the
outward visible sign is chiefly instituted. The mode of affusion is generally practised in our Church; and the grace which
is represented by the rite is frequently expressed in Scripture
with manifest allusion to the cleansing, sanctifying, and blessing
of beings and things under the law, by such phrases as pouring
water upon the subjects of it; sprinkling them with pure water,
and shedding upon them that which they receive. In climates,
indeed, in which total immersion in water would not be safe nor
pleasant, or would not be so consistent with decency and order
as another mode, or in which the cleansing power of water is
daily applied to a part only of the body, it is evident that the
significance of the symbol is preserved with as great force and
with greater propriety, by the use of affusion or sprinkling in
baptism, rather than of immersion.
But it may be asked, does not the term by which this ordinance is named, intimate the necessity of immersion? I answer
no. The passages are numerous in the sacred volume, in which
partial washings and applications of water, or blood, by sprinkling, are expressed in the original language by the word from
which we derive the term baptism. Thus, when St. Paul, in
his epistle to the Hebrews, speaking of the ceremonial law, says,
it " stood only in meats, and drinks, and divers washings," the
word rendered in our translation, washings, signifies, in the
original, and is elsewhere translated, baptisms.  What were
these baptisms? Unquestionably, those legal purifications and
sanctifications, which were most of them, as the Apostle himself
witnesses, made by sprinkling. Thus, also, when the Pharisee




VII.]                 ON BAPTISM.                   103
with whom our blessed Lord condescended to dine, is said to
have marvelled that he had not washed before dinner, the word,
rendered in our Bible, washed, in the original signifies baptized.
But this customary baptism of the Jews, which Jesus had on"
this occasion omitted, was a partial application of water to 4he
body, as you may learn by express declaration of holy writ, and
by the account and use of the water pots, which stood, after the
manner of purifying of the Jews, in that house, in Cana of
Galilee, where the marriage was celebrated, which was honoured
with the presence and first miracle of our Lord. Other passages are numerous which might be adduced, to show you, that
baptism often signifies, in the sacred volume, a partial as well
as total washing, and sometimes, by fair inference, a sprinkling
of the subject of it.
But it may further be inquired, did not the Apostles administer this ordinance by immersion? I answer, we know not
that they uniformly did; we believe that they never did to the
exclusion of the other mode. When the jailor and his family
were baptized, at midnight, by St. Paul, in the chambers of the
prison, who can doubt that it was with affusion of water? And
when that great Apostle himself was, after his conversion, baptized by Ananias, in Damascus, it would appear, from the face
of the narrative, that in the house in which the minister found
him, he stood up and received baptism. There is nothing in the
account of the baptism of Cornelius, or of the treasurer of
Candace, or of the three thousand who were baptized in the after part of the day of Pentecost, which assures us the ceremony
of immersion was used in their respective cases. And though, in
subsequent times, this mode of administering the ordinance appears to have become general, it was never exclusively so, nor
considered as necessary to the perfection of the sacrament. For
in every age and country, the sick and the feeble received baptism by affusion; which, if any particular mode had been derivea from the Apostles, as essential to the validity of the
ordinance, they could not have done; and from which, we may
at least infer, that upon this, as upon other matters upon which




104                   ON BAPTISM.                 [SERM.
he had given no express instructions, Christ left it with his
Apostles, and their successors in the Church, to exercise their
discretion as circumstances should require.
But it has been objected, and to the disquietude of many who
were educated in correct principles, was not Jesus himself baptized by immersion, and should we not follow his example? I
know not whence it is learned, that John the Baptist used this
mode. We are told that he came baptizing with water, not in
water; and it is difficult to conceive, unless he dwelt continually
in the river, how he could have immersed the great multitudes
who went forth to his baptism. With regard to our blessed
Lord, as he had no sin unto which, in baptism, he could die,
and needed no new birth unto righteousness, it is with great
reason supposed his baptism was preparatory to his entrance
upon the offices of his ministry, and that in submitting himself
to it, he had respect unto that law of God, which required that
every Levite should be set apart to his office by washing with
water before he entered upon the sacred functions of the Priesthood.  This was, most probably, the righteousness that our
blessed Lord, at this eventful period, when he was about to
enter upon the great works of his Priesthood, was anxious to
fulfil. Do you ask how that washing of the Levites, in order to
their consecration to their office, was performed? Not by immersion. No. "Thus shalt thou do unto them, to cleanse
them," said the Almighty to Moses; "sprinkle water of purifying upon them." After this manner, therefore, if this law was
in the view of Christ, it is reasonable to believe he was baptized.
His holy feet stood probably in Jordan; and the venerable
Baptist standing there with him, sprinkled its waters upon his
sacred form; and as he came up from the river, the voice of
God was heard from heaven, proclaiming his character, and accepting his ministry. Is it said that the sacred writers speak of
a going into, and coming up out of the waters? It does not
necessarily follow therefrom that those of whom they speak
had undergone a submersion; for the same thing is said of him
who gave, as well as of him who received baptism. And if it




VII.]                 ON BAPTISM.                    105
did, the original phrases which are thus rendered in our Bible,
might, with equal correctness, have been translated by going to,
and conming upfrom the waters, and, in fact, are so translated in
many places of the New Testament. If, however, it were indubitable that John administered baptism only by immersion to
his disciples and to our Lord, we could not infer from this the
necessity of the same mode, under the Christian dispensation, in'
every climate, and in all circumstances. For this would suppose a close analogy between cases differing essentially in those
very points by which, we contend, the question concerning the
mode of baptism has, by the Church been generally decided.
Upon the whole, then, it appears that the manner of applying the water of baptism is not essential to the efficacy of the
sacrament, provided it be always so applied as to express the
spiritual sanctification, of which it is the symbol and pledge.
If we consider, moreover, that the benefits which this ordinance
represents and conveys are more frequently expressed in the
types and language of Scripture, by sprinkling, than in any
other way, we shall have ample reason to be satisfied with the
mode used by the Church in which we have received this holy
ordinance.
But though the manner of applying the element be not essential, nor established in the gospel, the words which accompany the application are. It would seem, my brethren, that our
Lord foresaw to what assaults and exposures the peculiar and
fundamental doctrine of his religion would be exposed; and endeavoured to secure it by introducing it into the very seal of
the covenant which, at their initiation into his Church, his disciples should receive. "Go ye, therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and
of the Holy Ghost." The faith of the Trinity is fundamental
to Christianity. Take his divinity from the Son, and you destroy the value and efficacy of his blood. Take his being from
the Holy Ghost, and you bereave yourselves of the Comforter,
whose abode in the bosoms of the faithful, is the best, the only
safeguard of their virtue and peace. To establish this faith,




106                   ON BAPTISM.
therefore, and perpetuate the recollection and reverence of it,
Christ commanded his baptism to be administered in the name
of the Trinity, and wherever this is omitted, the baptism which
he instituted is not given. The use of this "form of sound
words" is of inestimable importance. It is as a rampart round
the Christian faith, which the power of its adversaries cannot
penetrate, nor their subtlety undermine. For who that shall recollect under what authority and in what name he was baptized,
shall be able to believe that Jesus, if a creature, exalted himself in this ordinance to a participation of equal honour with
the Father, or commanded his followers to be baptized in the
name of a Spirit which hath no personal existence!




SERMON VIII.
ON BAPTISM.
ST. LUKE, ii. 22.
They brought him to Jerusalem, to present him to the Lord.
AFTER some intermission, my Christian friends, we resume
the subject of baptism; and come now to treat of the least
of the inquiries, proposed at the commencement of the discourses, upon this ordinance, viz: where it should be administered? The question is interesting, and I am aware of the
difficulties to be encountered in treating of it. Should I seem
to be the advocate of a new practice, I must beg you to suspend
your judgment as, I doubt not, I shall evidence to you that the
practice advocated is the ancient usage, and most conformable'
to the nature, and promotive of the utility, of this holy institution. I purpose to show you, that baptism should be administered publicly, in the Church; and this, by reasons drawn
from the authority of the Church, from the nature of the sacrament, and from the great and peculiar advantages attending the
public administration of it.
There is no express command given in the gospel, concerning
the place in which baptism should be administered. It is, therefore, left to wisdom to ascertain and fix upon the places, which
tare most suitable and advantageous; but not to the wisdom of
every individual; for the opinions of men are so various, that
in this way there could exist no order nor uniformity; but to




108                   ON BAPTISM.                  [SaERM.
the wisdom of the Church, with which there cannot but have
been left discretionary powers, to be applied to the ordering of
all matters not regulated by positive instructions, and whose
authority, therefore, in such cases must be observed, if we would
keep the "unity of the Spirit in the bond of peace."  In proportion as you release men from the obligation to be bound by
the rules of the society to which they belong, you loosen the
bands of that society; you destroy the preservatives of its
unity, its identity, its perpetuity, its health, perhaps of its very
existence.
The primitive Christians had no churches. Watched not persecuted by their adversaries, they met, sequestered from notice,
in those places where they could do it with the greatest safety.
An upper room in the mansion of some Christian family, the
convenient apartment of some pious believer, was the sanctuary
in which the first disciples of our Lord assembled, for the purposes of communion and social worship. They, therefore, had
no temples to which the subjects of baptism could be brought;
but in the waters of some neighbouring spring, or river, or in
water brought to the place where they were assembled, or
wherever it was most convenient, they administered the holy
rite. But even then the solemnity was public. The renunciations were made in the presence of a congregation. It was
done, generally, before the faithful, that they might witness the
deed.
When Christianity, under the protection and blessing of Almighty God, became established, and churches were erected for
the use of Christians, these churches were furnished with baptisteries, or fonts, to which the candidates for baptism were
brought, that with due solemnity, in his holy temples, they
might be presented unto the Lord. In some cities in which
there were many churches, the ordinance was administered only
in the mother church; chiefly, to cherish the better the important doctrine, that they who are baptized are born again, and&
become heirs of all the instructions, hopes, and privileges of the
Church, whom, to express the tenderness and indissollubleness




VII.l]                 ON BAPTISM.                      109
of his union with lier, the Redeemer had condescended to represent, as espoused to himself. In subsequent times, wherever we
find Christian temples, we find fonts, for the public administration of baptism; and the Church to which we belong, while
with great tenderness for the welfare of little infants, she permits this holy sacrament to be administered in private, whenever they are dangerously sick, with equal care for the sacredness of the office, and the most solemn and useful performance
of it, requires her ministers, as you may read in the rubric at
the head of the office for the " ministration of private baptism,"
that they warn the people, " that without great cause and necessity they procure not their children to be baptized at home in
their houses."  This, her order, is grounded not only in the ancient usage, but, also, as we shall presently show, in the nature
of the thing, and with a regard to special advantages to be
derived from the observance of it. And here, let me be allowed
in passing, to state, that for the preservation in its integrity of
her holy and beautiful system, and the more certain accomplishment of the spiritual benefits which this system is designed to
promote, there is required of her ministers, before they are
clothed with holy orders, a very solemn vow, that to the laws
of her worship, as well as to the doctrines of her creed, they will
religiously conform themselves.  This, to your consciences, will
excuse your clergy, if, at any time they find themselves obliged
to ask of you, the gratification of having your children brought
to the church, when you wish to have them baptized.
This you will the more readily do, if we now proceed to consider, in the second place, that this method of administering
baptism publicly in the church is suited to the nature and end
of the ordinance. Baptism is a public rite. It is, as you have
heard in a former discourse, the initiation of the subjects of it
into the school of the Redeemer, and the sealing to them, on the
part of God, of an interest in that redemption and those precious promises of which every believer is a partaker. And
shall this transaction, the most solemn, the most momentous in
its import which takes place upon our globe, be done in secret?




110                  ON BAPTISM.                  [SERM.
Shall it be performed lightly, in some private chamber; or
gayly, in some festive hall? Should not an initiation so interesting take place in the presence of the congregation, who are
parties in this business, receiving hereby an accession to their
number, and a new occasion for their praise and prayers?
Should not the sealing, visibly, to a child of man of the mercies of the Almighty, take place in the temple set apart to his
service, the places which he hath chosen to set his name there?
Where but to his house should the children be brought who are
to be dedicated unto him?  Where but in the places in which
the followers of the Redeemer are assembled, should their names
be named who are to be enlisted under his banners, and embodied with those who are to "fight the good fight of faith?"
Consider, I pray you, what is done for your children in baptism; that therein " they are made members of Christ, children
of God, and inheritors of the kingdom of heaven;" and then
say, if this thing should not be done publicly, both for the glory
of God and the information of the Church; and with all the
circumstances of place and manner which can give sanctity to
the deed.
But it is objected, what interest can the congregation take in
the baptism of a child of whom they know nothing? Ah, my
hearers! at every rescue of one of our race from the dominion
of evil, and translation of him into the kingdom of the Redeemer, "there is joy in the presence of the angels of God!"
And do you, partakers of his nature, ask, What interest have I
in this? At every administration of baptism, the Redeemer, in
his high state of glory, sees of the travail of his soul, and is
satisfied. And do you, professed followers of him, ask, What
interest have I in this?  Oh, Christian! a celebrated Roman
could say, " I myself am a man, and think nothing foreign to
me which concerns the welfare of man." And do you ask,
when by the ordinance and seal of the Almighty, an infant of
your species is taken from under the dominion of sin and death
to the glorious liberty and exalted expectations of the children
of God, do you then ask, What interest have I in this? Ah!




VIII.]                ON BAPTISM.                    111
were we sufficiently alive to the mercies of God, the honour of
the Redeemer, and the salvation of our fellow-beings, there
could not be to us a scene more interesting than the new birth
even of the humblest offspring of Adam, to the life and relations, and privileges and hopes, unto which we are begotten in
baptism by Christ Jesus. Evident it is, that the pious compilers of our Liturgy supposed that all the faithful are deeply
interested in every administration of this ordinance. For to
whom is the earnest address at the commencement of the office
made 9 Who are called upon to supplicate the Almighty in
behalf of the present child? To whom are the appropriate
gospel, and the affecting exhortation which follows it addressed? To whom is it declared, that we receive the " child
into the congregation of Christ's flock?" And who are called
upon to give'" thanks unto Almighty God," for the mercies we
have witnessed? The congregation. Whereby is intimated to
us the absurdity of performing this service in private; and that
every Christian is concerned in the matter when a new member
is grafted into the body of the Church, and a new heir born to
the kingdom of heaven. Nay, when it is said to the sponsors,
"Ye have brought this child here to be baptized," who sees not
that it is supposed to be in the church? And the reason why
the ordinance is required to be administered immediately after
reading the second lesson is, that then the greatest number of
the faithful are usually present, to witness the interesting work,
and unite in the devotions with which it is solemnized.
This brings me to notice, in the third place, some special advantages attending thereon, which recommend the public administration of baptism. And, in the first place, sponsors may
hereby be more deeply impressed with the sacred obligations of
their holy and important office. Here, where the eye of God is
felt more immediately upon them, in his house, at his holy altar,
they pledge themselves to see to the religious education of those
whom, with a charity which is doubtless highly acceptable to
the Most High, they are careful to bring to his holy baptism.
Is not our nature such, that under circumstances like these, they




112                   ON BAPTISM.                  [SERM.
will more soberly undertake the duties of their office, and be
more solemnly impressed with the importance of faithfully discharging them?
Again. Who can estimate the benefits which may be derived
to the child from this public consecration of him to religion and
virtue? It cannot be considered by the serious as a mere superstition, to view it as a felicity, that an infant should be first
blessed in the sanctuary. Samuel, whose piety and integrity
we all may well emulate, was carried to the temple in his childhood, and devoted to God. Jesus himself, who, as he increased
in stature, increased also "in favour with God and man," was
brought in his infancy to Jerusalem by his pious parents to be
presented in the temple unto the Lord. And it is at the places
of his worship that the Almighty has been pleased specially to
promise his blessing. Nor, further, can it be believed, that in
the lips of a pious parent it would always be an inefficacious appeal to his rising offspring, " My child, in your infancy you were
carried to the altar of God, and there, with prayers and tears,
devoted to a virtuous life."  Least of all can it be doubted, when.
all is performed with sincerity, that blessing should result to the
infant who is offered to God in his house from the combined
prayers of all his faithful people. An advantage this, of which
it is difficult to conceive how any thoughtful person can be willing his child should be deprived, unless he contemn the institutions of religion, and disbelieves the efficacy of all prayer. For
surely, if ever, it is on this occasion we may hope the voice of
sincere supplication will be heard. When asking only spiritual
blessings, when asking them for the helpless babe, who, as yet,
has done no sin, when asking them with one accord, for Jesus'
sake, we have the strongest encouragement to believe that the
prayers of the faithful will reach unto the throne, and that
nothing but the perverseness of the creature will turn away the
blessings which they implore?
I add, once more, that from the administration of this ordinance in the Church, benefit may accrue to the whole congregation. Upon each one of us who has been baptized, there rest,




VIII.]                ON BAPTISM.                    113
unless to the perdition of our souls we have abjured them, "a
solemn vow, promise, and profession." On our observance and
fulfilment of these depend the pardon of our sins, our participation of the influences of the Holy Spirit, and our enjoyment of
eternal life. By the attrition of the business, the pleasures, and
the vices of the world, our remembrance of the import of this
profession, and solemnity of this vow, is perpetually exposed to
be worn away. We need to have it often renewed; and among
the best means of renewing it may be reckoned the public administration of baptism, in which we see that acted for others
which was once acted for us; and the mercies of the covenant,
and the conditions of inheriting them, are brought to our view
explicitly, solemnly, and in all their importance.
Finally, the influence and reputation of religion are involved,
more than at first thought might be supposed, in the public and.
solemn administration of this ordinance.  The respect of the
mass of mankind for the doctrines and precepts of religion, will
very much depend upon their respect for its institutions. Their
respect for its institutions will, perhaps, not less depend upon
the manner in which they are performed, than upon the reasons
on which they are grounded. On this account it is of unspeakable importance, that the sacraments of Christianity should be
generally administered in a holy place, and when it is practicable, on a holy day, and always in a holy manner. Nor is it
easy to conceive a sufficient reason why one of them should, with
suitable awe, be celebrated in the sanctuary, and the equal
reverence which is due to the other, be exposed to hazard by
stripping it of the solemnities of time, and place, and manner,
with which it is wise it should be protected, and meet it should
be adorned.
You see, then, how many and how weighty are the reasons
for the administration of baptism publicly in the church. Suffer
then the little children to come unto the Redeemer, where he is
present with the congregation of his saints. Christian parent,
when you consider the contagion and sorrows of the world, into
which you have brought your offspring, where would you that
VOL..- 8




114                  ON BAPTISM.
they should make their first appearance but in the temple of
God? Pious woman, who art grateful to the Almighty for thy
preservation in the peril of childbirth, and art filled with joy
that a man child is born into the world, what offering of gratitude so significant and acceptable canst thou send to his house,
as thy new born babe to be dedicated to his name?  Holy
mother; wouldst thou not choose that that should be done for
thy little one, which, in the days of his infancy, was done for thy
Lord? Behold, then, his parents, with religious fidelity, taking
him to the temple " to do for him after the custom of the law."
See the child Jesus, in the morning of his being, presented at
the altar for redemption and a blessing; and with thy little ones
do thou likewise. And God grant, "' that whosoever is here dedicated" to him " by our office and ministry, may also be endued
with heavenly virtues, and everlastingly rewarded" through his
mercy, " who doth live and govern all things, world without
end."




SERMON IX.
ON THE LORD'S SUPPER.
1 CORINTHIANS, Xi. 23 —27.
"For I have received of the Lord that which also I delivered unto you, that the
Lord Jesus, the same night in which he was betrayed, took bread; and when
he had given thanks, he brake it, and said, Take, eat; this is my body which
is broken for you; this do in remembrance of me. After the same manner,
also, he took the cup, when he had supped, saying, This cup is the New Testament in my blood; this do ye, as oft as ye drink it, in remembrance of me;
for as often as ye eat this bread and drink this cup, ye do show the Lord's
death till he come."
AVING set before you, my brethren, in several discourses,
the nature and necessity, the subjects, the uses, and the
laws of the first Christian sacrament, we come now to consider
the second, the Lord's Supper. In approaching the consideration of this holy mystery, I am filled with anxiety that it should
be rightly understood by you. If baptism is the great mean
whereby we are born to a new life, new relations, and new
hopes, the Lord's Supper is the great mean whereby that life is
sustained, those relations are recognized, and those hopes enlivened and assured. Yet of the benefits of this sacrament, how
large a part of the Christian community have no participation.
God, of his mercy, has been pleased, in compassion to the infirmities of our nature, to provide for us sensible pledges of his
pardon and favour; visible tokens of the near relations to him,
and exalted hopes unto which he has begotten us by the covenant in Christ Jesus, that we may be encouraged and enabled to




116              ON TILE LORD'S SUPPER.              [SERM.
maintain a lively faith in his mercy, and reminded and strengthened to discharge the obligations, which, under that covenant,
do necessarily rest upon us. But having either no thoughts
upon the subject, or erroneous ones, the greater part of Christians
turn their backs upon his altar, neglecting their peculiar inheritance, the best gift of their holy religion. What wonder then
that the privileges of Christianity are imperfectly appreciated;
and its virtues so frequently absent from bosoms in which they
might flourish; yea, and in bosoms in which they have a partial
growth but are so seldom matured!
On these accounts, I crave your indulgence, if I shall seem to
treat with unnecessary fullness of this important ordinance. In
the discourses upon it which will ensue, there are three things
which I shall endeavour, through the divine assistance, to accomplish.
To set before you, in the first place, the considerations which
should induce us to partake of this sacrament:
Secondly, to point out to you the qualifications with which
we should receive it:
And, thirdly, to ascertain and obviate the principal causes
which induce so many to neglect it.
We are first to attend to the considerations which should induce us to partake of this sacrament. These must be inferred
from the history of its institution.  Of this, there is an account
given by the three first Evangelists, in their several gospels, and
also by St. Paul, in his first epistle to the Corinthians, according
to a special revelation of it which he received from the Lord
Jesus. St. John, who wrote his gospel long after the others,
and wrote to supply what was then wanting, rather than to repeat what was already written, omits this as a thing perfectly
understood by the Church. Among the several accounts of this
institution, there is scarcely any variation. I have taken for our
guide that account of the institution of the Lord's Supper which
is given by St. Paul; it being, perhaps, the fullest and most impressive which we have in the sacred records. You will recollect that this great Apostle received the knowledge of the gos



IX.]           ON THE LORD'S SUPPER.               117
pel, not of man, but by the revelation of Jesus Christ; and
when you consider, that he conferred not with flesh and blood,
concerning the truths he should deliver, you will be struck with
the harmony between him and the holy Evangelists in their
several accounts of this institution, and may perceive the care
of its Author, that its history should be indubitably recorded,
and its importance unequivocally made known. The words of
the Apostle I have read; and in the discourse which mav ensue
upon them, you will not look for fl6wers of rhetoric, nor displays of argumentation; you will not find affected conceits, nor
mysterious allusions. No eloquence can adorn a rite so simple.
No language can add sublimity to an ordinance so holy. My
chief concern will be to conduct you, with great plainness, through
the several parts of the Apostle's record, persuaded that you
will find in it all that you have need to understand of the nature and obligation of this holy mystery.
The first thing which presents itself to our attention is the
Person instituting this sacrament-the Lord Jesus. It is of the
highest and most sacred authority. Its origin is not of men.
Our obligation to observe it is not derived from the Church. It
is appointed by that Being whom we are bound to love as our
Saviour; whom it is our duty to reverence as " Lord of all"
things; whom we have confessed as our Master and Instructor,
and have pledged ourselves in our baptismal covenant, to serve
and obey. It is a positive institution of that Christ, in a conformity to whose instructions, safety and happiness, improvement and final approbation will always be found. Nothing that
he has ordained as generally necessary in his Church, can be
consistently dispensed with by his followers, or deemed by any
man optional or useless.
The injunction to the Apostles. to do what he had done, to
take bread, and the cup, and bless them, and distribute them, as
a memorial of his death and passion, necessarily implied that
there should be recipients. And who, in the reason and nature
of the thing, should receive his body and blood but the members
of his Church, for whom they were given? Who should unite




118             ON THE LORD S SUPPER.             [SEEm[.
in this commemoration before God, of the sacrifice of the death
of Christ, but all those who hope to obtain by it remission of
sins? Who should eat, at the table of the Lord, of this feast
upon the sacrifice, but all they who have need of pledges of
God's favour and goodness towards them? Such was the way
in which the matter was understood by the first Christians, who
cannot be supposed to have been ignorant of the design of the
ordinance, or intention of their Lord. On the first day of the
week, in all their assemblies, the celebration of this Supper was
the great act of their public worship. And every person who,
by baptism, had been grafted into the body of the Church, and
had not forfeited his privileges by notorious iniquities, was considered not only as having a right, but as being under an indispensable obligation to join in this holy Eucharist.
The second thing which you will notice, is the time in which
Jesus appointed us this ordinance; "the same night in which
he was betrayed." What! blessed Lord, couldst thou have required of thy followers in that night, which they will not all be
anxious to observe and do! We are so constituted, that we are
much influenced in our opinions and conduct by the circumstances of things. When this influence is promotive of good
feelings, and friendly to virtue, it is commendable to indulge
and cherish it. The circumstance of the time of the institution
of the Lord's Supper, is carefully recorded, and renders it peculiarly interesting. In that night, " the heathen raged and the
people were imagining a vain thing; the kings of the earth"
stood up, " and the rulers were taking counsel together against
the LORD, and against his anointed." In that night, the powers
of hell were in array against the Redeemer, aiming at the subversion of his purpose, and the oppression of his spirit. In that
night, he experienced the first wound in the house of his friends;
the first treachery of one whom he had chosen; and beheld, in
anticipation, the subsequent faithless desertion of all his followers. In that night, the soul of our Master was " exceeding
sorrowful, even unto death," and the hour was near, when he
would exclaim, under the power of darkness, "My God! my




Ix.]            ON THE LORD'S SUPPER.               119
God! why hast thou forsaken me!" In that night, he perceived
his ministry drawing near to a close; he knew that the agonies
of the cross were at hand. But under all the emotions which
possessed his bosom, he is chiefly anxious for the welfare of his
Church. In that same night, he collected his disciples, and appointed the thing which he would have us do in remembrance
of him. Sacred are the requirements of the departing soul.
Precious are the last bequests of parents and friends. This
holy rite, what is it but the dying injunction of our Lord!
This blessed sacrament, what is it but the parting legacy of
Christ to his Church, to be to them a comfort and nourishment
when he should be gone!
A third thing for our consideration, is the elements which are
used in the Supper; " The Lord Jesus the same night in which
he was betrayed, took bread;" and "after the same manner,
also, he took the cup, when he had supped."  Unquestionably,
the Redeemer might have exalted, by his appointment, any
creature which he chose, to be, to his Church, a memorial of his
body and blood. But there are some obvious and affecting reasons for the selection of bread and wine, of which I would not
have you ignorant. These were pure elements, which his followers would be able to procure in every age, and the Church,
by the consecration of these to the purpose, would partake of
the same symbols in every place. There were, too, before the
Saviour, at the time, the loaf and the cup, which, among the
Jews, the master of the feast at the close of the supper, distributed among the guests, in token of peace and good will; and
with instructive felicity, were these converted into the elements
of that sacrament, in which we receive from our Lord the assurance of his favour and love. " Wine," also, hath God provided to "make glad the heart of man," and bread hath he ordained to be the staff of our subsistence; and most significantly
do they represent that refreshment of the soul and nourishment
unto eternal life, which those find in the body and blood of
Christ, who spiritually receive them in this sacred Supper. The
faithful, moreover, in the use of these symbols, are impressively




120             ON THE LORD'S SUPPER.             [SERM.
taught their joint communion in the mercies of Christ, and
their union with each other in him. For though there be many
grains, reaped, perhaps, from divers fields, yet is there in the
same loaf but one bread; and though there are many grapes,
gathered, perhaps, from several vineyards, yet is there in the
same cup, but one wine. "The cup of blessing which we bless,
is it not the communion of the blood of Christ? The bread
which we break, is it not the communion of the body of Christ?
For we being many are one bread, and one body; for we are all
partakers of that one bread." Though, therefore, our blessed
Lord might have set apart any of his gifts and creatures to this
exalted use, and all things might well have vied with each other
for this holy appropriation, yet, in the appointment of bread
and wine, he hath consulted the convenience, and promoted the
unity, of his Church; he hath furnished us with an ancient and
significant pledge of peace and good will; he hath set before
us, in a lively image, our eternal sustenance in, and by, him;
andl he hath taught us our common interest in his graces, and
otu:'.:.ar relation in him to each other. I might add, a further
significance in the breaking of bread, and pouring out of the
wine; but this will come more properly under another point to
be noticed by you, viz: the act of the Lord in consecrating
these elements.
In themselves, they were nothing more than means of corporeal strength and refreshment. Not till he had blessed, did
he break the bread, and deliver the cup. Not till he had broken
the bread, and taken the cup, and by his word and benediction
hallowed them to this purpose, were they in any sense his body
and blood. It was his consecration and offering of them, as
symbolical of his sacrifice of himself, which gave them their
sacred significance, and converted them into means of spiritual
sustenance. And of bread and wine consecrated and offered to
God, by the same authority, after the same manner, must we partake, when we would receive this sacrament; for, otherwise, we
cannot be said to eat of that bread, and drink of that cup. This
authority, therefore, Christ left with his Apostles and their suc



IX.]             ON THE LORD'S SUPPER.               121
cessors forever, with power to commit it to others, as he had
committed it to them. And to them, and such as they shall
authorize, does it exclusively appertain in behalf of their Master,
to bless the cup, and to break the bread. No man, not lawfully
set apart to the office, and deriving his authority from the head
of the Church, through the channels which he hath appointed
to convey it, may administer these elements to himself or others,
any more than Uzziah might acceptably offer incense, or Korah
and his company be their own priests. In the act, indeed, of
breaking the bread, is shadowed forth, as the text suggests, the
breaking of his body who is the sustenance of the faithful, and
in the pouring out of the wine is represented the shedding of
his blood, as the libation which propitiates the Father, and
washes away the sins of the world. And this commemorative
representation, is it the memorial of a sacrifice without a priest?
To whom is the care of it, with such advantage of order and
significance, committed, as to those who have received from him
the ministry of reconciliation, and are his organs and representatives to the Church? Not that there is in them any singular
virtue. Alas, they are frail as their fellow men! The efficacy
of their functions is not in them, but in the office and authority
with which Christ has seen fit to invest them. The Lord is in
all things a lover of order. The Church, according to the pattern of it in the heavens, is a system of holy and beautiful order.
All the institutions of the Saviour are comformable to the same
order. When he would miraculously feed the multitude, the
people sit down, and the Apostles distribute to them the loaves
and the fishes. When he would dispense the knowledge of the
truth to Cornelius and to Paul, though present in person with
the one, and by an angel with the other, he refers them both to
members of the ministry, to which he had committed the
preaching of his word, and government of his Church. He
hath ordained a perpetual priesthood, to attend continually on
this very thing. They are, in an especial manner, the depositaries on earth of the powers which are necessary to give validity
to his sacraments; and now he hath ascended up on high, it is




122             ON THE LORD'S SUPPER.             [SER-M.
through their act of consecration in his behalf, that bread and
wine are, by his word and spirit, made to the faithful, in the
Supper, the symbols of his body and pledge of his love.
But it is time to pass to a consideration of the intent and use
of his holy institution; " This do in remembrance of me; for as
often as ye eat this bread, and drink this cup, ye do show the
Lord's death till he come;" that is, to preserve a lively recollection of me, and of my sacrifice for the sins of the world, ye shall
observe this ordinance for ever. As often as ye shall eat bread,
and drink wine, like these, made by consecration in my name
symbols of my body and blood, ye do show forth my death in
an acceptable and effectual manner. Ye do show it forth to the
Father, as the ground of your plea for pardon, grace, and immortality. Ye do show it forth to me, as gratefully impressed
upon your hearts, and as an inducement to me to forgive and
preserve my Church, having redeemed it with my blood. Ye
do show it forth to the world, as the subject of your faith,
whereof you are not ashamed; as the only ground of your
reliance for pardon and immortality, to which they also should
betake themselves, and through which, alone, they, and any of
the human race have everlasting life. Ye do show it forth to
each other, as a source and occasion of common joy, of mutual
consolation and encouragement, of tender amity, and reciprocal
good services. And ye do show it forth to your own souls,. as
the purchase of your redemption, as the sure foundation of hope
and peace; as the sacrifice whereby your sins are taken away,
and you are restored to the love and favour of God. "Do this,"
then, all of you, "in remembrance of me."  Let it be the great
act of Christian worship in all generations. In this simple,
easy, and significant sacrament, commemorate often my love
and my death, and the relations and hopes to which I have begotten you; and the benefits which I have purchased for you
with my blood, you will thus acceptably celebrate and sensibly
enjoy. This appears to be the full purport of the words which
our blessed Lord is said to have used, at the institution of this
sacred ordinance. It is obvious in them, that the intent and




Mx.]             ON THE LORD'S SUPPER,.                123
meaning of this holy rite is a commemoration of the sacrifice of
the death of Christ; in which we avouch ourselves to. be his disciples, believing in, and relying upon, the redemption and mercies that are in him; desiring, especially, to be fed with that
tread of life which came down from heaven; to eat the flesh
and drink the blood of the Son of Man, that we may have eternal life abiding in us. Whatever blessings the ordinance is
calculated to represent or convey, we may be sure will be annexed to the faithful observance of it; for no institution of the
Almighty, unless it be through our own fault, can ever fail of
its proper effects.
You are prepared now to consider, lastly, by whom this
sacrament is to be received. It was to the twelve alone, at its
first celebration, that it was administered. But it was evidently
designed to be a perpetual ordinance in the Church. By it,
the Lord's death was to be shown until he comes. All, therefore, who stand related to Christ, as the disciples did; all who
are sensible of their salvation by his death, and after the way of
his appointment, have been grafted into his Church; all to
whom Jesus has been manifested as Lord and Christ, are bound
to fulfil this, his requirement. Every adult Christian -in the
primitive Church, who had not been set aside for his unworthiness, partook often of the Supper. And the command of the
Lord is, drink ye all of it. The considerations which rendered
it a significant, becoming and useful ordinance to the Apostles
will render it so to every believer. For who that looks for salvation by the blood of Christ, is not concerned in the grateful
commemoration of his death! Accordingly, the invitation of
the Church is given "to all such as shall be religiously and
devoutly disposed."   And if, indeed, there can be among
Christians one duty which may be raised above another, when
all rest upon the same authority of their Lord, it is this, of
observing, with proper affections, the rite he hath ordained, for
the perpetual commemoration of his death. None of his followers is beyond the application of the request, "I Do this in remembrance of me."




124             ON THE LORD'S SUPPER.              [SERM.
You see, then, my brethren, in the views we have taken, how
interesting and obligatory, how holy and significant, how proper
and useful this sacrament of the Supper is. Much it were to
be wished that every Christian was in the habit of constantly
observing it with suitable dispositions and affections. I cannot
forbear to express my regret, that in this, and indeed in other
Christian communities, so few males are found at the Supper of
the Lord. Except here and there a beloved disciple, the holy
women, as at the beginning, are alone by the cross, and first at
the sepulchre. Surely, these things ought not so to be. You
have seen by whom this ordinance was instituted-the Lord
Jesus. You have adverted to the solemn time of its institution;
"the night in which he was betrayed." You have observed
with what attention to our convenience, instruction, and comfort he chose the elements, bread and wine. You have heard
with how much care he hath appointed a ministry in his
Church, and made them the depositaries of his authority; that
of elements, hallowed by virtue of the same power which hallowed the first sacramental bread and wine, you also may partake. You have seen the intent and meaning of this holy institutio.n; that it is a grateful commemoration of the death of
Christ, made at his request, in remembrance of him, and for our
own spiritual improvement. And you have been informed that
it was designed for the benefit of the whole Church, and is
among the most important of those duties which are obligatory
upon all Christians. In these considerations, how great are the
inducements, how powerful are the reasons, which should bring
all the followers of the Lamb to his holy table! Will it be
said by them that they are conscious of much sinfulness?  "It
is a faithful saying, and worthy of all men to be received, that
Christ Jesus camne into the world to save sinners." And for the
benefit of sinners, who "with a true and penitent heart and
lively faith," turn unto him, was this ordinance specially instituted. Will it be urged, that by reason of their want of repentance and faith they are unworthy?  But, if they are not in a
state to receive the Redeemer in his vailed presence at his holy




IX.]             ON THE LORD'S SUPPER.               125
table, how shall they approach him in the unvailed display of
his glory when he cometh to judgment? That faith and repentance which they need, it is the most important concern of
their lives immediately to acquire.  Will it be said that they see
many go to the Supper of the Lord who seem not, in any respect, to be benefited by it? Alas! it is an afflicting, a humbling consideration. But let it be remembered, that the deficiencies of others can never pollute the ordinance unto us. It is
generally supposed that Judas, the basest and most ignoble of
the human race, was present at the first celebration of the Supper, and we may draw from it this most important lesson, that
duties which others prostitute or perform insincerely, we are
not, on that account, to neglect. Will it be pleaded, that they
are deterred by the fear that they may not subsequently live up
to their obligations?  Commendable, in some degree, is this
humility. But they should consider, that under the same obligations they are already brought in their baptismal covenant,
that the same faith is professed by them in their creed, and a
consciousness of the same duties is implied in their prayers and
praises. Besides, we should ever remember, that when our exertions are faithful, God's grace is sufficient for us, and that when
we are weak, then he is strong.
Let me not be supposed to diminish the sacredness and most
holy solemnity of this institution, or to encourage an unmeaning and presumptuous attendance at the altar of the Lord. No.
If any of you be a blasphemer of God, a hinderer or slanderer
of his word, an adulterer, or be in malice, or envy, or any other
grievous crime, repent ye of your sins, or else come not to that
holy table. But it is my desire to persuade you, if you have
the Christian dispositions and principles, to avail yourselves of
the comfort and encouragement of this ordinance; and if you
have them not, to induce you to acquire them, by a sense of
your separation from him on earth, and a dread of a consequent
separation from him in his heavenly kingdom.
To you, my Christian friends, who expect at the approaching




126            ON THE LORD'S SUPPER.
festival,* to join in the celebration of this holy sacrament, I
would say, in the language of the Apostle, "Examine yourselves."  When you come to the altar of God, come with hands
that are clean and hearts that are pure; come in the garments
of humility and with the spirit of love. Come with a penitence
which your Maker will accept as sincere, and a faith which he
will approve as holy and immovable. And may that Spirit, for
which the disciples were waiting on the day of Pentecost, with
one accord, in one place, descend also upon you; to enlighten
your understandings, to purify your affections, and to strengthen
you unto " all such good works as God hath prepared for you to
walk in;" that thus you may be fitted when you shall have
passed through the gate of death, to celebrate the love and
praises of your Redeemer in that temple above, in which angels
and archangels, and all the company of heaven, in perfect
felicity and uninterrupted joy, unitedly worship God and the
Lamb.
* Easter Sunday.




SERMON X.
ON THE LORD'S SUPPER.
1 CORINTHIANS, xi. 28.
"Let a man examine himself; and so let him eat of that bread and drink of
that cup."
W     HEN we entered, in a former discourse, upon the subject
of the Lord's Supper, it was proposed to set before you,
in the first place, the considerations which should induce us to
partake of this sacrament; secondly, to point out to you the
qualifications with which we should receive it; and thirdly, to
examine, and if possible remove, the principal causes which induce so many Christians to neglect it. To the first of these
heads we then confined our attention; and found in the authority and character of the Being by whom the ordinance was instituted, in the peculiar time of its institution, in the reasons
which induced him to choose for the elements of it bread and
wine, in his care for the better assurance of the faithful, to leave
in his Church a ministry instructed and qualified to perpetuate it
and give it validity, in the intent, and meaning, and uses of the
holy institution, and in the merciful and comprehensive design of
applying it to the benefit of the -whole Church; a body of motives
to induce every believer in the Redeemer to partake'of this sacrament, as strong, numerous, and affecting, if not more so, than
those by which any other Christian duty is enforced. No man,
therefore, who looks for the mercies of the Lord Jesus unto
eternal life, may innocently, and without great detriment to his




128             ON THE LORD'S SUPPER.              [SERM.
spiritual interests, neglect to do this, which he hath commanded
for our benefit to be done, in remembrance of him. But, though
every Christian is obligated, both in interest and duty, to join
in the celebration of the Lord's Supper, it is of unspeakable importance that he do it rightly; " for as the benefit is great, if with
a true penitent heart and lively faith, we receive this holy sacrament, so is the danger great if we receive the same unworthily."
It is a holy mystery. It was styled anciently a tremendous mystery. It is represented in Scripture as a most efficacious mystery.
And the reason why it fails to produce its proper effects upon the
hearts and lives of any who partake of it, must be found in the
ignorance or inconsideration, or wickedness with which it is received. You will, therefore, indulge me with your serious attention, while I proceed to the second thing proposed, in treating of
this subject, namely, to point out to you what are the qualifications with which we should receive the Lord's Supper.
It may be well to observe, in the first place, that it is necessary, before a person receives this holy sacrament, that he should
have been baptized. The Lord's Supper was instituted by the
Redeemer exclusively for the nourishment and comfort of his
Church. No man, therefore, can with any propriety partake of
it who is not a member of his Church. Baptism is the mean,
and the only mean which he hath appointed of grafting men
into his mystical body; and when once they have been baptized, they are incorporated into his Church, and have a title,
which, if they do not forfeit it by violating the conditions of
their baptismal covenant, will be eternal; to all the instructions,
assistances, and blessings, which, for his Church, he hath purchased with his blood. Among these, the benefits of the Lord's
Supper are, upon earth, among the greatest. And it may be
generally observed, that the Christian life which by our baptismal obligation we are bound to lead, is the best preparation
for receiving rightly the holy communion. For in the detail
which it will be useful to give of sundry qualifications, which
we ought to carry whenever we go thither to the table of the
Lord, you will perceive, and I could wish the thing might be




x.]            ON THE LORD'S SUPPER.                 129
observed and remembered, that it comprises those graces and
virtues which Christians are obligated to possess, whether they
partake of the sacrament of the Supper or not.
Thus, that we may descend to particulars, repentance is a qualification without which, we cannot consistently, nor with any
advantage, go to the Lord's table. And this for many reasons.
Do we not go thither to obtain the tokens and seals of our forgiveness? But can we hope, can we ask to'be pardoned for the
sins at the remembrance of which we feel no sorrow, and with
the dominion of which over us we have no desire to part? Do
we not go thither to commemorate the suffering and death of the
Son of God, for the expiation of our sins? And can we do this
sincerely and worthily without being penetrated with compunction, for the transgressions which required to be expiated at such
a price; which put our merciful Redeemer to his unparalleled
grief? Do we not go thither to recognize and be recognized, in
our exalted relations to the family of God, and to participate of
the glorious privileges which belong to the children whom he
hath adopted?  But can we think of these high and holy relations, can we plead our claim to those privileges without being
sorrowful for the omissions of our duty and violations of our
baptismal vows, into which, through the infirmity of our nature,
or through the perverseness of our wills, we, at any time, have
fallen? The Church, in framing the office for the holy communion, presumes that her children come to it truly and earnestly repenting of their sins. And what dangerous inconsideration, what solemn mockery is it to profess to bewail before
God " our manifold sins and wickedness, which from time to
time we have committed, by thought, word and deed, against
his divine majesty," if our souls with heedless levity forget their
trespasses; or, having them in remembrance, are not humbled
on account of them, and turned suppliantly to God. "Let a
man examine himself."  Let him compare his life with the rule
of God's commandments. Alas! he will find in himself many
iniquities; "For there is no man that doeth good and sinneth
not." But let him have a painful sense of them; let him be
VOL..- 9




130              ON THE LORD'S SUPPER.              [SERM.
heartily sorry for them; let him earnestly resolve to relinquish
them; " and so let him eat of that bread and drink of that cup;"
that the Almighty may behold in him the humble and contrite
spirit, without which there is no promise of remission.  "For
unto the ungodly God saith, Why takest thou my covenant in
thy mouth; whereas thou hatest to be reformed and hast cast
my words behind thee?" But to him who sincerely laments, and
resolves to forsake hlis sins, the Redeemer doth vouchsafe to give,
sacramentally, in this ordinance, his body and blood, to be the
pledges and earnest of forgiveness.
This leads me to add, in the third place, that if we would receive this sacrament with propriety and benefit, we must bring
to it a lively faith in Jesus Christ. - The necessity of this qualification arises out of the nature of the thing.  For with an
infidel, a doubting or an indifferent mind, to pretend to show
forth before God in solemn memorials, the death of his Son,
would be a horrible impiety and base hypocrisy.  Consider,
my hearers, the necessity and character of this faith. It is not
enough that we be free from unbelief. We must have a living
and active faith in the Redeemer, in all his important offices; a
faith that eagerly seizes hold upon him as mighty to save; a
belief that God hath appointed him to be unto us " a Prince and
a Saviour," "in whom we have redemption through his blood;"
a confidence, especially, in the efficacy of the spiritual food and
sustenance which he hath provided for us in this holy sacrament;
that therein he is, as it were, evidently set forth, crucified among
us; and we receive the assurances and comforts which arise from
feasting upon the sacrifice, which the Almighty hath accepted,
"are made partakers of his most blessed body and blood."  It
is by this faith alone, that we offer unto God in the eucharist, an
acceptable sacrifice. It is by this faith only, that we discern in
the holy Supper, the Lord's body. Without this faith our souls
can no more be benefited by the body and blood of Christ, than
without the use of the proper corporeal organs, our bodies can
be, by bread and wine. The mere eating of the latter in the
sanctuary, even if it be accompanied with prayer and some de



x.]              ON THE LORD'S SUPPER.               131
vout aspirations, can have but little significance or efficacy.
Without respect to the offices of Christ and confidence in the divine mercy, through the merits of his death and passion, it will be
little more than an unmeaning and useless ceremony. It is using
it merely as a religious ceremony, that deprives many of the recipients of it of its sanctifying influences. "Let a man examine
himself," then, "whether he be in the faith." Let him know
and embrace the Lord Jesus, as " the author of eternal salvation
to all them that obey him." Let him look to the cross as the
instrument of his redemption, and to the Lamb expiring upon
it, as the propitiation for his sins. Let him see in the sacramental bread, the body of his Redeemer broken for the offences of
man, and in the sacramental wine, the blood of the Redeemer
shed for his salvation. Let him be able, as he takes these elements, to say, Through him whom these represent I am pardoned
and accepted; "and so let him eat of that bread and drink of
that cup;" that thus he may join in this supper with that faith,
without which it is impossible to please God. For whosoever
cometh unto him in this ordinance, and would be benefited
thereby, " must believe that he is" in it, " and that he is the rewarder of all those who diligently seek him" therein.
It is unavoidable to remark here, in the fourth place, that we
should bring to the celebration of the Lord's Supper, hearts overflowing with gratitude to him, for his wonderful love. This
sacrament is the commemoration of the most stupendous act of
benevolence, and to us, the most beneficial act, which in this
part of the universe is known; the death of the Son of God upon
the cross, for the redemption of our sinful race. " Let a man
examine himself," whether he hath appreciated justly, and with
sufficient thankfulness, this death of his Lord? Let him impress
upon his bosom the glory and happiness which his Redeemer
left; the humiliation and misery which he endured; the awful
destruction from which he ransomed, and the delightful expectations to which he hath raised the human race. Let him by
pondering "the height and depth, and length and breadth," of
his merciful purposes, fan into a holy flame, that love which the




132             ON THE LORD'S SUPPER.             [SERM.
knowledge of his passion can hardly fail to kindle; " and so let
him eat of that bread and drink of that cup," that with such
affectionate gratitude as he would feel in fulfilling the wishes
of a dying benefactor, he may " do this," which Jesus hath commanded, " in remembrance of him."
Once more. We should be filled with charity when we go to
the Lord's Supper. The feast of the eucharist is a feast of love.
One design in ordaining it was, to render it to Christians a bond
of love. The deeds which it celebrates are deeds of unparalleled
love. In the night in which he instituted it, Jesus said to his
disciples, "A new commandment I give unto you, that ye love
one another; as I have loved you, that ye also love one another." And who can contemplate his patient and infinite love,
and not be warmed with the glow of his benevolence! Who
can look upon the family for which he was contented to die,
and feel ill will towards any of them! Who can stand by his
cross, and behold him pouring out his soul unto death, a ransom
for many, and not be excited to acts of beneficence and pity!
Who can see his patience and forbearance, amidst the indignities of his passion, and hear him, while he offers himself upon
the cross a sacrifice for his enemies, uttering a prayer for their
pardon, and an apology for the wrongs they had done him; and
not have his resentments towards those who have injured him
stilled and subdued, and his heart softened to reconciliation and
forgiveness! The character of Christ is so entirely benevolent;
the events which we celebrate at his Supper, are of a character
so consentaneous with the spirit and acts of charity, that he who
carries to it any other temper than that of peace and good will,
exhibits in himself a monstrous contrast to the qualities which
he is professing to admire, and can hardly expect, that the spirit
of the Redeemer will love and abide with him. "Let a man;"
then, "examine himself," whether the same mind be in him
which was in Christ Jesus. Let him supplicate Charity to come
from her seat by the throne of God, and shed abroad her
heavenly influences upon his heart. Let her fill him with a
sincere desire and lively regard, for the welfare of his fellow




X.]              ON THE LORD'S SUPPER.                 133
men; let her remove from his bosom all envy, hatred, and
malice, and introduce in their stead, peace with all men and
good will; let her excite him to generous alms-deeds, for the
poor and needy; let her invest him with a part of the golden
chain which binds one fellow being to another, and all to God;
" and so let him eat of that bread and drink of that cup."
Now, these qualifications form the habit of every sincere
Christian's life. They are carried by him into the scenes of his
business and walks of his pleasure; they are found with him
when he sitteth in the house, and when he walketh by the
way; they constitute his character in the days which are given
to the world, and in the Lord's day. To him, therefore, no opp)ortunity to show forth his Lord's death need be lost. Like the
ancient Christians, he should seize every occasion to eat of the
bread which came down from heaven, and sprinkle himself
with the blood which cleanseth him from sin.
But you may ask, is it not proper that we should especially
prepare ourselves, when we would join in the celebration of this
sacred ordinance? I answer, when we are sure that we are to
approach the holy table, self-examination, prayer, and whatever
may purify and elevate our affections, is both decent and useful.
It is to be reckoned amongst the beneficial effects of receiving
this sacrament frequently, and at stated times, that the preparatory recollections and devotions, to which it will naturally lead
us, are most happily adapted to prevent the inconstancy of our
minds to religious principles, and to check the wanderings of
our feet from the paths of virtue. And St. Paul, in the text,
seems to recommend and require a sober consideratioh and
proving of ourselves, when we are about to join in this great
act of Christian worship. But yet the habitual is far preferable
to the occasional preparation. Th6 sincere Christian can never
be unwelcome at the table of his Lord. For is he not always
ready to confess, and desirous to forsake his sins? Does he not
always rest upon the merits of the Redeemer, and find gratitude
warming his bosom at every remembrance of his love? It is
not always his wish, however feeble his power, to be conformed




134             ON THE LORD'S SUPPER.
to the will of his Maker, and is not benevolence towards his
fellow beings the reigning principle at all times, by which he
would regulate his feelings and conduct towards them? Is he
not always a subject of his Redeemer's intercession, even when
Satan may be desiring to sift him as wheat? Is he not constantly an object of his Redeemer's regard, even when, like Nathaniel, he is seen under the fig-tree, unconscious of the eye that
observes him?  Let not, then, the true follower of the Lamb,
unnecessarily deny himself the refreshment of the holy Supper.
If there be not upon his conscience some extraordinary impediment, let him be by the table of his Lord, whenever he beholds it spread. But let not this diminish the awe with which
that table is guarded.




SERMON XI.
ON THE LORD'S SUPPER.
ST. LUKE, xiv. 18.
"They all with one consent began to make excuse."
IN discoursing upon the sacrament of the Lord's Supper, we
have already attended to the considerations which should
induce us to partake of it, and the qualifications with which it
should be received. The former, we have seen, are very numerous and weighty, and the latter, attainable by all Christians,
and such as they should possess, whether they partake of this
sacrament or not. Whence, then, is it, that by so many Christians this ordinance is neglected?  Whence is it, that before so
many of his followers, the table of the Lord is spread in vain?
This is the inquiry which we come now to consider; and with
our remarks upon which we shall close our discourses upon the
sacraments of Christianity.
The causes which prevent men from observing this ordinance
of our religion are various. We shall speak only of those which
are the most obvious, and in speaking of these, shall claim your
indulgence for that plainness of speech which, in the discussion
of such topics, is both necessary and useful.
It may be presumed, that a leading cause of the neglect of
this ordinance, is a thoughtlessness of its nature and obligatoriness. There are many persons who have never seriously considered it as the great and proper act of Christian worship; as
an ordinance which, by their baptismal vows, they are solemnly




136             ON TIHE LORD'S SUPPER.            [SERM.
pledged to observe and keep; as a sacrament instituted for the
whole body of the Church, of which no member of the same
can neglect to partake without great detriment to his spiritual
life. They have never said to themselves, This ordinance was
appointed not for a few, but for all the followers of Christ.
They have never asked themselves, How shall I live if I keep
not up a communion with the source of life?  What shall I reply, when he who shall judge the world shall say to me, Wherefore hast thou neglected to perform the services which I commanded to be done " in remembrance of me?" And yet, this
inconsideration, though it may explain, can never excuse the
neglect of this sacred duty. Can we innocently be thoughtless
of the obligation of an ordinance, about which, for our benefit,
the Redeemer of the world employed his care when the agonies
of crucifixion were pressing towards him? This very thoughtlessness is surely a great crime when God and his ordinances
solicit attention. It is the requirement of reason, as well as the
precept of inspiration, "Be ye not unwise, but understanding
what the will of the Lord is."
Again. The pressure of the business and cares of this world,
is urged by many as a reason why they neglect to receive this
sacrament. The avocations of life are so numerous and indispensable; their time is so taken up, and their minds so occupied
with them, that they are not able to give that attention to this
duty which it deserves, and they hope the Almighty will pardon their omissions. Now, does not this plea evidently imply
that the requirements of the world are to be satisfied before the
requirements of God; that the affairs of this life are more important than the things which belong to our eternal peace!
But what is there in the cares and toils, or in the pursuits and
pleasures of this transitory state to entitle them to this pre-eminence?  What claim have they to monopolize our time and
absorb our attention? Are they most properly our business
here?  No. We are destined for an immortal existence in another world, and are placed here to be trained up for it. Are
they sources of greater and more substantial happiness? No.




Xi.]            ON THE LORD S SUPPER.                187
Tell us, ye busy men, ye votaries of wealth, ye slaves of fashion,
are the happiness and pleasure ye pursue either sure or satisfactory? Are they most noble in their nature and worthy of our
first regard?  No. They, in general, affect the inferior part
and properties of man, and are perishable as the bodies they
concern. Are they, in their influence or their advocates, furnished with pretensions of a more alluring character? No.
The scenes of the one are time, of the other eternity; the advocate of the former is manll; of the latter, God. So that if
there be any incompatibility between the business of religion
and the business of life, the former has the first claim to our attention; to use the latter in apology for neglecting the former,
exposes us to the charge both of imprudence and impiety.
But it is apprehended, that there is nothing incompatible between the requirements of the gospel and an attention to all our
lawful secular concerns. Is a man unable " to do justly, to love
mercy, and to walk humbly with his God," because he has much
business? Is a man unable to be industrious, to control his
passions, to have trust and resignation towards his Maker, because he has many avocations?  Is a man unable to rejoice in
the knowledge of a Redeemer, whose blood may cleanse him
from his sins, and whose intercessions may propitiate the Almighty in his behalf, because he has many cares?  And concerning the appropriate duties of public and private worship, is
there any man who, by a methodical arrangement of his matters, may not find time for these? Man is by nature social, and
his situation in this world renders it necessary and proper that
he should be occupied with many temporal concerns. Christianity is a religion adapted to him in that nature and condition
in which it finds him. It is a religion for men of business as
well as for men of leisure. It is a religion for the world as well
as for the closet. Its ordinances are not something to which he
who embraces it must betake himself, and abandon every thing
else. They are rather provided to protect him in his necessary
pursuits, and to encourage him in sustaining his temporal cares.
And he who is just and benevolent in all his temporal transac



138             ON THE LORD'S SUPPER.             [SERM.
tions, who from a principle of obedience is faithful in discharging the duties of the relations into which his connection with
the world has brought him, does thereby honour his Creator, as
well as when he brings to him his prayers and praises. Is thy
business criminal? Thou mayest well abstain from the altar of
God. He who is engaged in the pursuit of a forbidden object,
or pursues in a forbidden manner an object which is lawful, is
in a state of awful liability to divine vengeance, whether he
goes to the sacrament or not. But are your occupations, Christians, lawful? In your business, are you true and just, meek,
compassionate, and beneficent?  Throughout the paths into
which your avocations lead you, are your steps regulated by the
laws of God?  Let not the multiplicity of your concerns, nor
the greatness of your cares, keep you from the ordinances of the
Church. Come rather the more willingly to the green pastures
which in the holy eucharist are set open to you, that from the
hurry and turmoils of the world you may there, at intervals,
rest and be refreshed. Come the more gladly to the still waters
by which the Redeemer, in this sacrament, would lead you, that
you may be cooled from the heat with which intensity of earthly
business may oppress you, that you may be cleansed often from
the defilements which the best men may contract, in the midst
of this miserable world; yea, that you may be invigorated to
pursue your temporal concerns in future with the firm step of
undeviating integrity, amidst the numerous temptations by
which you are surrounded, and the infirmities of nature which
you carry within you.
Further. A sense of sinfulness deters many from approaching the table of the Lord. They are so oppressed with the consciousness of having transgressed many commands and omitted
many duties, that they dare not go to so holy an ordinance.
Such persons surely have not rightly pondered that "faithful
saying," which St. Paul says, is " worthy of all men to be received, that Christ Jesus came into the world to save sinners."
For sinners he became incarnate. For sinners he died. And
for the benefit of sinners he instituted this holy sacrament.




xI.]             ON THE LORD'S SUPPER.               139
Not for the whole who need no physician; not for the righteous, who need no repentance; but for the penitent offenders,
over whom " there is joy in the presence of the angels of God,"
was this table of his compassion spread. Indeed, if none but
sinless beings should go to that Supper from the family of man,
no guest could be invited. If we would wait till we have put
off all our imperfections, we must wait till we have put off our
flesh. We do not go thither "trusting in our own righteousness;" and they go most worthily who feel that they " are unworthy to gather up the crumbs under the Lord's table."  It is
not the sinner who is excluded therefrom, but the obdurate and
impenitent sinner.  "If with true penitent hearts and lively
faith, we receive that holy sacrament," " though our sins be as
scarlet, they shall be as wool, though they be red like crimson,
they shall be as snow."  But, perhaps, you say, I have not this
faith and repentance. Ah! is it so? Stay yet awhile from that
holy table. Nevertheless, be not easy in your absence from it.
Think not, because you abstain from this ordinance you shall be
safer in your sins. Preposterous were the supposition, and in
the highest degree dangerous and impious, that the neglect of
one duty can diminish our accountability for other deficiencies.
The truth is, without repentance and faith no man is in a state
of safety. It is not the only consequence of the want of these
that we cannot go acceptably to the Lord's Supper. Without
them there can be no peace in life, no hope in death, no entrance
into heaven.
There are many persons who have a lively sense of the holiness of this ordinance, and wish to join in the celebration of it,
who are deterred by a fear that they shall not be able afterwards
to live up to their obligations. Estimable in the sight of God
is this diffidence of their own strength. When it is accompanied by an earnest desire to perform the duties for which they
fear th6ir insufficiency, it is one of the essential requisites to a
worthy participation of this sacrament. But it may be carried
too far. It may lead us to think our merciful Lord a hard man,
and with wicked timidity, to wrap the talent with which he




140             ON THE LORD'S SUPPER.             [SERM.
hath entrusted us, in a napkin. Let it be remembered that this
ordinance devolves upon us no duties which, with the aid of
that grace which it promises us, we are not able to perform.
Under the same obligations we are already brought by our
baptismal covenant; the same faith is professed by us in our
creed, and a consciousness of the same duties, and a promise to
perform them, is unquestionably implied in our prayers and our
praises. Him who desires sincerely to please his God, this ordinance is calculated to encourage and strengthen, to protect
and bless in the fulfilment of his obligations. And, diffident
Christian, dost thou tremble, lest, going to his table, thou
shouldst incur obligations which thy infirmities may not permit thee to discharge? Remember the power and faithfulness
of thy Maker. What is the consolation which accompanies the
elements of this Supper?  "My grace is sufficient for thee."
What are the truths which these holy symbols seal to thy soul?
"Ile is merciful to them that fear him"-" He will ever be
mindful of his covenant"-" His strength is made perfect in
weakness."
Another cause which prevents men from receiving this sacrament, is the existence of anger and animosity in their bosoms;
the consciousness of ill will between them and some of their
fellow beings. Without charity we cannot, indeed, go safely to
the table of the Lord. And without charity we cannot safely
live in the world. We may not sit down quietly when this important Christian grace has departed from our bosoms, and trust
that no ill consequences will result from her absence because we
do not go to the Lord's table. She is the grace, without which
man can have no continued unction from on high; no spiritual
life and hope; no progress in the holiness; no joy and peace
in lifting his eye to another world. If she be absent from his
heart he will not receive the visitations of the Holy Spirit; for
into a malicious soul he will not enter. If she be absent, he
can know nothing of the pleasures of the new life; "for he
that hateth his brother abideth in death."  If she be absent, his
praises and adorations to his Maker are unacceptable; for he




xi.]             ON THE LORD'S SUPPER.               141
that "loveth not his brother whom he hath seen, how can he
love God whom he hath not seen."  If she be absent, he shall
in vain expect the pardon of his sins; for "if ye forgive not
men their trespasses, neither shall your heavenly Father forgive
you."  If she be absent, he shall be destitute in the eternal
world of the chief grace, which shall then be of utility; for
faith will there be swallowed up in vision; and hope will be
lost in the final decision. Charity only shall remain to guide
the thoughts and regulate the conduct, and bless the joy of the
redeemed; and by the lovely character which she will shed
over them, causing the Almighty Father to smile complacently
upon his offspring, and all heaven shall be glad as he smiles.
Not a moment, then, should we allow ourselves to be destitute
of this grace; much less, when we should together be gathered
around the table of our Lord. What saith the Scripture? " If
thou bring thy gift to the altar, and there rememberest that thy
brother hath aught against thee, leave there thy gift before the
altar, and go thy way; first be reconciled to thy brother; and
then come and offer thy gift." Observe, you are not permitted
to come to the altar of God with the knowledge of enmity between yourselves and your brethren; nor yet are you permitted to stay away. Reconciliation is enjoined. " Be reconciled
to thy brother, and come and offer thy gift." But it may be
you have conquered the enmity in your own bosom, but your
adversary is implacable. In this case, what conduct ought the
Christian to pursue?  If, with our utmost endeavours, we have
sought peace with all men, but have failed on account of the
implacability of others, we are not, while we have only emotions of benevolence in our bosom, to debar ourselves from the
comfort and privilege of discharging our duty to God. With
them is the sin. To the table of the Lord we should go, that
we may learn to perfect and perpetuate our forgiveness, and
there, with godly sincerity, should pray for our enemies, that
God would " give them repentance and a better mind."
It is urged by some who neglect this ordinance, that they see
many go the Lord's table, who seem not, in any respect, to be




142             ON TIlE LORD'S SUPPER.             [SERM.
benefited by it. Their dispositions are not more heavenly, nor
their lives more virtuous than others.  There is some foundation for this remark. It is an afflicting, a humbling consideration; and should teach the disciples of the Lord, who
mind to come to the communion of his body and blood, to exercise a holy and vigilant circumspection, that others may not
be deterred by their deficiencies from glorifying their " Father
who is in heaven."  But, at the same time, all men should be
careful how they judge their fellow-beings. Perhaps the communicant laments with secret sorrow, at the foot of that table,
the imperfections by which thou art offended. It may be, the
strength shall one day be there obtained, by which those imperfections shall be vanquished.
There are many persons deterred from receiving this sacrament by a particular passage of Scripture, which is frequently
misunderstood. I mean that striking observation by St. Paul,
that " he who eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body."
There are two causes from which the misapplication of this
passage proceeds; from affixing a meaning to the word damnation, which, in the original, it does not bear; and from indefinite or erroneous ideas of the unworthiness which the Apostle
condemns. By damnation, is not here meant, as by many is
supposed, everlasting destruction, but immediate disapprobation,
the displeasure of the Most High; which displeasure is manifested, as the Apostle states, by visiting the unworthy recipients with divers temporal judgments; and this too, in order to
their final salvation; if haply, being chastened of the Lord,
they may not be condemned with the world. And, accordingly, the same word which is here rendered damnation, is rendered
in one of the following verses of the same chapter, by condemnnation. Moreover, we should have definite ideas what it is to
eat and drink unworthily. The Corinthians, whom the Apostle
here addresses, had fallen into an irreverent, and, in some cases,
profane manner of celebrating the Lord's Supper. They brought
their own bread and wine; they blended this sacred mystery




xi.]            ON THE LORD'S SUPPER.                143
with their common feast; the rich waited not for the poor; the
poor were jealous of the rich; there was division in their
bosoms, and confusion in their conduct. In the elements before
them, the Lord's body was not discerned. Against this irreverence, the Apostle, with great propriety, pointed his sharpest
reprehension.  But his solemn sentence will not light upon
those, who, with the qualifications which have been stated, are
careful to receive this sacrament. Let a man, with a willing
mind, go to the Lord's Supper, carrying to it repentance, faith,
and charity, a thankful remembrance of the Redeemer's love,
and a steadfast resolution to walk in newness of life; and he
will be owned, by the master of the feast, as a welcome guest,
and share in the peculiar benediction which blesses that Supper.
Finally. There is an objection which deters a large number
of those, who have, by baptism, been grafted into the body of
Christ's Church from discharging this most incumbent Christian
duty; I mean, that they are too young. There is not, I conceive, an objection which would be more painful to our blessed
Redeemer. The young are most endangered by the temptations
and troubles of this evil world. They have most need of the
agis which he hath provided for the redeemed, in the sacraments of his Church. He himself dwelt not in the flesh to the
period at which man arrives at the meridian of life; to teach us,
perhaps, in our earliest years, with our earliest faculties, to do
the will of him who sent us. In early piety, his Father had
many times manifested his special delight, and he himself evidenced on earth, a partiality for the devotion of the youthful
heart. The wise Solomon, the distinguished David, the good
Josiah; and Samuel, who, at the close of his life, could challenge an impeachment of his integrity, all knew the Almighty
in their youth; and of the disciples of our blessed Lord, he obtained most of his love who had seen the fewest years. Yes,
happy John! " the disciple whom Jesus loved;" thou didst follow him in juvenile years; and it is among the recollections
which now gladden thy spirit, that thou didst early devote thyself to the peaceful pursuits of his kingdom, that thou leanedst,




144             ON THE LORD'S SUPPER.           [sERMI.
in thy youth, on his bosom, at the first celebration of the holy
Supper. My young friends, follow his example. Let not your
youth deter you from manifesting your gratitude to the Being
to whom you owe all the years of your existence. You most
need in this dangerous world the protection of his wing. By
an observance of his ordinances, place yourselves under it, and
you shall not fail of his care who hath said: " I love them that
love me, and they who seek me early shall find me."
Thus, my respected hearers, I have endeavoured to remove the
obstacles which prevent so large a part of the Christian community from discharging what, in the right and ancient view of
it, is the highest and most distinguishing Christian duty. Forgive me, that I have dwelt so long upon this subject. The late
eminently pious and truly reverend Bishop of London considered the signs of the times as affording him a special reason
for calling upon the Christians of his diocese, to return to the
ancient practice of offering their devotions in the temple, humbly
upon their knees. How much rather, then, may we call upon
you, by the motives which have been suggested, by the judgments of the Almighty which are abroad in the world, and by
the disparity in attainments of holiness between the Church in
the primitive, and our own days, to gather yourselves together
around that altar where your devotions may be offered most
acceptably, and the best pledges of benediction are to be found.
What Christian is now hearing me, who, if the trumpet which
shall give notice of the second advent of our Lord should burst
upon his ears, would not gladly be found at his holy table, with
humility and gratitude commemorating his love? But oh! if
he shall not find us there, let none of the obstacles which have
been considered, prevent us from being of the number, concerning whom he shall say, in the day of judgment, presenting them
unto the Ancient of Days, These are they who on earth were
faithful. They have eaten of my bread "in remembrance of
me," and have drank of the cup which I mingled. Father, I
will that they forever be with me where I am, that they may
behold my glory, and drink of the wine of which I desire to
drink with them in thy eternal kingdom.




SERMON XII.
ON THE SABBATH.
EXODUS, XX. 8.
"Remember the Sabbath day, to keep it holy."
THAT God is to be worshipped, is a sentiment of nature, a
dictate of reason, and a declaration of the written law.
This point being established, there follows a necessity that there
should be established times for discharging the duties of devotion. As regularity in transacting business of any kind is ultimately beneficial, so, in this particular, unless there be stated
periods for paying our devotions to the Most High, inattention
will produce indifference, indifference will form a habit of forgetfulness or neglect; and thus, in the noblest employment of
a rational being, the mind would but seldom and accidentally
engage. Wrhen we further consider, that there are favours
which we unitedly need, and consequently, for which we ought
unitedly to petition; that there are sins which we join in committing, and, consequently, ought to join in imploring remission of the same; that there are blessings which we enjoy in
common, and, consequently, for which we ought to return a
common tribute of praise; in a word, when we consider, that,
social in everything else, man ought to be social in the worship
of his God, we cannot but be convinced of the necessity that
some definite part of time should be appropriated to the service
of religion. Now, were it left for men to determine among
VOL. I.-10




146                ON THE SABBATH.                 [SERM.
themselves, how great, and what particular part of time should
be thus consecrated, it would be rare indeed, if, differing in sentiment upon almost every other subject, they should be united
upon this. The supposition is inadmissible. We can conjecture ten thousand circumstances which would inevitably operate
against this unanimity. But, blessed be God, in this respect he
has not left mankind a prey to uncertainty and discord. He
himself has determined what portion of their existence his intelligent creatures shall dedicate to him. "Remember," says
he, when promulgating his sacred laws, " remember the Sabbath day, to keep it holy." Permit me, beloved, to bespeak
your attention, while I endeavour to state to you, in the first
place, the nature of this day, and the reasons for remembering
it; and, secondly, the suitable and reasonable methods of keeping it holy.
VWe learn from the history of the creation, that Deity employed himself six days in forming the heavens and the earth,
and all the host of them. It could not have been necessary,
that he should be occupied for this, or any other particular space
of time, in effecting the purposes of his will. IIe, whose simple
fiat could call light into existence, could, with equal ease, have
said, "Let creation be," and instantly the universe would have
appeared. But for some certainly wise and good end, perhaps,
for our instruction, he chose to employ himself six days in creating our world. "The seventh day," says the sacred historian,
"God blessed and sanctified, because that in it he had rested
from all his work which God had created."  Not that he was
fatigued by the exertions which he had made, or exhausted by
the greatness of the work which he had accomplished. Far
otherwise. The Lord, the Creator of the ends of the earth,
"fainteth not, neither is weary."  When it is said, that God
rested on the seventh day, the expression means, that he then
ceased from that particular employment in which he had been
engaged. And when he sanctified this day, he determined that
every periodical return of it should be duly observed by his intelligent creatures, for commemorating the nativity of creation,




xII.]              ON THE SABBATH.                  147
when "the morning stars sang together, and the sons of God
shouted for joy;" and for impressing upon their minds a remembrance, that he, to whom they dedicate the day, was the Author,
and is the Preserver and Governor of the universe; of whom,
and through whom, and to whom, are all things. Such was the
origin of the Sabbath day; and there is a probability, that the
observance of it commenced and continued, from the time when
the reason first existed for which it was blessed and sanctified.
It is true, that we have no account of the actual observance of
the day, before the time of Moses. Many have inferred from
this, that the notice of the day is to be dated from the solemn
appointment of it by Moses. But if the Sabbath had been kept
from the creation, as a matter of course, it is a circumstance
which we should not expect to find mentioned in a history so
concise, when the author himself must have viewed the thing as
common as the resting at night, after the labours of the day.
Now, we have no account from which we can possibly infer the
neglect of the day; and it is observable, that the first observance
of it, noticed by the historian, was previous to the promulgation
of the law from Sinai. When the children of Israel were miraculously fed with manna, they had not arrived at the holy
mount, but were in the desert of Sin. This was their eighth encampment; that was their twelfth. In order to refrain from
labour on the seventh day, they than gathered on the sixth two
omers of manna, which was twice the quantity of one day's consumption. When Moses assigns the reason for this, he mentions
the Sabbath, not as any thing new, but as something to which
they had been accustomed; " To-morrow is the rest of the holy
Sabbath unto the Lord."  It may further be remarked, that, notwithstanding the commandment in the text, and other arrangements in the Jewish law, for the service of the day, there is no
particular mention of the observance of it for several years after
Moses. But it is argued, if men had remembered the Sabbath
day from the creation, why was it so formally ordained at the
promulgation from Sinai?  Now, would it not be equally as
rational to argue, that it was not esteemed unlawful to dishonour




148                ON THE SABBATH.                [SERM.
parents, to commit adultery, to murder, to steal, to bear false
witness, etc., previous to the Decalogue, because that, in that
communication of the divine will, these crimes are formally forbidden? The truth of the matter undoubtedly is, that when
Deity had sanctified the Sabbath, he informed man thereof;
and, from Adam to Moses, those were not wanting who paid
attention and reverence to the holy day. As men became more
and more corrupt, the obligation to this, as well as all other
moral obligations, were held less and less sacred. To revive
their ideas of duty, and preserve among mankind a knowledge
of his will, Deity, in his own time, benignantly vouchsafed to
his people a written law. In this law, the religious and constant observance of the Sabbath was solemnly enjoined, and
two additional motives thereto urged upon the Jews. " Remember that thou wast a servant in the land of Egypt, and that the
Lord thy God brought thee out thence," therefore he "commanded thee to keep the Sabbath day."  And likewise, "that
thine ox and thine ass may rest, and the son of thine handmaid,
and the stranger may be refreshed." Thus was the Sabbath
established, and continued a day of rest, from the first pair of
our race, to Jesus, the Emmanuel. At his birth, a new scene
opened, a new era commenced. Then was the mystery, hidden
from ages, revealed, and the whole counsel of God manifested.
His religion was not to be the religion of a nation, but the
religion of man. He came not, to deliver a single people from
foreign servitude; but to rescue a world from tyrants, more
merciless than Pharaoh and his officers; and from a slavery
harder and more menial than the bondage of Egypt. Surely,
if the Israelites were obligated to observe a Sabbath, in honor
of him who broke the power which held them slaves, and gave
them deliverance, Christians are bound to appropriate part of
their time, as sacred, to the goodness which freed them, spontaneously, from the shackles of sin, and opened the prisons where
death had confined them. But this is not all. The redemption
effected by Jesus is styled in Scripture a new creation. And
justly, my friends, may it thus be styled. Chaos itself did not




xIT.]               ON THE SABBATH.                   149
exhibit more confusion, before the Creator converted it to order
and beauty, than did the state of fallen man, before the Redeemer.presented a spiritual system, far more wonderful, harmonious, and sublime, than that which we admire in the material world. As at the first creation, " the morning stars sang
together, and the sons of God shouted for joy," so, at the second,
the heavenly hosts exulted with reverence, and the inhabitants
of the earth were bidden to rejoice. As it had been proper,
that man should reflect upon the former glorious event, at every
revolution of the period in which it was completed, so it was
proper that that part of the week should be esteemed holy, on
which, by rising from the dead, Jesus completed the latter.
When the design of a Sabbath was thoroughly understood, th(,
observance of any one day in seven, would perpetuate the
memory of the first creation; and, by choosing that day on
which Christ triumphed over death, we commemorate the
greatest deliverance ever experienced by men, and secure the
hebdomadal remembrance of the new creation. If it be asked,
why the old Sabbath may not be preserved, and a new one appointed for the new creation? I answer, that the institution
which commands men to appropriate a seventh part of their
time to religion and rest, commands, also, that during the other
six parts, they should manage faithfully their secular concerns.
If it again be questioned, why the day first instituted should not
be preferred? I answer, because the latter event is more wonderful, more interesting, and more glorious. In confirmation of
this we find, that on the first day of the week, the disciples of
our Lord rested; and assembled for religious worship and instruction. St. Paul, in many passages, proves, and declares,
that we are not bound to observe the Jewish Sabbath, and the
first day of the week is expressly styled in the revelation from
God, "the Lord's day."  Accordingly, the Christian Church,
from the first moment of its existence, has consecrated this day,
as holy to God and religion; and commands her sons to remember it, as the Ch/ristian Sabbath.
There is something of an awful holiness, of a solemn dignity,




150                ON THE SABBATH.
surrounding the Sabbath, when we consider the consecration of
it as coeval with the existence of our race. How venerable its
antiquity! How sublime the ends for which it was instituted!
With what horror does the sensible mind recoil at the recollection of those, who would demolish, with worse than Vandal
arms, this first and most gracious institution of God.  My
brethren, I must defer till another opportunity, to lay before
you the distinct and most powerful motives which should induce
you to remember, invariably, this holy day. But from the account which has been given of its nature and history, you may
gather reasons, sufficiently engaging to fill you with a resolution,
that you and your houses shall reverence the Sabbath of the
Lord your God.




SERMON XIII.
ON THE SABBATH.
EXODUS, XX. 8.
"Remember the Sabbath day, to keep it holy."
/fHESE words, many of you, my hearers, may recollect, were
the subject of our meditation in the forenoon of the last
Lord's day. When entering upon the discourse, I proposed to
give you, in the first place, a history of the Sabbath. Secondly,
the motives for remembering a Sabbath day; and thirdly, the
most suitable methods of keeping it holy. To the first of these
heads we paid full attention, and proved that the Sabbath began
to be sacred at the time when the reason for consecrating it first
existed; viz: when the Creator rested from his work, in which
he had been engaged during the first six days from the beginning of the creation. We observed, that when mankind were
grossly corrupted and alienated from all truth, Deity vouchsafed
to his peculiar people a written declaration of his will, and enjoined upon them in one of his commands, the religious observance of this day. That the seventh day was dedicated to the
Lord, from Moses to Christ, when man and all his concerns
assumed another aspect. That a new creation was now to be
commemorated; a new deliverance to be celebrated by man.
That to unite a remembrance of the former with the latter event,
the Church of Christ solemnized the day when the Lord completed his purposes of love; and has constantly observed the
first day of the week, as the Christian Sabbath.




152                 ON THE SABBATH.                 [SEfRM.
I now proceed to the second head of discourse, in which are
to be shown the motives for observing a Sabbath. The first and
most weighty of all motives is, that it is of divine appointment.
It is not a human institution. It is not a mere matter of convenience. It is not left, optional with us whether we will observe it or not. It is a positive command of that Lawgiver who
rules supreme, and before whose judgment seat we all must
stand. That the Most High had a right to frame such a law, no
one will dare to question. That.he did frame such a law, no
one who has faithfully examined into the matter will presume
to deny. That we are bound to live in obedience to his injunctions, no one who realizes the dependence of man and the supremacy of his Maker, can hesitate one nloment to acknowledge.
Now, however lightly we may think of it, every profanation,
every wilful neglect of this holy day, is as likely to subject us
to the punishment of transgressors as any other breach of God's
sacred laws. We are as strongly bound to remember the Sabbath, as we are to refrain from stealing, murdering, bearing false
witness, or breaking any of the commands of the Decalogue. It
is expressly enjoined, "Remember that thou keep holy the Sabbath day;" and whoever by his conduct, his conversation, or
even his careless indifference, forgets this day, implicitly revolts
against the authority of his God. Every Christian, therefore,
who feels that concern for the honour of his Maker which he
ought to feel, must have his indignation excited, when he beholds
this very day, sacred from the infancy of our species, and hallowed by the Sovereign of the universe, assailed and polluted by
unthinking men; and treated with less reverence than savages
would discover for religious institutions. If not its venerable
antiquity, if not its usefulness to mankind, certainly the idea
that it was instituted by the Creator, should restrain the arm of
the sacrilegious assailant, and secure it respect from his dependent creature.
Again. But if the Sabbath were not a divine appointment,
if it were only an institution devised and established by men
for the maintenance of true religion, in this sense it would be




XIII.]             ON THE SABBATH.                   153
entitled to our attention and reverence. So averse is corrupted
nature from all religious sentiments, so alienated from a knowledge and love of God and of duty, that it is necessary to contrive expedients for enticing their minds to a contemplation of
these things, and for impressing them with a sense of their
solemnity and importance. By an observance of the Sabbath,
a common respect is paid to religion; men are made acquainted
with her character and loveliness; the mind, six days busied
about secular concerns, is led to think upon nobler objects.
That atheism which would be the consequence of no worship,
and that superstition which would be the consequence of a worship always private are prevented; and a secure barrier is opposed to that general indifference to God and religion, which
might possibly ensue if there were no fixed period at which
man should pause from his worldly pursuits, and turn his attention to the one thing needful.
Every person who observes the ignorance and situation of
man, must perceive the necessity of providing some means for
communicating to him that religious instruction, without which
he can give little significance to his life, and find but little hope
in his death.
Ah, my friends, it is with this as with many others of the
blessings we possess, we lose our sense of the value in the constancy of our enjoyment of it.
It is no extravagant assertion, that from this holy institution
have accrued to man more knowledge of his God, more instruction in righteousness, more guidance of his affections, and more
consolation of his spirit, than from all other means which have
been devised in the world to make him wise and virtuous. We
cannot fully estimate the effects of the Sabbath upon religion,
unless we were once deprived of it. Imagination cannot picture
the depravity which would gradually ensue, if time were thrown
into one promiscuous field, without these lheaven-erected becicons,
to rest and direct the passing pilgrim. Man would then plod
through a wilderness of being, and one of the main avenues
which now admits the light that will illumine his path, would




154                 ON THE SABBATH.                   [SERM.
be perpetually closed. Considered, therefore, in this sense, the
preservation of the Sabbath is of infinite importance.
But further, inadmissible as is the supposition, if the Sabbath were only a civil institution, if it could boast no higher
authority than that of earthly powers, if the design in appropriating it to rest, worship, or instruction were altogether political,
every friend to order, every friend to his country, every friend
to mankind, must advocate its preservation and observance.
The arm of secular power could never be strong, if the minds
of men were wholly destitute of ideas of a God and a future
state.  As these ideas, and their consequent moral principles are
more or less lively in the minds of a people, civil government
will be more or less efficacious. Now, to have a day for publicly inculcating these ideas periodically observed, and revolving so frequently that the effects of the last are not erased from
the mind before the return of the next, and, at the same time,
leaving a sufficient interim for the discharge of the avocations,
and the enjoyment of the pleasures of life, would be as advantageous an expedient as reason could devise. Besides, the effects
of a Sabbath upon society are great, not merely in a civil but
in a social sense. Members of the same community, on this
day, meet to pay their addresses to their common Father and
Friend.  They see each other in a light highly engaging, and
calculated to excite none but sentiments of affection.  A variety
of pursuits does not to-day distract their attention nor excite
their jealousies, but they assemble, united in their intentions,
prepared to join in the amiable acts of social worship. The
royal Psalmist mentions it as one of the most pleasing circumstances which bound him to his friend, that they went up together to the house of the Lord. There is something in beholding
people of all classes, dressed neat and clean, exhibiting a decorum becoming the rational character, going together into the
sanctuary, like children into the presence of a parent, which, in
a mind susceptible of delicate associations, excites indiscribable
emotions of delight.  The effects of the Sabbath upon individuals are still more important. The rich man finds in it a respite




XIII.]              ON THE SABBATH.                   155
from his round of pleasures and pursuits, and an opportunity to
collect his thoughts. The poor man finds in it a respite from
those labours which are necessary to his subsistence, and, in our
country, generally, enjoys on a Sunday a comfortable meal.
The servant is happy in his Sunday attire, and in a relief from
his weekly task; and even the little ones, forgetting their sports,
take a pleasure in going to church. It relieves all descriptions
of men from the cares of the week that is past, and invigorates
them for the duties of that upon which they have entered. It
forms habits of order in the mind, and introduces regularity
into families. So much is this the case, that observation will
generally sanction the assertion, that he who is punctual in his
observance of the Sabbath, is generally regular in the management of all his concerns. Certain it is, that those families are
the most regular in the arrangements, have the best domestics,
and are most entitled to favour from heaven, in which a regard
to sacred institutions is always paid, and an attachment to moral
propriety steadily evinced. Such are the families which Deity
delights to bless, for they resemble the households of the Patriarchs whom his soul loved. In a word, if the Sabbath were
merely a civil institution, so beneficial are its influences upon
all classes of men, that he can be no philanthropist who wishes
its subversion; nay, who does not contribute to its support.
Again. Art thou emulous of the character of the grateful?
Thou wilt "remember the Sabbath day." For gratitude pleads
strongly for the observance of this institution. We find ourselves in this world, placed in a magnificent dwelling, furnished
with innumerable varieties of good, all submitted to our use.
Should we not, at times, turn our attention to the beneficent
Architect who raised the stupendous building and placed us in
it?  We find deposited here for us a deed and title of eternal
life, to be inherited by us when we shall have received the education for which we dwell in this building. Should we not, at
times, turn our attention to the great Benefactor, through whose
mediation this precious deed hath been obtained? To an ingenuous mind, there is something awful in the thought of living




156                ON THE SABBATH.
in a splendid abode, surrounded by comforts, and invested with
privileges and honours without thinking of the Being to whom
the abode belongs, and from whose munificence the comforts
and privileges proceed. The consecration of a day to the remembrance of him must be pleasant as well as useful to the
grateful heart. Base are our spirits, if, of this day, the vain
idols of the world can deprive him! His goodness in vouchsafing to hallow this day, that of our highest relations and best
privileges we may not be ignorant or unmindful, leaves our
gratitude without a plea for its imbecility if the day pass with
us as with those benighted mortals who know not that it is the
S:abbath of God. For, Great Creator, when I contemplate thee,
i allowing a stated time to bring back the recollection of thy
(hildren from the vanities of the world to thee, and their duty,
and their eternal destiny, I behold an affecting manifestation of
thy Fatherly care, which leaves them without excuse, yea, heinously criminal, if they neglect the gracious institution! IIow
tender, how irresistible is the motive with which the Redeemer
enforces the observance of his Supper: "Do this in remembrance of me."  But in hallowing the Sabbath, what saith the
Eternal God, the Author of all that we are and enjoy, but Observe this day in remembrance of me. Which, then, of his children can be willing to pollute it?
Thus, I have stated motives sufficiently powerful, to induce
every good man to advocate the remembrance of the Sabbath
day. I have entered thus largely upon this point, because it is
an unhappy symptom of modern times, that this ark of the covenant, hitherto sacred, has been deserted by its friends and rudely
shaken by its enemies. Frequently has it grieved the pious
mind, to behold in our own country, but yet in its infancy, so
solemn an institution so lightly regarded. The subversion of
the Sabbath among Christians, is the subversion of all religion.
When once the mind has become so callous to all sense of moral
obligation, as to cease to venerate the institutes of heaven, religion is in it but an empty name. If, then, the felicity of our
country, if the happiness of posterity can interest our hearts, let
us strengthen our respect for this hallowed day.




SERMON XIV.
ON THE SABBATH.
EXODUS, XX. 8.
"Remember the Sabbath day, to keep it holy."
THIS sacred command has already afforded important matter
for two discourses, and it again solicits your attention. We
have already given a faithful history of the Sabbath, and have
stated motives sufficiently powerful to induce every professor of
Christianity, every believer in a Supreme Being, every lover of
mankind, to hold it in remembrance as consecrated time. An
interesting question now arises, how is it to be kept holy? what
are the most suitable methods of remembering it? how far may
it be used like other days, and in what is it different? The
discussion of this point was reserved for that head of discourse
upon which we are now about to enter; and which will close
our observations upon this too much neglected subject. It is
a point in which we are all concerned, and to which few have
paid that attention which its consequence deserves. How they
ought to spend the Sabbath is a question which men seldom ask.
Hdw they do spend it, is a question which the good man generally must answer witlh grief. For most men, alas! have run to
an extreme, conceiving it necessary on this day to hang down
their heads like bulrushes and to be masked in the austerity of
monks; or else, converting it into a day for indulging themselves in indolence, pleasure, or dissipation. How, then, can
your time be better employed than in listening to a statement of
those methods of hallowing the Sabbath which are accommodated




158                ON THE SABBATH.                [SERaM.
to human nature, conformable with the design of the institution,
and coincident with the will of the Most High.
In the first place, the Sabbath is to be strictly observed as a
day of rest. The avocations of life are to be suspended; we are
to pause from  our secular pursuits, to do no manner of work.
No tonly we, but " our sons and our daughters, our man-servants
and our maid-servants, our cattle, and the stranger who is within
our gates," are peremptorily forbidden to labour on this holy
day. By resting, we symbolically commemorate the rest of
Deity, when he had completed creation, and that of the Messiah,
when he had effected our redemption. By resting, the mind
affords religion a hearing which she could not have, if its attention were engaged about worldly concerns.  By resting, we
advance the cause of humanity, and co-operate with the goodness of our God.
Sacred, my brethren, is the rest of the Sabbath. From its
first establishment this was one appointed method of observing
it. Jehovah frequently alleges it as a reason of his anger against
his people, that they turned their feet from his Sabbath, and did
their own pleasure on his holy day. And the good, the indefatigable Nehemiah, when he went up to Jerusalem to recover
that city from the damages it had sustained from war's ruthless
arm, had his spirit stirred within him, when he beheld some
treading their wine-presses, bringing in their sheaves, selling
their fish, and all manner of ware upon that day, which their
God had consecrated to rest.  It wounded the piety of the
prophet. His bosom was fired with resentment.  " I contended
with them," says he, "and said, What evil thing is this which ye
do, and profane the Sabbath day?  Did not your fathers thus,
and did not our God bring all this evil upon us, and upon
this city? yet ye bring more wrath upon Israel by profaning
the Sabbath." Such was the earnestness of the good man in the
cause; and such must be the sentiments of every good man,
when he beholds those occupations pursued upon this day, which
are inconsistent with its nature and design. Whoever wishes to
live in obedience to the command in my text, will not be un



XIV.]              ON THE SABBATH.                   159
necessarily employed himself, nor suffer those under his care to
be unnecessarily employed in any occupation or pursuit, which
may disturb that cessation from  work, which is essentially
necessary to the proper observance of the Sabbath.  Here,
perhaps, the question will arise in your minds, whether you
may engage in no transactions of a temporal nature upon this
day?  Ile, to whom the day is dedicated, has declared for
our instruction, " that he will have mercy before sacrifice." This
being the case, all offices of humanity, all works of charity and
love, either to those of our own species, or to the brute creation,
may, and ought to be discharged upon this as upon other days.
These works are in their very nature virtuous, and no afterarrangement, can render them displeasing in the eyes of heaven.
Further. The Saviour of the world asserted, when upon
earth, that "the Sabbath was made for manl and not man for
the Sabbath."  That it was designed for the comfort of the creature, as well as for the glory of the Creator. Consequently, all
those works may be innocently done, which are necessary to
our subsistence and decent appearance.  He, whose conduct
should be our guide in all cases of doubt, never hesitated to do
any thing upon the Sabbath which humanity or reasonable
need required. A farther license than this we cannot safely
take, and, surely, this is sufficiently liberal. It is equally remote from that hypocritical austereness which the Saviour reprimanded in the Jews, and those needless works, that willingness
to do anything, indiscriminately, upon the Sabbath which,
were he now upon earth, he would too often have occasion to
reprimand, even in Christians.
But I hasten to observe, secondly, that though the Sabbath
was designed for a day of rest, it was not designed for a day of
indolence. There is a vast difference between that pious cessation from secular concerns which the command enjoins, and that
lazy, lounging life which too many love to lead when this day
arrives. The Sabbath is consecrated to religion as well as to
rest, and the duties of public worship are essential parts of its
solemnity. Deity never designed that this should be to man a




160                ON THE SABBATH.                 [SERM.
day of idleness, but that the subjects it commemorates should
fill his mind with devotion, and lead him to the discharge of
religious duties. And how natural is the connection between
contemplating the. creation of the world by the Supreme Architect, and falling in reverence before his throne. How extremely
natural is the connection between recalling to mind the redemption of our race and paying our homage to the great Redeemer.
Accordingly, we find that the Sabbath and the sanctuary, on account of their alliance, are frequently joined together in Scripture. Before the birth of our Saviour, this day was always
partly employed in publicly reading the Scriptures and worshipping God. When he came upon earth, that he might fulfil
all righteousness, it was his invariable custom on the Sabbath
to attend divine service inl the Synagogue. So that it is evident,
from the very nature of the institution, from the authority of custom, and from the unerring example of the Immanuel, that useless laziness on this day is highly criminal, and that assembling for
the purposes of public worship, is an essential method of keeping
it holy. Our world cannot exhibit a more lovely, heavenly sight,
than that of a Christian society in " the still small voice" of devotion, unitedly worshipping their Father and God. When we
carry the idea further, and reflect that the whole Church militant,
the whole brotherhood of Christians upon earth, on this day assemble, and the Most High is, undoubtedly giving audience to
their prayers and praises, can any, who have health and reason,
avoid longing to join in the general devotion, or contentedly be
absent from the grand community? Yet, alas! there are no less
than three classes of character, each of which comprises many
individuals, who, at best, are but inconstant in their attendance
at the sanctuary. The first class is composed of those persons to
whom the Sabbath is no holy day, who view religion and all its
ordinances as chimeras, fit for weak minds, who, if they ever
go to the sanctuary, are not led thither by an "hunger or a
thirst after righteousness," but to try the preacher, to mingle
with the multitude, or to pass away an hour or two, in seeing
and being seen. Now, such characters exhibit living proofs of




xIV.]              ON THE SABBATH.                   161
the depravity. For we cannot but conceive, that, by beings
perfectly pure, the duties of devotion would be esteemed not
only useful and pleasant, but in the highest degree honourable.
If to be admitted to the presence of an earthly prince, is viewed
by his subjects as the highest dignity they can receive, shall
man lightly prize an admittance to the presence of his heavenly
Prince; an intimate communion with his God? Do the pure
spirits of heaven take pleasure in religious acts, and find their
delight in worshipping their Maker; and shall mortals view
these things as weak, superstitious, unworthy their attention?
Blind infatuation! Proof convincing of the truth of man's fall!
The fact is, these characters have no sense for the perception of
the pleasures of public worship. They have no soil for the
seed of the word. The things which they hear in the sanctuary
are incompatible with their feelings and their wishes. Like the
unhappy pair in Eden, their hearts are not in harmony with the
voice of their Maker, and conscious of their nakedness, they
shrink from his presence. There is another class of persons,
who profess themselves religious, but who seldom join in the
services of the sanctuary. These are they who have accustomed
themselves to think that the duties of public worship are not
essential to a virtuous life; that they can be devout at home,
and there engage in pious meditations. Every one who has observed human nature in its various forms, must have observed
that these persons are generally of a selfish disposition. They
do not possess those feelings which make men love the countenance of man, which can contemplate a body of individuals as
one, and which gives a zest to the acts of social worship. Such
persons would do well to remember, that there are sins to be
confessed, blessings to be acknowledged, and favours to be inmplored, by society as a body. They should bear in mind that
the impotent who would be healed from their diseases, were to
wait at the pool, till the angel moved the waters. They should
consider, that at Zion, the Lord's blessing was to descend; that
the foundation of social worship is laid in nature; that it was
sanctioned by the practice of the Redeemer, and that it was
VOL. I.- 1I




162                ON THE SABBATH.                [SERM.
tacitly inculcated in that promise of the Lord, that where two
or three were gathered together in his name, he would be with
them and grant their requests. There is a third class of characters, who are perfectly convinced of the importance of public
worship, and yet are inconstant in their attendance at the sanctuary.  These are they, whom  the most trivial excuse of
weather, of company, and even of dress, can detain from their
duty to their God. That there are constitutions which cannot,
and seasons when many persons ought not, expose themselves,
every liberal man will readily allow. But are there not characters who can be kept from offering up their devotions to the
Most High, in his sacred courts, by such circumstances as would
not form the shadow of an obstacle to their visiting an earthly
friend, or joining with a party in the pursuit of pleasure. Such
persons cannot be said to remember the Sabbath. They do not
live in obedience to the sacred command. Whoever would
keep the Sabbath, must reverence the sanctuary, and not suffer
himself to be needlessly absent from the duties of public worship.
In addition to the methods which have been mentioned, of
keeping the day holy, we observe, thirdly, that the affectionate
mother will find this an eligible opportunity of teaching to her
children, and her children's children, the truths of that religion
upon which she rests the anchor of her hopes. The Christian
master will, on this day, acquaint his servants with those doctrines and precepts which are calculated to make men live the
life becoming man, and to secure their felicity in the future state.
The true Christian will, on this day, study the Scriptures; commune with his own heart; and put up his humble petitions in
secret, to the prayer-hearing God.  He will refrain from all
amusements and engagements which do not comport with the
solemnity of the holy day. At the same time, he will avoid
that severity which makes man a slave to an institution designed for his comfort.  After having faithfully discharged
those services which are indispensably incumbent, he may
spend the leisure moments that remain, with cheerfulness and




XIv.]               ON THE SABBATH.                  163
joy, which the disciples of Jesus ought always to feel. Seated
at the fireside, he may partake with his friends the innocent
pleasures of social converse; or walking with Isaac, he may
meditate in the fields; and join in the emphatic, though silent
praise, which nature, through all her works, ascribes to God.
Thus he will find the " Sabbath a delight; the holy of the
Lord, honourable;" and even in the relaxation which his nature will require, find suitable methods of keeping it holy.
Thus, we have accomplished the plan which was projected
when we entered upon this important subject. What now remains, but that each resolve for himself and his house, " to remember the Sabbath day to keep it holy." In so doing, we
shall benefit ourselves, our country, and mankind. We shall
derive joy from that declaration of the Most High, " Them that
honour me, I will honour." And when time, and the divisions
of time, shall be lost in eternity, we shall join "the general assembly and Church of the first-born," in celebrating that perpetual Sabbath, in enjoying that endless rest, which remaineth
in heaven for the people of God.




SERMON XV.
ON THE SANCTUARY.
LEVITICUS, XXVi. 2.
"Reverence my Sanctuary; I am the Lord."
THE Mosaic dispensation consisted of three general divisions:
its moral, its political, and its ceremonial institutes. The
two last were adapted to the Jews as a nation, and specially
accommodated to their time, circumstances, and necessities.
These, at the promulgation of Christianity, were abrogated; for.the dispensations of heaven then ceased to be confined to one
people, and were extended to the whole human race. But the
moral institutes of the Jewish code are, in their nature, unchangeable. Founded on the eternal principles of truth, they
must for ever continue right and obligatory upon moral agents.
These, Christianity did not abrogate; these, Jesus came not to
destroy, but to fulfil. The Decalogue, if it do not express, implies all moral duties; and is a good summary of the virtues
which are expected of man, considered as a rational being. Of
these, an important one is contained in the words of my text;
which, though originally delivered to the Jews, may with equal
propriety be addressed to Christians. The duty which it ordains is implied in the fourth command; for it is essential to
keeping holy the Sabbath day. Accordingly, in the very verse
from which the words are selected, it is joined with the observation of the Lord's day: "Ye shall keep my Sabbaths, and reverence my sanctuary; I am the Lord."




ON THE SANCTUARY.                 165
In discoursing from the text, it is proposed to show, first, how
the sanctuary is to be reverenced; and, secondly, the foundation
and importance of this injunction of the Most High.
The sanctuary is reverenced when proper ideas are entertained
of its nature and holiness. For the accommodation of his worshippers and the advancement of his glory, Deity commanded
a sanctuary to be erected, that he might dwell among men. He
took Moses up to Mount Sinai, and in awful state gave directions concerning the erection of the sacred dwelling. The first
idea was that it should be a place where the Divine Presence
should be manifested, where Deity should be met by the high
priest in behalf of the people. There, by sacrifices and prayers
he was'to be honoured. There, by Urim and Thummim he
was to be consulted in difficult cases. There the Sheckinah
rendered the place supremely holy, for in it the Most High was
visibly present. Thus sacred in its original was the sanctuary.
It was the audience chamber and special residence of the Eternal God. In the gospel, his invisible presence is to be clearly
understood; but still the sanctuary is the same in its nature and
holiness. In it the people meet and worship their God, and
Deity, though invisible, is specially present for the purpose of
accepting their services. Though but two or three are together
in his name, he has declared that he is there in the midst of
them. In order, therefore, to reverence the sanctuary, we must
not consider it as a mere place of resort, but view it as dedicated
to God, and rendered holy by its appropriation. We must have
a most respectful regard for the place, and have none but ideas
of veneration towards it, as being the place where the Most
High is worshipped, and where he expects to meet the faithful.
This appropriate and sacred respect will be showed by not permitting the sanctuary to be dishonoured by any profane use of
it; by keeping it in decent repair and cleanliness, and as far as
in us lies, in a state of magnificence worthy of the Great Being
to whom it is dedicated; and by those outward signs and tokens
of reverence by which we can express without an idle superstition our respect for the Being, the dwelling-places of whose




166               ON THE SANCTUARY.               [SERM.
honour are the temples devoted to his service. The sanctuary
is his house on earth. Our sentiments of it must be those of
tile pious Patriarch: "Surely, the Lord is in this place, and I
knew it not; how dreadful is this place; this is none other than
the house of God, and this is the gate of heaven."
After having proper ideas of the nature and holiness of the
sanctuary, the next step towards reverencing it is to love to be
in it, and to join in its services. When a place is consecrated
to the worship of God, when he has promised to be there with
a blessing, when he has proffered his word to be there as a fountain set open for sin and uncleanness, and has appointed a priesthood to minister between him and his people, when,the priesthood of Christ is there enjoyed after his ordinance, to be wholly
absent or but partially present comports little with a reverence
for the sanctuary. The man who feels a respect for the house
of the Lord will be detained from it by no trivial circumstance.
He will be anxious for the honour of its proper offices. To him
it will be a subject of anxiety and care, that its oblations should
be statedly offered; that its altar should not be without its fire
and its priest; that the smoke of its incense should. constantly
ascend, as is meet, from the habitations which men have devoted
to God. HIe will not content himself with abstracted sentiments
of the holiness and beauty of Zion; but will evince his reverence for the sanctuary by being always there when it is opened
for devotion, and opportunity will permit. When there, he will
find his purest delight in joining in the services of the temple;
not with the empty sound of unfelt piety, but with the " still
small voice" of devotion, giving utterance to the sincerity of the
soul. In reverencing the sanctuary, he will reverence its services, and never think it irksome to be long or often in the temple of God. Did we possess that perfect respect for the Church
and its institutions which the text inculcates, we should be always ready to adopt the language of the man after God's own
heart, and say, " How amiable are thy tabernacles, O Lord of
hosts! My soul longeth, yea, even fainteth, for the courts of
the Lord; my heart and my flesh crieth out for the living God.




xv.]              ON THE SANCTUARY.                  16 7
Yea, the sparrow hath found her an house, and the swallow a
nest where she may lay her young, even thine altars, O Lord of
hosts, my King and my God. Blessed are they that dwell in
thy house; for a day in thy courts is better than a thousand."
Once more. It is essential to a reverence for the sanctuary
that we strive not to bring thither our worldly thoughts and
improper affections. When we are going to appear before any
earthly personage whom we revere, do we not divest ourselves
of all improper attire, and array ourselves in the garments of
decency and comeliness? Shall we not, then, when we enter
the courts of the Lord of the universe, divest ourselves of every
improper appendage, and be clothed as becometh dependents,
supplicants, and sinners. When about to present ourselves before any earthly dignity, do we not usually reflect where we are
going, and free ourselves of all incumbrances which are foreign
to our purpose? Ought we not, then, when expecting to present ourselves before the King of kings, prepare our minds for
the solemn interview, and leave behind whatever may offend
the Divine Majesty and interrupt the business upon which alone
we should be intent? Surely, our God is entitled to as much
courtesy as any of our fellows, and will not be satisfied with less
respect than we pay to them! He expects when we come before him that we bring nothing with us but virtuous hearts,
humble spirits, and minds established in the faith. No one who
was in any respect unclean was permitted to enter the Jewish
temple until he had undergone some established purification.
Is it not incumbent, then, upon Christians to prepare themselves
for the sanctuary; that they may not willingly carry into the
sacred place their worldly cares and concerns, their temporal
perplexities and passions?  What can be more inconsistent
than to profess a reverence for the sanctuary, and at the same
time to rush into it thoughtless, without considering that it is
the house of the Lord, and carrying in thither the " the lust of
the flesh, the lust of the eye, and the pride of life?" Would
we be obedient to the injunction in the text, we ought always
before we go to the sanctuary, recall to mind the command of




168               ON THE SANCTUARY.               [SERM.
the Almighty to Moses: "Put off thy shoes from thy feet, for
the place whereon thou standest is holy ground."
This leads me to observe, that in order to discharge the duty
enforced in the text, we must be attentive to decorum; when
entering the sanctuary, while continuing in it, and when returning from it. A due reverence for the sanctuary will lead the
considerate man to be nicely attentive both to the time and the
manner of his entrance. It will be done by the Apostle's rule,
" decently and in order."  He will be fearful lest he should mar
the beauty of devotion by abruptness; and will realize how
much the solemn scene of social worship is confused, by the
movements which those must occasion who enter the temple after' the solemnities have commenced."  He will, therefore, aim to
be seasonably in the sanctuary; and will rather prefer sitting
there awhile before the services are begun, to the unpleasantness
of disturbing his brethren by an untimely entrance. While he
continues there, he will possess the feelings and exhibit the deportment of the publican in the parable. He will consider that
he is in the temple of the Almighty; and keep the object in
view for which good men go thither. Awed by a sense of the
Divine presence, his thoughts will not wander to the world's end.
He will be still. With sober attention he "will hearken unto
the voice of his word." With profound solemnity he will make
his supplications and offer praise. No whisper of thoughtlessness, no air of folly, no frivolous indecency will render him a
proof of the too common, though I fain would hope, unjust observation, that pride, curiosity, and fashion, are most operative
in filling the sanctuary. On the contrary, he will be rendered
steadily attentive and uniformly devout, by the emphatic declaration with which our church wisely opens her service: "The
Lord is in his holy temple, let all the earth keep silence before
him."  Nothing can justify light or improper behaviour in the
house of the Lord. It is shameful in itself; it is insulting to
those who are present; it is an effrontery to the Majesty of
heaven. A proper reverence for the sanctuary will imprint on
the mind the pertinent admonition of Solomon: "Keep thy




XV.]              ON THE SANCTUARY.                  169
foot when thou goest to the house of the Lord, and be more ready
to hear than to give the sacrifice of fools; for they consider not
that they do evil." To the discharge of the duty enjoined in the
text, a due decorum should be observed in retiring from the
sanctuary. People should observe a distinction, between leaving a theatre and a temple; between retiring friom a play and
fiom social worship! There is a fitness of behaviour becoming
place, as well as character. Far be it from religion to impose
rigid restrictions; to tie up the limbs and every social feeling.
She forbids not the sweet interchanges of civility and the amiable
smiles of courteousness. But she suggests that when the services
are concluded, the sanctuary is still the Lord's, and, consequently, that it is meet to observe a decent respect, so long as
we are in it. A society thus uniformly acting in his house, each
striving to contribute his part in support of the general reverence for the place, and all exhibiting one scene of devotion, regularity, and religious respect for the invisibly present Deity, must
appear delightful to the angelic hosts, if they be conversant with
the things of this world; and is doubtless as pleasing an exhibition in the sight of God, as any which he can behold among
the children of men.:Having thus shown how the sanctuary is to be reverenced, I
proceed to state briefly, the foundation and importance of the
duty enjoined in the text.
This is briefly and fully assigned in the words, "I am the
Lord."  If we consider the nature of the Being to whom the
sanctuary belongs, and whom we there meet, this is sufficient to
fill us with awe. It is none other than the High and Holy
One, who inhabiteth eternity!  To be in his presence and
not to feel a solemn reverence, to approach him in his house
and not be impressed with profound respect, may justly excite
his displeasure. It is a privilege that man should have intercourse with the Majesty of heaven; and he must pay the honour
due to the holy name. Shall the earth tremble at his presence?
Shall mountains quake in his sight? And shall not man be
afraid?




170               ON THE SANCTUARY.
Again. The authority of the Lord, as our Sovereign, renders
an obedience to his law indispensable. One would think that a
command like that in the text would not have been necessary
for rational beings. There is something in a place dedicated to
religion which seems of itself sufficient to inspire reverence and
holy dread. But alas, the thoughtlessness of man lulls him into
negligence; and his depravity has but too lately been proved
sufficient to denounce Deity, and fill the sacred niches of his
temple with atheists and monsters! Happy we! if we listen to
this positive law of Jehovah, and by most sacredly reverencing
the sanctuary, preserve a railing round its altar and cover its
services with the protection of sincerity. This will be one sure
way of checking the progress of irreligion; for a reverence towards the temple is one barrier to impiety.
Lastly. When we consider that we are sinners, that at best
we must appear before the Most High covered with imperfections, ought we not to be filled with respect when in his holy
temple? The four and twenty elders of heaven worship him
not without casting their crowns at his feet. The celestial Cherubim chant not the perpetual trisagiyum, till they have first
veiled their faces with reverential awe. The Son of God when
he approached his Father in worship, bowed his knees to the
earth.  "Shall man," then, "who is a worm," shall " the son of
man, who is a" sinful "worm," tread the courts of the Most
High irreverently, or feel any but sentiments of profound respect
when in the house of God! Be it ours, my brethren, to have
and exhibit always a reverence for the sanctuary. Let us preserve for the temple of the Lord, an appropriate respect. So
shall our worship be decent and acceptable; our conduct will be
consistent with our character and situations; and we shall be
better prepared for an admittance into the sanctuary above,
where angels and archangels, and the whole company of heaven,
in perfect felicity and eternal duration, will unitedly worship
God and the Lamb.




SERMON XVI.
ON THE SANCTUARY.
PSALM, Cxxxii. 7.
" We will go into his tabernacles; we will worship at his footstool."
THE sweet singer of Israel, the holy David, was not more
distinguished by any quality of his heart than by his reverence and affection for the sanctuary.  "Lord," says he, "I
hate loved the habitation of thy house, and the place where
thine honour dwelleth."  Separated from the sanctuary by civil
occurrences, he could find in nothing, not even in the elevated
strains of his private devotion, that pleasure he had tasted in
the house of God.  " How amiable are thy tabernacles, 0 Lord
of Hosts. My soul longeth, yea, even fainteth, for the courts
of the Lord. My heart and my flesh crieth out for the living
God. Blessed are they that dwell in thy house, for a day in
thy courts is better than a thousand." Restored to the privilege of assembling with the saints, with what pious fervour does
he express his joy.  " I was glad when they said unto me, let
us go into the house of the Lord. Our feet shall stand within
thy gates, 0 Jerusalem! We will go into his tabernacles; we
will worship at his footstool."
It would be happy for themselves and the world, -if all men
partook of the Psalmist's love for the sanctuary and its services.
There is no duty of religion enforced by more affecting considerations, and attended with happier consequences, than this
of public worship; a duty, of whose sacred nature, some senti



172               ON THE SANCTUARY.                [SEiRM.
ment has pervaded the bosoms of mankind in every age and
situation. Man has everywhere possessed ideas of a superior
power, and, under whatever forms he may have represented his
gods to his mind, has deemed it proper to offer them public,
social expressions of homage and adoration. It is a shame in
the Christian world, which has the purest knowledge of the
being and perfections of Deity, and the strongest motives to
love and serve him; that the ways of Zion should ever mourn
because any of her children come not to her solemn services!
If, with half the interest which their temporal concerns excite,
men would reflect upon the nature of public worship; its reasonableness and advantages, they would, with one mind, perceive
it to be a duty which they cannot excusably nor safely neglect.
Consider yourselves, in the first place, in your social capacity.
The interest and happiness of society do very much depend
upon a general reverence for the Supreme Being, and a knowledge of future accountability. Free men from the restraints of
religion, and leave them to the passions of nature, and the
world will soon be converted into a scene of wickedness, debasement, and misery. But how is a general sentiment of religion to be preserved?  Doubtless, one of the best means,
perhaps that which is more conducive than any other to this
desirable end, is the consecration of a part of our time to the
holy purpose of recognizing the sovereignty of the Deity, and
learning his will. There are many persons, who, from want of
leisure, or from habitual heedlessness, would never turn their attention to the Author, truths, and obligations of religion were it
not for the regular return of a period appropriated to this very
thing. For this class of people, and they form a large part of
the community, the establishment of the Lord's day is a most
merciful and wholesome institution. There is a general, though
it may not always be a definite or efficient sentiment of Deity
and duty preserved by it, in the public mind, which, did all
time lie in common, and no solemnities of public worship invite their attendance, would most undoubtedly be obliterated.
Besides, it is the natural tendency of this duty to civilize the




XVI.]             ON THE SANCTUARY.                  173
manners and the affections. Ideas of subordination are cherished
when all feel their accountability to a superior power. Mutual
regard and fidelity are promoted when all assemble together as
brethren, before one common parent, with sentiments of humility and hope. Even the decencies of dress, and decorum of
behaviour, to which public worship leads, do soften the character, and increase the courteousness of mankind. In your social
capacities thlen, you cannot but view the services of the sanctuary of sacred importance. But it should be considered that
it is by the exemplary attendance of every one upon them, that
will preserve respectability, and be productive of their effects.
No man who regards the happiness of his family, the good
order of society, and the improvement of his fellow beings,
will unnecessarily absent himself from public worship. For if
his neighbours should use the same liberty, and the example is
contagious, the right the same; we might, too late, learn the
value of this institution by the deplorable abandonment of it.
But I will dwell no longer upon this point. Powerful as it
is, it is the least of the motives which should recommend public
worship to your regard. Let me request you to consider yourselves, in the second place, in your relation to God. We cannot look into ourselves and observe, " how fearfully and wonderfully we are made," nor look around us upon the wonders
and beauties which are everywhere displayed, without perceiving that we have a relation to an intelligent God. It results
from our moral capacity, that the glory of this Being who hath
given us existence, and so highly endowed and exalted us,
should be the supreme object of our lives. Now he is glorified
by our virtuous demeanour in the world, and by our private
bosom acknowledgments of him, as our Lord and beloved
Benefactor; but he is more especially and suitably glorified by
us when we unite together to offer him, in the presence of each
other and the universe, the devout homage of our hearts and
lips. This is the greatest tribute we can bring him, a tribute
which nature dictates and reason recommends. And methinks
such an assembly must be contemplated with delight by the




1174             ON THE SANCTUARY.               [SERM.
angels of heaven; yea, if there be one scene upon the earth
more agreeable to the eternal Father than any other, it is, perhaps, the congregation of the saints, in the garments of humility
and spirit of love, worshipping him in the temples which piety
has consecrated to his name.
There are none in this assembly, I would anxiously presume,
who doubt the existence of the Deity, or their dependence on
him for life, health, reason, and happiness; "for the means,"
also, " of grace, and the hope of glory." But will you acknowledge such a Father, and have no communion with him? When
he invites you to seek his face, will you refuse to come? Such
conduct, even towards an earthly parent, would be considered
as monstrous. Surely, none who would have the benediction
of the everlasting Father, will be guilty of it.
There are general mercies, of which we are all partakers,
which require a common acknowledgment. There are public
evils to which we are all exposed, which we ought jointly to
deprecate. We are social beings. The worship which we render to God must, to become us, be answerable to our nature.
By our relation to him we are related to each other, and therefore do but imperfectly serve him, even by the best of our private devotions, if we come not with our brethren to the social
worship of his name. This even nature dictates. The heathen
and the savage neglect not the ceremonies by which their deities
may publicly be worshipped. Our God deserves and requires
as much at our hands. He gave the first pattern of the tabernacle. When the first temple was built, he filled it with his
glory, and placed his name there. And upon Zion, a type of
every place which should afterwards be consecrated to his worship, he promised his blessing, even life for evermore.
Once more. Consider the requirements of the religion you
profess. What was the conduct of our blessed Lord with respect to public worship? For our example, his custom was to
go into the synagogue every Sabbath day. What was the practice of the primitive Church, the happy few who had been often
with him, and knew his will? On the first day of the week,




XVI.]              ON THE SANCTUARY.                   175
they were always, with one accord in one place, and " continued
steadfastly in the Apostles' doctrine and fellowship, and in
breaking of bread, and in prayers." What are the express or
implied precepts of the gospel upon this subject?  We are
commanded not " to forsake the assembling of ourselves together, as the manner of some is;" but to exhort one another to
this necessary duty. Why, indeed, did our Lord ordain holy
mysteries, which are social in their nature, very forms of public
worship?  Why did he appoint a ministry in his Church, and
promise to be with this ministry even unto the end of the
world?  Why, in the comprehensive and beautiful prayer
which he has given us as a model for our petitions, did he altogether use a plural form? Are not these expressions of his
will that his disciples should assemble together to preach and
hear his word, and to worship the Father in spirit and truth?
The genius of Christianity is, indeed, liberal. It frees us from
the ceremonies of the law. It teaches that " the Sabbath was
made for man, and not man for the Sabbath."  But it does not
relax the ties of moral obligation. They are eternal. By these
a Sabbath is sanctified to God.  And, surely, the Christian
whom he has ransomed from death, and made an heir of everlasting life, has the strongest reason to bring the offerings of
gladness to his house, and celebrate his marvellous mercies.
Let me urge you, further, to consider the advantages which
belong to a constant attendance on public worship. It is pleasant and profitable. The purest and most exalted pleasure of
which we are capable, is a communion with the Father of our
spirits. In that beauty of holiness which the worship of the
Christian temple exhibits, the devout soul can find more ravishing delight than in any earthly occupation. It is here he drinks
of peace, and is refreshed with spiritual joy. Were he long deprived of the pleasures of God's house, he would be ready to
cry out with the Psalmist, "As the hart panteth for the water
brooks, so panteth my soul after thee, 0 God!  My soul is
athirst for God; yea, even for the living God; when shall I
come to appear before God." But it is profitable as well as




176               ON THE SANCTUARY.                [SERmt.
pleasant. We may reasonably conclude that the Most High
will annex peculiar blessings to a devout attendance in his
sanctuary. If individual and private prayers avail much at his
throne, great must be the efficacy of the combined devotions of
his Church? If the light of his countenance will anywhere be
lifted up upon us, we may expect it in the places where he is
specially present, to receive and bless his people. These sentiments are confirmed by facts. It was by his altar that Noah
received the covenanted mercies of God. It was to the devout
eunuch, whom no distance nor employment could deter from
going to Jerusalem at the appointed feasts, that the joys of the
Messiah were eminently given. It was to the good Anna who
never absented herself from the temple at.the hours of prayer,
that the infant Redeemer gave a knowledge of himself, and thQ
rich consolations of his kingdom. And it is to be feared that
the catalogue is not small, which the recording angel will, at the
last day adduce, of wretched beings to be consigned to perdition,
whose departure from the sanctuary lost them the favour and
the knowledge of God. If reason were silent, and experience
afforded us no instruction respecting the advantages of an attendance upon public worship, we have the declaration of our
blessed Lord, that " Where two or three are gathered together
in his name, he is there in the midst of them."
Thus weighty are the considerations which oblige us to an attendance upon public worship. From this obligation there are
some, no doubt, who are exempted. The really sick, the infirm
through age, and those who are occupied in the works of mercy,
are, doubtless, excused by the Deity for not coming into his
tabernacles. But can all who stay from the sanctuary maintain
these pleas? Let us, with all tenderness, but with that plainness which the subject requires, look into the reasons for their
conduct.
In some is the sentiment that they learn nothing new when
they go to church. But are they so perfect as never to need to
be reminded of their duty, nor prompted to the discharge of it?
Can their hearts be right who have so little relish for the truths




XVI.]             ON THE SANCTUARY.                  1717
of the gospel that it is tedious to them to hear them repeated?
If God have given to any a knowledge of the whole counsel of
his will, is not this an additional reason why they should conform to it, and magnify him in the assembly of the saints?
The example of every one is claimied by religion for the benefit
of others, even if his time could be spent as advantageously to
himself at home, and those whose religious attainments have
been really great, do generally manifest it by exhibiting this
example.
There are others who are often detained from the sanctuary
by the consideration that there will be no sermon. But, my
friends, is it only to have your ears employed and your minds
amused that you are called to the temple of the Most High?
Is it not inducement enough to come hither, that you have sinned against the Almighty, and have need of his pardon; that
you have been created, redeemed, and are daily preserved by
him, and owe him your adoration and praise? Is it not an affront to your Creator, to prefer any object to the worship of
his name; and can any sermon, even if it were clothed with
an angel's eloquence, be so worthy of your attention as the
sacred Scriptures which are read? Preaching is an important
part of the employments of the sanctuary; but it is of secondary importance. Let sober reflection be indulged for a moment,
and you will readily perceive that the leading object, when we
go into the tabernacles of God, should be, to " worship at his
footstool."
But may it not consistently with the restraints of candour, be
further observed, that many persons are detained from the worship of the sanctuary by an indifference to it? The services
are tedious to them. They prefer to do their own will, and seek
their own pleasure on the holy day. The heat, or the coldness
of the weather, or a lowering sky, neither of which would prevent them from pursuing their secular concerns, is sufficient to
withhold them from the audience of the Most High. They stay
at home, and a habit is formed which indolence persuades them
is favourable to their ease. If any such are now hearing me,
VOL. i.-12




178               ON THE SANCTUARY.
let me beseech them to give this subject the sober consideration
it deserves. Can we be worthy of the favour of the Almighty
if we are indifferent to the honour of his name? Do we deserve the blessings we enjoy if we refuse the easy return of our
praise? Can we expect to be made wise unto salvation if we
neglect the means of grace? Are we worthy or fit to be admitted into his temple above, if we find it irksome here, to adore
and serve him? Those have certainly a solemn reason to be
concerned for their spiritual state, in whom this indifference to
the services of the temple exists. He hath said, and let all such
lay his declaration to heart: "Them that honour me, I will
honour; but they who despise me, shall be lightly esteemed."
It is among our most valuable privileges, a privilege which
the best of us do but imperfectly appreciate, that we are permitted to tread the courts of the Most High. It is a privilege
for which we shall be called to strict account; and dreadful
will be our confusion, if, in the great day of retribution, the
Almighty shall lay it to our charge, that we lightly regarded
the services of his temple, and irreverently withheld ourselves
from his presence when we were upon earth. Of your privilege, then, beloved, fail not to avail yourselves. Come to this
sacred place whenever it is set open for the purposes of devotion. When you come, come to worship your God. Come with
hands washed in innocency, and hearts intent upon glorifying
your Father who is in heaven. Come thus, and you shall soon
love the habitation of his house; you shall find it good for you
to be here. From the humble confession of your sins, you will
rise relieved; from the proclamation of your Maker's praise,
you will sit down refreshed; from the supplication of' his mercies you will go away satisfied. You will return to your homes,
calm and happy in the consciousness of having done your duty;
and the word of your God will, through his blessing, be productive in you, of peace, righteousness, and eternal life. " Blessed is the man whom thou choosest, and causest to approach
unto thee, that he may dwell in thy courts: he shall be satisfied
with the goodness of thy house, even of thy holy temple."




SERMON XVII.
ON THE LITURGY.*
PSALM, xlv. 13.
" Her clothing is of wrought gold."
F  whom  speaketh the Psalmist this?   Of the Church;
whom  David, with the eye of prophecy, saw  in all that
glorious beauty, in which, in the age of her maturity, she
should be "brought unto the king," and enjoy the choicest
demonstrations of his affections and favour.  MWhat was meant
by her clothing in the Psalmist's mind, we may not be able indisputably to ascertain; but we shall not materially err, if we
consider it as signifying those offices of devotion in which she is
seen by mankind sublimely attired; and on the days on which
he vouchsafes to give her a special audience, presents herself
before the Lord her God.  In this view  of their import, the
words of the text have been taken to introduce a discourse upon
that excellent Liturgy, the public service of our Common Prayer,
* This discourse, differently arranged, was originally delivered in Charleston.
It was, subsequently, preached, May 21, 1814, before the General Convention of
the Protestant Episcopal Church, convened in Philadelphia, and published at
their request.  The following advertisement was prefixed: "When this discourse was preached, the time of the Convention was deemed by the writer too
precious to admit of the delivery of the whole of it. The parts which were
then omitted, are given in the publication, in the humble hope that they will
be acceptable to his brethren; and render the discourse more practically useful
to those who shall read it."




180                ON THE LITURGY.                 [SERM.
in which the Church is as truly seen by us as she was by the
Psalmist, in a clothing of wrought gold.
Should I attempt, in a single discourse, to treat fully of the
Liturgy of the Church, I should wrong the subject, and fill
your minds and my own with dissatisfaction. It is a work for
a volume. And the many excellent volumes in which its character is analyzed and its perfection developed, render unnecessary any efforts of mine to add to its celebrity or illustrate its
praise. All, therefore, that I shall aim to do, will be to point
out to you some of its most distinguished properties; properties,
an acquaintance with which is indispensably necessary to enable
us to know its excellence, and to use it in such a manner as will
render it that pure and holy, that becoming and acceptable sacrifice which it was intended we should offer in it to God and
the Redeemer.
That you may the more fully see the importance of the subject, allow me, before I proceed to the discussion of it, to recall
to your minds the important truth, that the great, the chief object of our assembling together in the sanctuary is to worship
God.  Sermons have, in modern times, more admirers than
prayers. But whoever considers the authority by which public
worship is instituted, the reasons on which it is grounded, and
the purposes for which it is designed, will perceive that the first
business for which we come together into the temple is to acknowledge the Most High God our Redeemer; to recognize our
relations to him, and pay him our homage; to seek of him the
mercies and blessings which we need, and in acts of adoration
and praise to celebrate his glorious name. Preaching is undoubtedly an ordinance of the Almighty; and so long as " faith
shall come by hearing, and hearing by the word of God," must
be an ordinance of very great moment to the salvation of men.
But it is, nevertheless, secondary in nature and importance to
that great, that leading, that most interesting duty of worshipping the "Lord in the beauty of holiness."  This is the highest
act in which our nature can be engaged. And the people who
are furnished with the means of performing it most perfectly,




XVII.]              ON THE LITURGY.                   181
are brought nearest to the angels in their privileges, and will, if
they use them faithfully, be beheld in their public assemblies
with most complacency by the Almighty. How important,
then, the inquiry concerning the properties of that service
which the Church has provided for us to perform, when we are
gathered together in the courts of our Maker! What are these
properties? I would call your attention to those which follow:
that our Liturgy is social, that it is sensible, that it is spiritual,
that it is complete, that it is well arranged, and that it is holy.
Under these heads may be brought to view enough of its character to confirm our attachment to it. We may find under each
of them instruction concerning its excellency, and direction concerning its use.
Men are social beings; and when they are assembled in the
temples of the Almighty, their natures and the community of
their blessings and wants require that they should offer a common worship. In order to do this a form of prayer and praise
is necessary. Without it they cannot associate in the performance of the service. And he who is most averse to this idea
will, upon reflection, perceive, that even extemporary prayers
are forms to all who hear them, from which they cannot wander
without relinquishing their part in the common business of the
congregation. As a form is in the nature of the thing necessary, so established forms have, in all ages of the Church, been
esteemed most conducive to the purposes of social worship.
They were used by God's chosen people in the service of the
tabernacle and the temple; they have the sanction of our
blessed Lord; they were adopted by the Apostles and primitive
Christians, and are found in the Church in every age, from their
time to the' present day. By such stated services the people
know beforehand the sacrifice which is to be offered; they have
it, as it were, in their hands; they unitedly bring it to the altar
and lay it thereon; it is their offering as well as the priest's.
Here, then, may be observed, the happy adaptation of our Liturgy to the social character which should appertain to the worship of the Christian temple. Whereas, it is not easy for us to




182                ON THE LITURGY.                 [SERM.
conceive how-having no established service-we could assent
to that which we had never contemplated, or offer that which
we never possessed.
But further. That the service of the sanctuary may be, as it
should be, perfectly social, the people should have in it an active
part. In the prayers as well as the praises, with their bodies as
well as with their spirits, they should all, after an orderly manner, be engaged, that the service may be most truly the service
of all.
Conformably with this principle was our Liturgy constructed.
The people have in it an active service as well as the priest;
sometimes, as in the collects and the prayers, or adorations
which have been offered, expressing their assent by an audible
and devout Amen; sometimes, as in the versicles, echoing the
petition which the priest has made, or enforcing it with new
considerations; sometimes, as in the Litany, when the minister
has offered the suffrage, taking, as it were, with holy ardour, the
words out of his mouth, and uttering the deprecation or the entreaty; and sometimes, as in the holy hymns, the psalms, and
the doxologies, responding in alternate verse the praises of God,
the desires of men, the holiness and homage, the faith, and hopes,
and charity of religion; thus exhibiting an humble imitation of
the worship of heaven, in which we are told the celestial beings
cry one to another. How admirably is this arrangement adapted
to exhibit the perfection of the beauty of social worship! Allow me, then, to notice the importance, that, in order to the production of its due effect, the people should refrain, on the one
hand, from repeating the parts which belong exclusively to the
minister, as the Exhortations, the Absolution, the Commandments, the Benediction, and those prayers which are to be said
by him alone; and on the other hand, that with pure hearts,
and humble, yet audible voices, they should perform the parts
which belong exclusively to them. The responses are a beautiful, very ancient, peculiar, and most useful part of the Liturgy
of our Church. By the solemn performance of them, the people may keep their own attention engaged, may animate him




XVII.]              ON THE LITURGY.                  183
who is ministering among them, and may kindle devotion one
in another. Yea, if the little children were taught to pronounce
with attention and proper solemnity these parts of divine service, it would add to the beauty and utility of public worship;
and in our assemblies would be exhibited the verity of the inspired declaration, out of the mouths of babes and sucklings thou
hast perfected praise.
To excite you to join diligently and with reverence in the service of common prayer, I need only guide your attention to the
sublime extent of the application of its social character. It is
not only in this house in which you assemble, that in all its
parts it is sociably performed. The same prayers and praises,
in the same words, are offered, perhaps at the same hour, with
the same faith, by ten thousand tongues, to the same God and
Father of all. From all Christian parts of the globe the Amen
resounds, which you here utter; and the doxology is raised, in
which you are here called upon to bear a part. It is not in this
age only in which you live that this service conveys the devotions of Christians to heaven. In some of the ejaculations it
contains, the first disciples breathed their praises and their
wishes to the Most High. Its collects have, many of them, for
many hundreds of years, been the vehicles of the public devotions of the Church. And upon some of its apostrophes has
the last breath of distinguished martyrs trembled, whose piety
during their lives was refreshed with its hymns and its psalms.
It is not under the gospel dispensation alone that some parts of
this service have been used to express the common devotions
of the faithful. There are hymns in it which were sung by
saints under the Mosaic dispensation, and in the use of the
psalms particularly the Church of the New Testament is found
in society with the Church of the Old; for in these sacred compositions, not the emotions of David's heart only were vented,
but much of the worship of God's ancient people did consist.
It is not only in the Church militant upon earth that this service, in some of its parts, is used. We have borrowed from the
Church triumphant in heaven, their gratulatory anthem and




184                ON THE LITURGY.                [SERM.
their perpetual hymn, and have reason to believe that their
voices are in concert with ours, when they sing the song of the
redeemed. How sublime is this view of the communion and
fellowship of the Church under the Mosaic and Christian dispensations, in different ages and in distant nations on earth and
in heaven, in the use of some part or other of that holy Liturgy
which it is our distinguishing felicity to have received from our
fathers! Who would not wish, in the temple, to bear upon his
lips those psalms and prayers in which "~ The glorious company
of the Apostles," " the goodly fellowship of the prophets," and
"the noble army of martyrs," have uttered their devotions to
God! How dead must he be to the finest associations which
can affect the mind, who is not animated to a devout and fervent performance of his part of the service of the sanctuary, by
the consideration, that upon this same censer which the Church
holds out to him, incense hath been put by those hands which
are now extended before the throne of the Almighty, and that
as its smoke ascended, those eyes were lifted up to heaven
which are now fixed upon the visible glory of God and the
Lamb.
This social property of our Liturgy forms its most prominent
feature; and endears it to us as suitable to our nature, and
friendly to the best feelings of the heart. Would to God, its
beauty were noticed by every member of our congregations and
commended by his practice to others. Pleasant and elevating is
the scene which the Christian temple exhibits, when the priest
and the people are as one, to make one offering unto the Lord;
and from every mouth, from the infant of days, and from the
old man who hath not filled his days, there arises the alternate
adoration or the assenting Amen.
But this leads me to the second property of our Liturgy to be
noticed, viz., that it is sensible. By this I mean that it has a
body as well as spirit; that it is adapted to the nature of beings
who have senses as well as souls. All worship to be becoming,
must be suitable to the nature of those who offer it, as well as to
his nature to whom it is offered. A worship wholly spiritual,




XVII.]              ON THE LITURGY.                  185
would not be proper for man in his present state. It would be
the act of but half of his nature. To be complete, all his faculties
must be employed in it. With his body as well as his spirit he
must worship; for each is a part of himself, each is the offspring
of divine power, each is a partaker of the divine blessings, each
is redeemed by the divine mercy, each needs the divine protection, and both are God's. Indeed it is difficult to conceive how,
without corporeal acts, the important quality of sociality in
worship, upon which we have already dilated, could be maintained. If the service be not sensible the signs must be wanting,
by which alone men can manifest their association in a common
work to the world, and to each other. Shall I be told that the
spirit may be engaged when the body is still? It may. But
the spirits of men cannot, in this present state, evidence to men
what are their engagements, but by signs and deeds. If there
be in the assemblies of the saints no sound of words and no consentaneous posture of bodies, there may be sincerity in the individual; there may be an insulated altar in every bosom; but the
visible chain is wanting which should connect all together, and
conduct the spirit by which one is animated, through the whole.
On these accounts, mankind have been impelled by the dictates
of reason, in every country, to invest their public worship with
rites and ceremonies; and with an eye to these principles, the
wise compilers of our Liturgy have rendered it a sensible service.
They have adapted it to our state of being upon " this visible
diurnal sphere," guarding with equal caution, against the impalpable reveries of the mystic, and the tedious mummeries of the
formalist; on the one hand, avoiding to incumber the service of
the sanctuary with such a mass of ceremonies as would obscure
and overwhelm its spirit, and restraining themselves on the other
hand, from affecting a worship so abstract and imperceptible as
would not become man on the earth; and, indeed, we know not
whether any such is offered in heaven. It is here, then, you will
be struck with the importance of the audible voice with which
the congregation as well as the priest are to celebrate divine
service, that they may honour God with the best member which




18 6                ON THEr LITURGY.               [SERM.
they have. Here you will perceive the propriety of using, to
enliven and beautify the worship of the sanctuary, that faculty,
which is given to men, of clothing their thoughts and their feelings, their faith, their hopes, and their love, in the ravishing
charms of melodious sounds. Here you will discern the fitness
of that decent attire, which the Church has prescribed for her
priests; of that adoration which she expresses by the consecration to the honour of the Almighty of temples meet for his
service; and of those "outward visible signs of inward and
spiritual grace," which she has received in the sacraments from
her Lord, and transmits as hallowed to posterity. Here you
will see the reasons of those holy instructions which teach us
to fall low on our knees when we confess our sins to Almighty
God, or supplicate his mercies; and to stand upon our feet when
we declare the articles of faith which we are resolved to maintain, or with elevated emotions, proclaim the greatness and the
goodness whereby the Most High hath made us glad. These
sensible acts, this employment of the faculties and posture of our
bodies, the worshipping our Creator, how natural are they, how
expressive, how becoming our condition in this state of being!
To show you in what value they were held by those who were
best able to estimate them, need I turn your attention to Solomon
kneeling upon his knees, when he offers his prayer to God; and
rising upon his feet and stretching forth his hands, when in the
name of the Almighty he blesses the people? Need I bring to
your view the congregation of Israel, the chosen and divinely
instructed people, bowing their heads when they received the
benediction of the Most High; and raising their bodies and
voices when they magnify his name?  Need I call to your recollection, the striking picture which the spirit of revelation hath
given us of the inhabitants of heaven, veiling their faces and
casting down their crowns, when they worship Him who sitteth
upon the throne? Need I take you to Gethsemane and show
you Jesus, the pattern of all that is perfect, thrice kneeling down
before his Father, while he thrice -utters the same earnest supplication?  No; I need not.  These, and other examples; are




XVII.]               ON THE LITURGY.                     187
familiar to your minds.  And whenever you have pondered
seriously the import of prayer and praise, conscience has testified
to you the wisdom of the rubrics which teach us to do likewise.
They are but repetitions of rubrics of nature. Is other evidence
of their fitness needed than that which is furnished by reason?
You hear it in the voice of the Almighty himself, calling upon
you in his holy word, to glorify God in your bodies, and in your
spirits, which are his.
This leads me to a third property of our Liturgy, worthy of
observation, viz: that it is spiritual. Important as it is, that
our religious services should have a sensible form, this form
would be of no worth if it were destitute of life. The audible
voice is of no value, but as it expresses the thoughts of the
heart. The bended knee is of no significance but as it represents the humbled soul.  " God is a spirit; and they that worship him must worship him in spirit and in truth."  And as a
spirit, he is truly worshipped in the service of our Church. No
image of the Godhead is contemplated by our minds. By no
attempt to represent the Almighty to our senses is the divine
nature dishonoured, and our own weakness betrayed.  As the
Great Spirit, who pervadeth all space and inhabiteth eternity,
we address him, "whom, not having seen, we love; in whom,
though now we see him not, yet believing, we rejoice with joy
unspeakable and full of glory."  The worship which is rendered
to him  is, too, in a high degree spiritual.  In every part of it
there is life.  Within the beautiful and holy form, there is a soul,
fraught with the treasures of divine truth, and pure as has been
found on earth since the transgression of man. Is it said that it
is cold?  Where is manifested more fervent affection than in its
addresses, or more intense devotion than in its litany and hymns?
Is it said to confide too much in its exterior?  The faith which
it implies, is seated in the spirit; the blessings which it most
celebrates and deserves, are spiritual; and it is skilfully contrived to engage our souls in the acts of it, and to carry them on
a stream of sacred emotions, perpetually flowing to the foot of
the mount of God. Is it said that it affords not scope for the




188                ON THE LITURGY.                 [SERM.
feelings, which are sometimes kindled in the heart, when it approaches its Maker; nor freedom to the action of the soul, when
the spirit of devotion comes upon it?  Which of the affections
or dispositions of man that is proper to be engaged in the worship of his Maker, may not find employment and vent for itself
in the psalms, and in some or other of the collects?  And in
what production of the most rapturous being, has piety taken a
loftier flight than in her favourite Te Deetm, the hymn so eminently spiritual, so wonderfully sublime, that one can scarce
forbear to believe that the lips which first uttered it, were touched
with a coal from the altar of heaven? Is it said that it is formal?
What faculty of our nature, meet for the work, is not brought
into action in the due performance of the Common Prayer? Our
souls, and all that is within us, our understanding, our will, and
our affections, all in this service have their part and occupation;
and he who engages in it as he ought, cannot fail to enjoy a
very near communion with his God. In short, humility, and
faith, and love, and gratitude, and sincerity, have all here a
place, that they may come and adorn the worship of the sanctuary; and the propensity of our minds to wander, even when our
tongues are engaged, is checked with the happiest skill, by those
variations and acclamations, which now relieve, and now quicken
attention; and by those sudden breaks and frequent apostrophes,
which remind us of the nature of our work, and of the presence
of the Almighty. It is true, all this may be overlooked or disregarded. In our temples, with all the spirituality of our service,
there may pass from our lips an empty sound; our hands may
offer an unhallowed oblation. But who that would worship the
Lord his God as he ought, will not be careful to engage the
powers of his mind and affections of his heart in this his highest
duty? To what purpose shall we, as taught by the Redeemer,
address the Deity as our parent, if we have none of the feelings'which the idea of a father, of a father in heaven, of a Father who
is God, ought to excite?  With what benefit are we so often reminded, in the beginning and end of our prayers, of the attributes of God and mediation of Christ, if we do not exert that




XVII.]             ON THE LITURGY.                   189
reverence and fear, that faith and hope, that affection and confidence which the very frequent recurrence of these great ideas
was designed to inspire? Where is the propriety, when we have
said, we trust with simplicity and sincerity, " The Lord be with
you," in replying, " and with thy spirit," if the heart do not
wish what the lips express?  What honour can result to the
Almighty, or what advantage to ourselves, from pronouncing
the customary Amen, if we thereby assent to that to which we
have not listened; or ratify that about which we are indifferent? Can we expect that the doxology of the tongue will be
reported by the spirits that minister about the throne, if it be
unaccompanied by the hallelujah of the soul?  0, let us not
separate the life from the form; the soul from the body of our
excellent Liturgy! With its sensible let us combine its spiritual
property; that thus we may offer to God a reasonable service.
With us, who in this respect are so signally blessed, what
apology can be found, if the Almighty shall have occasion to
say of us, " This people draweth nigh unto me with their mouth,
and honoureth me with their lips; but their heart is far from
me."
But it is time for me to pass to another distinguishing property of our Liturgy, its comprehensivess, or fulness. Iere was
the labour, this was the difficulty, in compiling a book of Common Prayer, to provide for the claims and expectations of God,
and for the conditions, and wants, and wishes, and duties of all
estates of men; so that of such honour, as we unworthy creatures can render unto our heavenly Father, there should be no
deficiency; and none of his worshippers be left without such
instructions as they would need to receive; such oblations as it
would become them to offer;' and such supplications as they
might wish to make. And when we consider how successfully
the framers of our Liturgy have accomplished this, we must
look upon it as among the most wonderful achievements of
wisdom and piety which the world has known. They have recurred to the oracles of truth, and have brought the Old and
the New Testament to stand daily, and always, as parts of the




190                ON THE LITURGY.                [SERM.
Liturgy; that thus, it might be enriched with perennial sources
of wisdom, and instruction, and peace. They have gone to the
Jewish church, and have brought thence the wonderful psalms,
and many hymns, which the spirit of God seems to have inspired his servants to indite for the use of his people. They
have had recourse to the first Christians, and the first churches;
to the fathers, and to their immediate descendants; and from
their precious stores have obtained parts of the primitive Liturgies, venerable for their antiquity and holy simplicity. They
have looked among the Christians of the Eastern and of the
Western Empire; into the Greek church, and into the church
of Rome; and from them have taken many most excellent
prayers, versicles, and litany-suffrages, which they have rendered of great value and utility in the accomplishment of their
work. To these rich materials they have added many productions of their own pious and enlarged minds; productions,
which, in purity of language, sanctity of sentiment, and true
character of devotion, are not inferior to the generality of those
with which they are combined. From -this mass of materials
they separated whatever was gross, discordant, or unnecessary;
and with the rest composed the service which enriches and
adorns our Church. Thus, you perceive, that from the richest
mines, there has, from time to time, been collected in large abundance, for the perfecting of the work, the choicest gold; and
under the following head, which will treat of the arrangement
of the service, will see, that the gold has been wrought into this
clothing of the Church with exquisite skill and finished effect.
At present, our concern is only with the fulness of the Liturgy.
Let us consider it with respect to the Being to whom its adorations are addressed. He is recognizedl and worshipped in his
great characters of our Creator, Redeemer, and Sanctifier. His
glorious attributes, as far as they are known to us, are all of
them celebrated. That confession of sins, acknowledgment of
dependence, thanksgiving for blessings, adoration of his greatness, supplication for his favour, and avowal of allegiance to
him, and all those dispositions and affections towards the Deity




XVII.]              ON TItE LITURGY.                  191
which man should possess and manifest, are provided for in this
Liturgy; and, conformably with the divine canon, God in all
its parts is glorified, through Christ Jesus.
Consider it with respect to the beings by whom it is to be
used. How admirably adapted to instruct the ignorant, and remind the well informed, in what they are to believe and do, is
the reading of the holy Scriptures in order, throughout the year;
the rehearsal in the creed whenever they assemble and meet together, of a summary of the truths which God has revealed to
be embraced and cherished by them; and the declaration in the
decalogue, of his will and pleasure concerning their conduct!
Who that attends statedly upon this service can long be ignorant what is good, and what the Lord his God doth require of
him! So full is it with respect to the truths of Christianity,
that it has been well observed, a complete body of divinity
might be easily framed out of the words it contains. With
what felicity, also, are its prayers and praises so framed as to
embrace, almost without an exception, the wants and the blessings of every human being! Is there a lust or passion, a vice
or misery, an evil or danger common to mankind, which is not
in it deprecated and deplored? Is there a grace of Christianity,
a virtue which can adorn and bless the human character, a
thing essential to life or godliness which is not celebrated in it,
and devoutly sought? Is there a condition of prosperity or adversity, of joy or sorrow to which man can be brought, in which
he may not find vent for his wishes in that eminently complete
production, the Litany/; and for his praises, in the thanksgiving
and the psalms?  As was the case with the food furnished for
the Israelites in the wilderness, there is in this service, provision
made for every man according to his necessities, and the necessities of his household.
But that which renders this property of our Liturgy very admirable, is the skill with which it is so framed as to be adapted
to the use of all classes and orders of men. The high and the
low, the rich and the poor, the old and the young, the ruler and
the subject, the master and the slave, the saint and the sinner,




192                ON THE LITURGY.                 [SERM.
may each find in it an oblation meet for him to offer, and a
blessing worthy to be thankfully received. It may be used
without perplexity by the mean and the ignorant, and by the
wise and the mighty without disgust. The plainest may understand it; and it may entertain all the faculties of the most refined. With a felicity rarely to be found in any human production, its fulness is such, and so continued, that the prince
and the beggar may use it together, and both find in it becoming devotion, instruction, and delight. It has been objected to
it that it is too long. But when, with serious deliberation, we
have considered the matter, we shall discover unexpected difficulty in selecting the parts with which we would most willingly
dispense; and shall perceive, that no part can be removed from
it without imparing its strength, disturbing its proportions, and
diminishing its fulness.
From the fulness of the Liturgy we pass to the arrangement
of its parts. A mass of materials, however great and valuable,
can excite but little admiration, and be of but little utility till it
is reduced to some form and order. It has been said, that order
is heaven's first law. All the works of God, from the disposition of the parts which form the humblest flower of the field, to
the disposition of the planets and stars which form the magnificence of unbounded space, are, doubtless, conformed to the
principles, and exhibit to the eye, which can ken the whole, the
beauty of order. And man, who was made originally in the
image of God, and is taught in the gospel to aspire after a recovery of that image, should, in all his concerns, but especially
in the worship which he renders to the Being who is the author
of beauty and lover of harmony, observe and cherish order.
Without this, the service he renders must produce a jargon with
the very nature of the Being to whom it is addressed. In the
prophetic vision which the Psalmist had of the Church, when
in the age of her maturity she should be espoused to her Lord,
he remarks, that " she should be brought unto the king in raiment of needlework," intimating not only that her attire should
not be plain, coarse, or common, but that it should be costly,




XVII.]              ON THE LITURGY.                    193
and adorned by the skilful, according to the unchangeable principles of art and excellency. We have mentioned, as a fifth
property of our Liturgy worthy to be noticed, that it is well
arranged; and if we advert to it, we shall find that the golden
materials of which it is composed, are not thrown together in
splendid confusion, but disposed systematically, and in such a
way as to produce the great ends of arrangement, convenience,
pleasure, and the best accomplishment of the effect proposed.
The parts of our service are so disposed as to produce a
variety, which is at once convenient and delightful to the
worshipper. The. corruptible body too much presses down the
mind; and the mind itself, in the present state, is too weak to
be long continued upon the same stretch with much satisfaction.
On this account, with wise adaptation to the infirmities as well
as powers of our nature, and in humble imitation of the economy of the Great Creator in the production of his works, our
Liturgy is rendered " various;
that the mind
Of desultory man, studious of change,
may be indulged."
This variety is in a happy manner produced by the division
of the service into many short prayers; whereby the thoughts
and affections are concentrated a little while upon one subject,
and then relieved by transition to another; excited afresh in
each by the new address with which it begins, and resting a
moment upon the Amen at the end. These frequent addresses
direct our attention, each one of them, to a distinct attribute of
God; and thus, in the course of the service, all the parts of the
glory of his character with which we are acquainted, in grateful
succession pass before us. Nor is it with an idle volatility that
this transition from one attribute of the Deity to another is so
frequently made; but every address is with great felicity adapted
to the subject of the prayer which begins with it; a thing worthy to be observed, that when in the use of these various collects, we " pray with the spirit," we may " pray with the underVOL. I.-13




194                ON THE LITURGY.               [SERM.
standing also." Thus, when we are about to confess our sins,
and implore the forgiveness of them, that we may be filled with
that union of fear and hope which becomes sincere penitents
before " the throne of the heavenly grace," we are directed to
contemplate and address him before whom we bow, as an "Almighty and most merciful Father."  Thus, when about to beseech
him at his holy table, to prepare us, by cleansing the thoughts
of our hearts, perfectly to love him, and worthily to magnify
his holy name, we look up to him as the Being " unto whom all
hearts are open, all desires known, and from whom no secrets
are hid." Thus, when in obedience to the instructions of the
gospel, we are about to offer supplications for the rulers of the
land, we address him as " the high and mighty Ruler of the
universe, who doth from his throne behold all the dwellers upon
earth."  And in like manner, when, with the comprehensive
benevolence of our holy religion, we are about to pray for all
sorts and conditions of men, or to offer thanks for all the blessings enjoyed by us, and by all men, we, in the former case, approach him as "the Creator and Preserver of all mankind,"
and in the latter, as " the Father of all mercies."  And all this
in conformity with the example of our blessed Lord, who, in
the inimitable prayer he hath given us, that we may be filled
with the filial reverence and affection which we ought to feel
when approaching God, hath taught us in the beginning of it, to
call upon him, as " our Father;" and that we may have confidence in his power to do what we ask, hath reminded us, that
he is "in heaven."
The variety, however, which so much enlivens and beautifies
our service, does not consist wholly nor chiefly in the division
of it into many prayers. However numerous the parts of worship may be, if they be all of the same kind, without change or
variation of their nature, the mind would become satiated with
the sameness and wearied with the repetition. The humblest
penitent might be oppressed by prolonged confession, if no recollection of the promise of absolution gleamed upon his heart.
The most devout suppliant would have his fervour abated if no




XVII.]              ON THE LITURGY.                    195
recollection of past mercies animated his hopes, and no acts of
praise enlivened his spirit. On this account it is that there are
introduced into our Liturgy those changes of occupation, of
subject, and of posture, which, by diversifying our business,
render it more interesting. Indeed, variety in our acts of worship is not less answerable to the claims of the Almighty than
to the necessities of man.  "The Church, therefore, diversifies
and variegates her service with friendly exhortations, humbling
confessions, comforting absolutions, fervent prayers, hymns, and
psalms of cheerful praise, and with the writings of the Prophets
and Apostles; to a participation of the benefits of all which her
children are admitted by the initiatory sacrament of baptism;
as afterwards they are promoted to the stature of perfect men in
Christ Jesus, by the repeated communications of his Holy Spirit
in the blessed eucharist." In this view of it, our Liturgy is as
a well furnished garden, in which are shades of the deepest verdure and flowers of the liveliest hue, waters flowing from perennial fountains to fertilize and delight, and seats, at which, at
proper intervals, we may rest and be refreshed.
But I hasten to observe, that amidst all this variety there is a
perfect order. The different materials are not thrown together
without design. Every part is placed according to principles
of fitness. Each has a relation to and dependence upon others.
And the pleasing effect of the whole is the result of that happy
union of order with variety which is the source of the beautiful
in all the works of nature and art. It would be instructive and
pleasant to contemplate the beauty of the arrangement in every
part of the Common Prayer and administration of the Holy
Saeramuents. But to do it completely in a discourse is impossible. I must content myself with pointing out to you some of
the most prominent features of the felicity of this arrangement
in the services which we most frequently use. Attentive observation in your retired hours, will discover equal beauty and
utility in the disposition of the parts of all the several offices,
and many excellencies in the order of the daily service, which
the lapse of time will compel me to leave unnoticed.




196                 ON THE LITURGY.                 [SERM.
Interesting is the scene,.when a congregation are assembled
as a people whom the Most High hath redeemed, to worship
him in his holy temple. How solemn the moment when they
are about to present themselves before the Almighty! To collect their thoughts, and excite in them a due solemnity, the service opens with some passages of Scripture peculiarly impressive. To these follows an address, in which the Minister, while
he sets before them the great purposes of their assembling together, aims chiefly to excite in them humility and confidence
in " Almighty God, their heavenly Father," and invites them to
accompany him with their hearts and voices to "the throne of
the heavenly grace." After this decent'preparation, they are
ready to bow before his footstool. WVith what shall they begin?
Angels, ye, first and last, utter only adorations! Spirits of the
just made perfect, ye break forth at every approach to your
Creator, in acts of praise! But sinful men-should they not
first propitiate their Maker before they offer him any oblation?
Accordingly, the first act of our devotion is the confession of
our sins; a confession, so comprehensive, that under some one
or other of its general clauses every fault with which a man can
charge himself, may be included; and so very affecting that his
heart must be dead to all religious emotions, who is not humbled by it before his God. To the pious penitent who has
made this confession, how joyous would it be could he hear immediately from the throne of the Almighty, " Thy sins are forgiven thee! " This he cannot hear till Jesus shall personally
present him to the Father. But, behold, for their comfort and
encouragement, while they continue in the flesh, God "hath
given power and commandment to his Ministers to declare and
pronounce to his people, being penitent, the absolution and remission of their sins."  This declaration, therefore, the Priest,
rising from before the throne, makes to the people directly after
their confession.  And of the comfort of it, every Christian
who is conscious that he'"truly repents and unfeignedly believes the gospel," should with faith avail himself, to the quieting of his conscience and perfecting of his gratitude and joy.




XVII.]             ON THE LITURGY.                  197
Being now reconciled to God, according to the promises declared to our race in Christ Jesus, we, as children adopted anew
into his family, extend our affections and lift our grateful eyes
to him as " our Father," and address to him that summary of
our homage and desires, in which he who purchased our forgiveness hath taught us to pray. Our spirits being relieved
from the burthen of their fears, and revived by the tenor of this
prayer which his Son hath authorized us to address to our
Maker, we rise upon our feet, and, with hearts glowing with devotion, in a most ancient doxology, an animated hymn, and a
portion of the sacred psalms, ascribe everlasting glory to him
in language of inspiration celebrating his praise. This first part
of the service, how beautiful it is! How proper the order, how
natural and significant the transitions, how happy our minds
when we sit down, how well prepared to listen to the instructions of God's holy word! A lesson is read from the Old Testament. At the close of it we rise, and cherish the flame of our
devotion by celebrating in suitable hymns his character, and
works, and grace. There is then read a lesson from the New
Testament, and by this arrangement the Law and the Gospel,
the Prophets and the Apostles, are brought, at a suitable time,
to adorn and bless our service; and the important truth is inculcated, that throughout the Bible there is but one scheme carried on, issuing in the redemption of the world through Jesus
the Son of God. To the lesson from the New Testament, there
follow appropriate hymns, in which we express our adorations
and joy. And then, having heard the Scriptures, we, in the
presence of each other, of the world, and of God, with great
propriety rehearse a summary of the truths which have been
received from revelation; by our Amen, declaring our assent
to them, and our resolution to maintain them. Knowing in
whom we may believe, and what are our interests, and for how
great mercies we are indebted to the Most High, we, after a
reciprocation of holy wishes between the priest and people,
venerable for the antiquity of its use, and for its Christian
courteousness, prostrate ourselves again before the Almighty,




198                ON THE LITURGY.                [SERM.
and in a series of prayers engage in acts of supplication; in
which spiritual blessings are magnified above temporal ones;
the Church is regarded more than the world; the less is sought
after the greater; and sometimes, as in the Litany, which was
originally a separate service, but now is incorporated into the
Morning Prayer, there is a regular transition from invocation
of mercy to deprecation of evil, and from deprecation of evil to
supplication of favours; in all which the concerns of the soul
are remembered before those of the body; the concerns of the
Church before those of the world; the concerns of the world,
and the powers whom God hath ordained to rule it before those
of individuals; and yet, there is not a thing needful for the
body which is forgotten, nor an individual who may not find a
petition adapted to his own case. As we draw towards the
close of this service, we are called upon to exalt our gratitude
to the highest point of fervour, and to expand our charity to the
utmost extent. In a prayer for all sorts and conditions of men,
we, as we would ask an alms for the dumb beggar, supplicate
appropriate merciesfor all our race. And in a general thanks —
giving which burns with the holiest and most ardent spirit of
praise, we honour God for all his mercies to us and to all men.
An excellent summary from the pen of the pious Chrysostom,
of all for which the Christian can be solicitous, follows; and
the benedictory prayer, which the spirit of inspiration hath hallowed, closes the daily service.
I must forbear to enter at present upon the office of the, communion. This is, perhaps, the most finished peace of devotion
which exists in the world. In a hasty manner to speak of its
excellence would not satisfy my admiration of it. Happily, its
beauties are so striking and impressive, that they who use it
need not to have them described. No good Christian can join
in the celebration of this office, without discovering in it as high
perfection of the beauty of holiness, as he can expect to behold
upon earth.
It is objected to the arrangement of our Liturgy, that the many
variations and frequent risings and sittings diminish its solern



XVII.]              ON THE LITURGY.                  199
nity. But to those who have studied the principles by which it
is framed, these changes have a lively significance; and while
they are calculated to keep attention awake, give to the service
a becoming character of activity.
It has also been objected, that the apostrophes and short
ejaculations, which abound in our Liturgy, produce confusion,
and are useless. But they are of precious value, as relics of
primitive devotion; are, many of them important as connecting
ligaments in the system, or powerful expressions in themselves
of true piety. " In these connections," says an admirer of the
Liturgy, "the wisdom of the Church hath imitated the skill of
nature. For as in framing the body of man, nature has not only
formed the limbs in proportion, and placed them in order, but
has also fastened them with joints, which seem made no less for
beauty than necessity; so, in composing the body of our Common Prayer, the Church hath not only framed the several offices
of a due length, and ranged them in a just method, but has likewise united them with versicles, as it were with joints; which,
though less regarded, are yet the no less beautiful than necessary parts of our Liturgy; so that we shall find as great comeliness and art in these connections, as there are in the compositions
themselves."
After this manner, are wisdom  and propriety displayed
throughout the service, in the arrangement of its parts. The
choice gold, which with so much care was collected for the
foundation of it, is not thrown together in a promiscuous heap.
It is "wrought;" and wrought with such skill, as to produce in
the system all the charms and advantages which are found in
what is significant, orderly, and beautiful. And the effect proposed in instituting the service, is by the arrangement most
surely accomplished. The Church is enabled to present herself
before her Lord, in a clothing suitable to her character and condition; and her Lord, when he beholds her in this good and
glorious attire, " hath pleasure in her beauty."
The last property of our Liturgy, which we shall consider is,
that it is holy. Without this quality, no offering can be accept



200                ON THE LITURGY.                [SERM.
able unto God. Into his ancient tabernacle and temple, nothing
that had the least impurity was allowed to enter. To his altar,
no sacrifice that had any blemish was permitted to be brought.
Upon the forehead of the priests, and upon the holy vestsments,
and upon all the utensils of the sacred place, was inscribed,
" Holiness unto the Lord." And it is its most important commendation, that the service provided for us to offer in his
sanctuary, is pre-eminently holy.
Shall I speak to you of its language? Much of it is the language of inspiration. All of it is grand and reverent. So pure
and chaste is it, so free from imbecility and corruption, that
perhaps there is no better standard of the excellencies of our
tongue. If there be here and there and ancient phrase, or expression, this does not diminish, but rather adds to its solemnity.
Who would exchange any part of the rich, majestic, and durable
clothing of wrought gold, for the fripperies of modern decoration; the tinsel and gaudy affectations with which some would
refine it?
Shall I speak to you of its doctrines and sentiments? They
are purely Scriptural. The pattern of them was brought by
Jesus from heaven. Nothing is there among them, which has
not affinity with the sacred truths which God hath taught us to
revere. They are holy, as the gold of the censers upon which
the ministering spirits in heaven offer the prayers of the saints.
Shall I speak to you of its forms and ceremonies? There is
nothing in them to debase the worshipper, or offend his God.
No tarnish of pious fraud rests upon them. No stain of human
vanity defiles them. They are simple, pure, significant; wholly
calculated to give an expression of sanctity to the manner, that
it may correspond with the spirit of the holy service.
Shall I speak to you of the object to whom it is addressed?
He is the one only living and true God, in the Trinity of Persons, as he has graciously revealed himself to mankind, in the
oracles of truth; the Being before whom the company of heaven
"rest not day nor night, saying, Holy, holy, holy, Lord God
Almighty, who was, and is, and is to come."




XVII.]             ON THE LITURGY.                   201
Shall I speak to you of its tendency? It is to inspire us with
an abhorrence of impurity; to sanctify our thoughts, and elevate
our affections; to beget in us holiness of heart and life. He
who duly uses it will be made more pious and virtuous by it.
As Moses, by long contemplation of the divine nature in the
mount, caught a gleam of its lustre, with which his countenance
beamed, so he, who shall long and constantly use this service,
may, at length, in the temper of his soul and conduct of his life,
be changed into its glory.
In short, when I speak of the holiness of our service, shall I
err, if I say, that no sacrifice more perfect in this respect, hath
been prepared to be offered to God, in this world, since the fall
of man, except the sacrifice of his adorable Son? Let us bring
to the use of it, dispositions and affections correspondent to its
character; and we shall not fail to " worship the Lord with an
holy worship."
I-have now finished what I proposed to do, in treating upon
the Liturgy of our Church. In reviewing what has been said,
you cannot, my brethren, but perceive, that we ought to consider
ourselves as highly distinguished by the Almighty, in that we
are furnished with such a pure, pleasant, and acceptable service,
wherewith to present ourselves before him in his holy temple.
With what sacred care should we keep this treasure! Let us
guard it vigilantly in its integrity, that those who come after us,
when they shall look upon the Church, may not have occasion
to say, " The gold of her clothing, how is it become dim! and
the fine gold, how is it changed!" Wisely has our Church
required of all who are admitted to her ministry a solemn promise which is made at their ordination, that they will conform
themselves to this Liturgy in their official services. Let her
clergy, then, under the influence of their vows, consider the care
of its integrity as a part of their charge. Let not the hand of
any individual disturb its proportions, or with additions or
devices of his own, soil its beauty. In its excellent fulness, let
it be preserved inviolate, and it will be to our Church an invaluable barrier against the whims, and errors, and dangerous




202                ON THE LITTURGY.
speculations of innovating ages, and restless men. Then, should
the Almighty, in awful retribution upon the world for their
unfaithful use of the gospel of his mercy, permit a period to
arrive in which the doctrines of Christianity shall be changed,
and his Son, should he come, would scarcely find faith on the
earth, this Liturgy will be as the ark of the ancient temple; in
which posterity may find samples of the manna with which
their fathers were fed; proofs, perhaps the only ones which will
remain, of the substance and quality of that bread of life which
came down from heaven.




SERMON XVIII.
ON PSALMODY.
2 CHRONICLES, V. 13, 14.
"It came even to pass, as the trumpeters and singers were as one, to make one
sound to be heard in praising and thanking the Lord; and when they lifted
up their voice with the trumpets, and cymbals, and instruments of music,
and praised the Lord, saying, For he is good; for his mercy endureth for
ever; that then the house was filled with a cloud, even the house of the
Lord; so that the Priests could not stand to minister by reason of the cloud;
for the glory of the Lord had filled the house of God."
" W1. ILL God in very deed dwell on the earth?  Behold, the
heaven, and the heaven of heavens cannot contain him!"
Yet we here find him, veiling himself in a cloud, and descending into the temple in all his glory, to testify by his presence,
his gracious satisfaction in the choral hymns and melodious
sounds, which, at the bringing up of his ark into his house,
ascended unto him from a hundred instruments, and a thousand tongues. The scene is sublime. And, perhaps, among all
the achievements for which music has been celebrated, we have
here the greatest. In the temple just erected to the Almighty,
King Solomon and his people are assembled. The whole company of the priests are in service. Singers in white, an unnumbered company, having cymbals, and psalteries, and harps,
stand by the altar, and with them a hundred and twenty
priests, sounding with trumpets.  And it "came to pass, as the
trumpeters and singers were as one, to make one sound to be
heard in praising and thanking the Lord, and when they lifted




204                 ON PSALMODY.                 [SERI.
up their voice with the trumpets and cymbals, and instruments
of music, and praised the Lord, saying, For he is good, for his
mercy endureth for ever, that then the house was filled with a
cloud, even the house of the Lord, so that the priests could not
stand to minister by reason of the cloud, for the glory of the
Lord had filled the house of God."
The observations which these words will introduce, I am
prompted to offer to your attention, by the laudable attempt
which is now making, to reform the music of our Church; an
attempt the motives to which are, I am persuaded, as pure as
the end which it contemplates; and the accomplishment of
which would greatly conduce to the beauty and perfection of
our religious services. Much need will the speaker have of
your candour and indulgence. Though an admirer of this
heavenly art, he is unskilled in its principles and its practice,
and cannot, therefore, be expected to rise to all the raptures
which the contemplation of it by a proficient might justly inspire; or to descend to any of the particulars which relate to its
scientific and happy performance. But he trusts he shall not
be considered. as going beyond his province, if he endeavour to
show,
In the first place, why, or for what end, music is used in
religious worship.
Secondly, what are the examples and authorities for it.
Thirdly, how it was performed by the first Christians.
And, lastly, after what manner we may best use it to our own
benefit and the glory of God.
The aim of all that shall be said will be simply this, to excite
your attention to the subject; and to engage you all to promote,
as you are able, the improvement of this branch of public worship; which, as indeed may be said of every part of the service
of God, if we perform it at all, we should endeavour to perform
in the most excellent way.
Let us first consider, why music is used in religious worship?
For what end it is introduced into the service of the sanctuary?
For this, there can be no other unexceptionable reason, than




XVIII.]              ON PSALMODY.                   205
that it is a very powerful and happy mean of exciting, or increasing, or expressing, our devout affections. It results from
the constitution of our nature, that music, by a mysterious and
potent agency, awakens the heart, concentrates the thoughts,
and elevates the soul. There are chords in human nature
which answer to its sounds. It touches, fixes, rules, relieves,
delights the mind. The praises of God, the truths of religion,
and the commendations of virtue, are, it would seem, most intensely dwelt upon, most deeply impressed upon the heart, and
most agreeably expressed, when they are clothed with the accents, and followed through the windings of an engaging melody.
" By reason," says a venerable father of the Church, " by reason
of the proneness of our affections to that which delights, it
pleased the wisdom of the Spirit, to borrow from melody that
pleasure, which, mingled with heavenly mysteries, causes the
smoothness and softness of that which touches the ear, to convey, as it were by stealth, the treasure of good things into men's
minds; for this purpose were those harmonious tunes of psalms
composed." This, then, is the end, for which music is used in
religious worship; to assist our devotions, by an application to
our affections of that, which has upon them a powerful action,
to excite and direct them; by engaging us in an exercise in
which sympathy has large scope, and every one acts upon the
rest, to enable us to animate each other; to pour forth our
praises and adorations in a way that is significant and edifying,
delightsome and impressive. Should we suppose it introduced
into the Church for any other purpose than this, we must first
forget the sanctity of the place, and the business for which alone
we here assemble.
A principle of so powerful action upon human nature as music
is known to have, ought, unquestionably, to be applied to the
promotion of the best objects which human nature can pursue.
And hence, all nations have called to the aid of their religion
and expression of their joy the measured hymn and the tuneful
sound. Hence, too, we may infer the propriety with which instruments, designed for sacred use, are combined in our service




206                  ON PSALMODY.                 [SERM.
with the human voice; for both have a tendency to the same
end; the elevation of the soul and exciting and assisting of its
devout affections. It may be added, that in the social performance of this exercise, there is necessarily in the concert, a perception and expression of unity which beautifully typifies, and
in Christian bosoms may happily promote, that unity of spirit
and affections which is so important a quality in the Church of
Christ. And, moreover, as it is the glory of this art, to embrace
and display only the principles of order and harmony, we may
safely presume, that it is with great fitness and very acceptably
brought into the service of that God, who is the lover of concord, and through all whose works order and harmony do eternally pervade. There is harmony in the movements of "the
heavens," whereby they " declare the glory of God;" there is
music among the spheres when they show forth "his handy
work."
How far the end of introducing music in religious worship is
actually accomplished, must depend upon many circumstances.
But of its fitness and utility, who can doubt? Imagine a congregation assembled with sanctified affections, in the house of
the Lord. They are conscious of the presence of God, their
Creator and Redeemer; and their hearts glow with the love,
their thoughts burn with the devotion which the contemplation
of his perfections inspires. Penetrated with a sense of his goodness in having snatched them from destruction, each one is
anxious to send from his heart a tribute of admiration and
praise. The full-toned organ now breathes forth the majestic
strain, consecrated to their feelings and to the words they are
about to utter.  From every part of the sacred place there
rises, from unnumbered tongues, the glowing hymn, " Our God
is good, his mercy endureth for ever." The voice of him whose
brow is whitened with age, as he looks back upon fourscore
years of divine protection and forward to a better world, lingers with delight upon the strain. The lips of the youth, whom
education hath taught to adore the Divinity of the place, join,
with sweet concord, in the strain of his sires. From every




XVIII.]              ON PSALMODY.                   207
tongue, from the priest and the people, from the learned and the
illiterate, from the rich and mighty, and from him that hath no
other helper, resounds the peal, " Our God is good; his mercy
endureth for ever." Methinks, if the Deity be present in his
temple with his train, the hosts who compose his train would
not disdain to join in the devotion, and the Almighty Father
would condescend to listen to the creature's praise. Methinks,
the fellow worshippers could hardly fail to catch new fervour
from each other's song; and the unbeliever coming in, would
fall down and worship.
Before we proceed to the second thing proposed, it may be
well to remark, that, from the nature of the purposes for which
music is introduced into our religious services, there arises an
absurdity in making it a matter of mere entertainment, or of
vain show; and also, that all kinds of music which have no
tendency to aid and gratify devotion, ought to be banished from
the house of God. Whatever charms such music may have, at
suitable times and in proper places, it is unfit in the sanctuary.
Let us now consider, in the second place, some of the examples and authorities for making music a handmaid to religion. How long, or from how many worlds, praise has risen
to the throne of Jehovah in tuneful sounds, we, beings of yesterday, and dwellers upon earth, are unable to ascertain. Probably, in all space, there are those who sing of his glory. The
oldest anthem of which we have any account, was at the laying
of the corner stone of this fair world, when "the morning
stars sang together, and all the sons of God shouted for joy."
Among the inhabitants of the earth, we may infer from such records as are left, it has been customary to call music to the service of religion and virtue, under the Patriarchal, the Mosaic,
and the Christian dispensations. Man soon sought for himself
the pleasure of forming melodious sounds. In a sixth person
from Adam, we find Jubal mentioned, and honoured as the
father of such as handle the harp and organ; nor can we doubt,
that the dictate of nature, which has always led mankind to
wed music with joy, especially when religion has owned the




208                  ON PSALMODY.                 [SERM.
latter as her daughter, would induce them to bring the instruments and melodies with which they were delighted, to the assistance of their devotion in the Patriarchal age, when religious
service seems very much to have consisted in adoration and
praise. As we descend lower, we have surer information. In
the very dawn of the Mosaic economy, music was engaged in
the worship of the Deity. The most ancient song in the world,
and one, than which there can be none more sublime and affecting, was a song to the Almighty, sung by the Israelites on the
bank of the Red Sea; in which Moses and the people took the
lead, and Miriam and the daughters of Israel answered them
with timbrels and with dances. In the times of the tabernacle,
when the ark of the Lord dwelt within curtains, hymns were
appointed, and musical instruments provided, and singers set
apart to thank arid praise the Lord. The psalms of David,
those wonderful compositions, which seem to have been breathed
by the Spirit of God upon his harp for the use of the Church
in every subsequent generation, were, most of them, as appears
by their addresses and use, designed originally to be sung;
and from the steps which the Psalmist took in providing for
this part of religious service, it is incontrovertibly evident, that
in his view, both the charms of poetry and the powers of
sound should be employed to animate and aid the worshippers
of God, and give grandeur to the service of his sanctuary.
After the erection of the temple, it is, I presume, almost unnecessary to observe, that to " show themselves joyful before the
Lord with trumpets and shawms," to "sing praises, to sing
praises upon the harp unto their King," was, after their sacrifices, the most important part of the Jewish worship. Here
were sung, in course, the psalms of David, with accompaniments of instruments consecrated to the use, and we have, in
the text, a fine specimen of their manner, and an evidence of
the approbation it obtained from Jehovah. A pause there was
in the psalmody of the Jews. When they were carried away
captive, they hanged their harps upon the trees, and faintly, if
at all, sang the Lord's songs in a strange land. But at their re



XVIII.]               ON PSALMODY.                    209
turn from captivity, the musical instruments which Solomon
had provided for the service of the temple, were restored to
them; the good and zealous Nehemiah re-established, with great
care, the order of this part of divine service; and, at the time
of the coming of our Lord, it was continued in the second
temple.
If now we attend to the practice of the Christian era, we shall
find this heaven-born art, the daughter of piety and delight,
who has descended through so many ages, aiding and adorning
the worship of the Almighty, still retained in the service of religion. It is among the precepts of inspiration that Christians
should " sing and make melody in their hearts unto the Lord."
Correspondent to the precept, has been the practice of the
Church in every age. We find in the morning of Christianity,
Apostles offering praise in social song. Pliny, in his famous
letter to Trajan, describes the Christians chiefly as assembling
to sing hymns unto Christ. And since the establishment of
the gospel, I know of but one sect, and that of modern origin,
among whose religious services psalmody has no place. But
above all, that which conferred on music her highest glory, and
entitles her forever to a place in the Christian temple, was the
honour she received from the Son of God. The Author of our
faith took her by the hand as she was yet lingering about the
Jewish temple; he introduced her to his Church at the institution of his holy Supper;' and from that day to this, she has
been found in the Church in her purest and most exalted character. And who amongst us, whether skilled or unskilled in
her mysteries, shall not here honour he; for this?  At the most
affecting meeting they ever had, Jesus with his disciples sang a
hymn.
Let us, in the third place, consider after what manner the
first Christians performed this service. For the nearer we come
to the model of the primitive Church in this, and in every part
of faith and Christian duty, the nearer, in my estimation, we
shall approach to perfection. It appears, then, from such an examination as I have been able to make, and I believe it is conVOL. [.-14




210                   ON PSALMODY.                  [SERM.
firmed by the result of the most learned researches, that the
psalmody of the first Christians was plain, simple, and solemn;
and that the whole body of the church joined in the performance of it. Their tunes were, probably, easy and few, and the
character of them such as expressed humility and love, and was
calculated rather to melt than to enrapture the heart. Afterwards, as piety declined, it became necessary to re-excite and
reanimate it by more striking music, and the whole congregation was divided into two parts, which sang responsive to each
other. Inattention and indifference increased, for, alas! with
how much difficulty is bur frail nature kept engaged in the best
services of God. We find in the fourth century, councils employed in devising means for reforming the music of churches;
and precentors or choristers appointed to lead and instruct in
this service such as were devoted to it. But it is evident from
the sentiments of that age, and from the subsequent practice,
that the end of this arrangement was to perfect the people in
the art, and restore the simple primitive usage. The Church
returned again to the plain song, in which every member probably, with modesty, according to the degree of his skill, bore
his part of the exercise. The consigning of this service wholly
and permanently to a separate band, if we except the practice
of some Egyptian monasteries, was of more modern origin. The
only difficulty is, to conceive how, in the primitive psalmody, as
all are not singers, the inconvenience of dissonance was avoided.
Probably they aimed more at the glory of God than at the gratification of a very fastidious ear. I will give you the evidence
and account of the practice, in the words of St. Chrysostom,
an ancient father of the Church: "Women and men," says he,
"old men and children, differ in sex and age, but they differ
not in the harmony of singing hymns, for the Spirit tempers all
their voices together, making one melody of them all." Nor
may we think that their music was lifeless and insipid. It was
of such singing that the celebrated St. Augustin, addressing his
spiritual father, exclaims: " 0 how I wept in the hymns and




XVIII.]              ON PSALMODY.                    211
holy canticles, being enforced thereunto by the sweet voices of
thy melodious Church."
I come now, in the last place, to furnish some brief suggestions how we may use this part of divine service to our own
benefit and the glory of God. It is evidently desirable, that all
the congregation should be able to unite their voices in the praise
of God; and to this end the tunes should be few, plain, and calculated to move them to devotion. If any are utterly unable to
sing, they should endeavour to make melody in their hearts; to
send their thoughts to.accompany the voices of the rest, in bearing to the footstool of the throne, the burthen of the hymn. Those
who sing with but indifferent skill, should not forbear when they
are able, to join in the exercise; and while the spirit is one, the
affections one, and the psalm one, they may, it is presumed, in
a moderate voice, avoid occasioning any intolerable discord, and
add to the acceptableness of the service. With regard to the
posture in which this duty may be best performed, for posture,
in beings composed of body and spirit, is not a matter of indifference, I am told by those who are judges, that if performers stand
while they sing, they sing both with more ease and more effect.
And they who are not singers, should they rise with the rest,
they might, by this act, express their union in the service. Indeed, as the example of Christ, the instruction of the Church, the
practice of the pious of every age, and our own sober reflection
teach us, that we pray most becomingly when we kneel; so
standing appears to be the most suitable posture for praise. By
the erection of the body we express the elevation of the soul;
and also our respect for the Being whom we address. Should
these brief hints be attended to, and what is of more consequence
than all, the duty be performed with a single eye to the glory
of our Creator and Redeemer, I cannot but flatter myself that
they would aid the attempt to give new beauty, acceptableness,
and effect, to this part of our public worship.
Let me first address myself to those of you who are singers.
You are blessed with a talent above your fellows. Yours is a
privilege which opens to you pleasures great, and peculiarly




212                  ON PSALMODY.                 [SERM.
your own. It is a privilege which thousands would be glad to
share. Shall no honour arise from it to Him from whom you
have received it? What can be more ungrateful to " the Author
and Giver of every good and perfect gift," than to refuse or neglect to employ in his service, those talents with which he hath
blessed you, while you willingly employ them for the gratification of mortals like yourselves? "HIIe that planted the ear,"
that wonderful organ, through which the delights of sound pass
to the soul, and by which you are enabled to attune your voices
to the concord of sweet sounds, "shall nqt he hear" the sweetest
melody which your voices can utter, the most grateful hymns
which your tongues can raise?  If the Psalmist calls upon
" every thing which hath breath, to praise the Lord," much more
may we call upon you who, with breath, have the faculty of
converting it to the production of significant and ravishing
sound, to join in beautifying the services of God's temple; to
bear for us our praises on the wings of your melody, to Him
unto whom the angels sing.
Those of us who are unskilled in this art, may, I conceive, as
well as the first disciplesof our Lord, in due time be able to join
without making excessive dissonance in the praises of our Creator and Redeemer. At least the rising generation may be accustomed to unite always in this part of the service; and the sons,
if the fathers are unable, may be taught to bear for them this
homage to the Most High. Other offices are appropriate. It is
in this that the daughters of Zion should prophecy in the Church.
It is thus, that in his temple, every man should speak of his
honour.
To conclude. There is a brief address, which in an age when
an attempt was making to restore to the Church a psalmody
worthy of it, was provided by a celebrated council, to be given
to those who were to take the lead in the work of reformation,
and have the principal care of this part of the public service.
The address might be given by a bishop or a presbyter, and it
is not the less comprehensive and emphatic than the most finished
charges of antiquity. It is contained in these few memorable




XVIII.]              ON PSALMODY.                   213
words: " See that thou believe in thy heart what thou singest
with thy mouth; and approve in thy works what thou believest
in thy heart." This address, my brethren, allow me to impress
upon you all. Vain is it to draw nigh to God with your lips if
your heart is far from him. Vain is it to flatter yourselves that
you draw near to him in your heart, if in your lives you dishonour him. But when the faith, the life, and the voice are in
unison, sweet is the offering unto God. The sounds of your
praise will reach unto heaven, and he who sitteth upon the throne
will hear it with approbation and reward it with favour. Thus
singing, your piety will be strengthened, your gratitude gladdened, your griefs relieved, and your affections raised; and you
will be trained in the temple on earth, to join in the chorus
which shall resound eternally through the arches of heaven, to
the glory of the Being who there receives the homage of all perfect beings, and gladdens the hosts that worship him with eternal smiles.




SERMON XIX.
ON PUBLIC INSTRUCTION.
ROMIANS, X. 14, 15.
"How then shall they call on him in whom they have not believed? And how
shall they believe in him of whom they have not heard? And how shall
they hear without a preacher? And how shall they preach except they be
sent?"
OF the public means of grace provided by Almighty God for
the birth, nourishment, instruction, accomplishment, and
final salvation of the members of his Church, there remains
one, my brethren, as yet to be treated of, in the course of Sermons which are devoted to these subjects; and to this one, you
will permit me now to call your attention. It is that of public
instruction, which is pressed upon our notice in all its importance in these words of the great Apostle of the Gentiles, which
I have just read: " How shall they call on him in whom they
have not believed? And how shall they believe in him of
whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be
sent?"
With us, there are three modes of instruction, each of which
is a species of public promulgation of truth, having its distinct
character and peculiar utility; by catechism, by reading the
Scriptures, and by sermons.
The young have the tenderest care of the Church. For
them is provided a particular system of instruction. And it is
made a solemn and most interesting part of the duty of her




ON PUBLIC INSTRUCTIONC.              215
ministers to feed these lambs. To this system of instruction,
with such advantages of preparation as can be given them, they
should be brought. For how shall these little ones learn to call
with sincerity on their God and Redeemer in whom they have
not believed? And how shall they believe in them, if of them
they have never heard? And how shall they hear without instruction?
To the edification of the whole body of the Church is applied the public reading of the sacred Scriptures. Having discoursed to you at large upon their high character and utility, at
the commencement of these discourses, I need here only observe, that we shall greatly err, if to the holy instructions which
come through these channels we give less diligent heed than to
those which come through any other. As means of public instruction, the Scriptures have advantage of all other compositions. If I speak of eloquence, lo! these are convincing, persuasive, powerful, "piercing even to the dividing asunder of
soul and spirit, and of the joints and marrow."  If I speak of
taste, lo! these abound with the pure, the beautiful, and the
sublime. If I speak of reasoning, lo! these are strong; and
if of adaptation to the condition of the hearers, lo! every man
from these may be " thoroughly furnished unto all good works."
But that which raises the lessons which are read from the desk
to a pre-eminence above all sermons which are heard from the
pulpit, is this-that in the former are heard the words of God,
in the latter, the words of fallible men. To the Scriptures,
then, when they are read, should be given our most eager and
devout attention. And let us not only hearken, but, as one
with much emphasis has recommended, " apply what we hear;
if examples, let these lead us; if precepts, let these teach us;
if commands, let these bind us; if promises, let these encourage
us; if threats, let these warn us; if mercies, let these comfort
us; if judgments, let these awaken us."
But the means of public instruction more generally sought,
and of more general use, and which was, probably, in the view
of the Apostle's mind when he wrote my text, is preaching, or




216             ON PUBLIC INSTRUCTION.             [SERM.
the declaring, explaining, and enforcing, by the ministry of
men, of the Gospel of God. And the words of the Apostle
bring to our view those points of this subject to which I am
most anxious in this discourse to draw your attention. At first,
the true end of preaching, to beget and cherish in the hearers a
sound faith, upon the ground of which they may be led to call
upon, obey, and confide in the God of their salvation. Secondly, the utility and importance of this means of grace; "IIHow
shall they believe in him of whom they have not heard? And
how shall they hear without a preacher?" And thirdly, the
qualification which should be found in every preacher, " How
shall they preach except they be sent?"
Let us first advert to the true end of preaching. Is it, as it
is frequently used, merely to entertain our ears, to exercise our
minds with ingenious disquisition, or to promote the passing of
an hour of holy time in a rational manner?  Ah, no!  The
subjects on which we are to address you, admit not this supposition. The fall, the sinfulness, and helplessness of man; the
incarnation of God for his recovery; the humiliation and crucifixion, the resurrection and ascension of his Redeemer; his
feebleness without the assistance of the Holy Spirit, and his
power with it; the solemn obligations of virtue; the transitoriness of this life; death, judgment, heaven, and hell; these are
topics too momentous in their nature, too serious in their aspect
to be made, in the discussion of them, mere occasions of entertainment. Unhappy is the failure of one of the most gracious
provisions which the Almighty has made for the improvement
of our race, if, when the fancy is gratified, neither faith is confirmed nor the heart made better!
Let me not be misunderstood. Far be it from me not to encourage the most assiduous care in bringing to the service of
religion every power and charm of mind, imagination, and
speech which may allure men to the contemplation of her holiness and beauty, and impress upon their hearts her blessed instructions. It is happy when, in any of her services, pleasure
may be made her handmaid; and the opinion, that the aid of




XIX.]            ON PUBLIC INSTRUCTION.                217
human accomplishments is useless in advancing her cause, if it
have not be(en palmed upon the world by hypocrisy, is certainly
the child of miistake. He who is emphatically denominated the
wise mal, sought to find out acceptable words. Prophets and
Apostles 1)ri. se nt truth in a dress worthy of her majesty and
beauty. A..ld would I choose the figures of rhetoric which
should i) )iconstantly by me to refresh and delight my mind,
they sllold be gathered from the parables and comparisons of
our bless:-ld Lord.  For not more truly of his doctrines than of
the power of his speech and felicity of his illustrations, must it
be said tthat " never man spake like this man."
But the great end of our Lord's discourses, and the end of
every hont:est discourse of any of his ministers, is to lead men to
the knowleid<ge, of God, and of the revelation of his mercy and
will; to (llu,.re them into the paths of truth and goodness, and
to conduct them therein, to the attainment of the object of all
God's displnsations to our world, the salvation of their souls.
Yes, my brethren, preaching has a higher object than the gratification of your taste. There are assigned to it more glorious
purposes than the mere entertainment of your minds. It is its
office to proclaim to you the only living and true God, and to
make you acquainted with his character and laws, that you may
believe, and, believing, may govern your conduct as becometh
the offspring of such a Being-the subjects of such a King. It
is its office to raise before you the cross, to show you the sacrifice upon it "which taketh away the sins of the world," and to
entreat you to take of its blood and sprinkle it upon all your
raiment, that when the destroying angel shall execute the vengeance of the Almighty upon a guilty world, it may be to you
the token of everlasting preservation. It is its office to open
for you the oracles of truth, and thence to bring to you the true
knowledge of the foundation and excellency of every virtue;
the motive by which it should be consecrated, and the extent to
which it should be carried; and thence, also, to bring the probe
which shall convict your hearts of sin. It is its office to go before you into the tomb with the bright torch which it receives




218             ON PUBLIC INSTRUCTION.             [SERM
from revelation; to disperse the blackness of darkness which
hangs over its entrance, to show you the place where Jesus lay;
to wipe away the tears which are falling upon the mouldering
relics; and when the blood throbs at the heart amidst the horrors of the scene, to restore it to its sober, equal flow, by reminding you that Jesus is risen, and that this awful dominion,
with its awful king, shall be finally overturned. It is its office
to draw aside the veil which conceals from view the eternal
world; to show you hell and all its torments, and beseech you
to escape; to show you heaven and all its glories, and entreat
you to enter. It may, it must divide its work. At one time it
declares the doctrines of the Gospel, and at another the duties
which spring from them. Now it dwells upon what is due to
God, and now upon what is due to men. But the object of all
is the renovation of your nature after the image of HIim who
created you; that having been redeemed from death, you may
be restored to the liberty and glorious privileges of the children
of God. This is the object of preaching, which renders it an
institution worthy to have had the Almighty for its author. This
is the object, by the pursuit of which alone, the faithful minister may answer the instructions and charges he has received,
and conform himself to the example of those holy preachers,
who were the earliest and most approved messengers of the Almighty to men. This is the object, without the attainment of
which, the hearing of sermons, whatever pleasure it may afford,
yields not the fruit which is valuable to them who hear. If
this object be lost sight of, or fail, our preaching is vain, and
your attention is vain also.
If, then, this means of grace be well adapted to the promotion of the object to which it is devoted, the second point will
become clear and striking, namely, its utility and importance.
Now, it must be acknowledged in the outset, that the effects of
the preaching of the Gospel are fewer and less satisfactory than
might reasonably be expected.  For when we consider the
strength of evidence which God hath furnished for the foundation of our faith, it may well surprise the judicious, that the




XIx.]           ON PUBLIC INSTRUCTION.               219
ministers of religion should ever have occasion to exclaim,
"Who hath believed our report?" And when we consider the
importance of the interests involved in the discussion, and the
evident adaptation of Christianity to the necessities and desires
of man, it may w6ll astonish the thoughtful that there should
so often be occasion to renew the ancient lamentation, " Ah,
Lord God! they say of me, Doth he not speak parables?"
Much, we are sensible, of the inefficacy of preaching is to be
attributed to our feebleness and manifold imperfections, unto
whom is committed the word of life. For though this " ministry of reconciliation" be a treasure of inestimable value, yet,
alas! you " have this treasure in earthen vessels."
It is worthy of consideration, also, whether some of the reasons why the great truths of the Gospel which are so often inculcated, do not always produce their proper effects, may not be
found in the disposition of mind with which they are sometimes
heard, and the quality of life by which the hearing of them is
frequently followed. Allow me to instance in a few particulars. Are they always heard with a docile disposition? Our
blessed Lord most strongly inculcated the importance of this
disposition, yea, its absolute necessity, to an obedient reception
of his Gospel, when he took a little child and set him in the
midst of his disciples, and said, "Except ye become as little
children, ye shall not enter into the kingdom of God." It was
the predominance in their bosoms of very different qualities
which, when it was given to the humble fishermen of Galilee to
know the mysteries of the kingdom of God, caused all these
things, in the view of the haughty Pharisee, and of the carnal
Publican, to be done in parables.
Again. It may be inquired, whether the measure of knowledge or grace which at any time we have received, has been
faithfully used? Or whether, because we have as yet received
but one talent, we have, with culpable indolence and timid apprehension of our master's austerity, wrapped that talent in a
napkin, and buried it in the earth? For it is a principle of the
economy of the divine government in the spiritual world,




220             ON PUBLIC INSTRUCTION.             [SERM.
which is not without its analogy in the natural world, "that
from him that hath not shall be taken away even that which he
seemeth to have."
Further. With the same intent it may be inquired, whether
men, when they hear sermons, do supplicate the blessing of the
Almighty to accompany his word? Man's natural life is not
sustained "by bread alone," and the viands which a gracious
Providence furnishes for him, but by the attendant will of Him
who hath appropriated them to their use. In like manner, the
means of spiritual life are inefficient, if they be not sanctified by
benediction and prayer.
But after all the abatements which must be made on account
of the deficiencies of preachers and negligence of hearers, there
will remain a sufficient sum of good resulting from this means
of grace, to convince us of its utility and importance. Considered as the appointment of the Most High, it must be adapted
to the purposes for which he hath ordained it. Considered as
the instrument by which the altars of Paganism were overturned, and their gods driven into non-existence by the first Apostles of our blessed Lord, and Jews' and Gentiles gathered by
them into one fold, it is worthy of our admiration. Considered
as a mean of enlightening and civilizing mankind, the evidence
of historic fact attests its importance. It was in the ages in
which preaching was rare, that superstition spread her pall over
the human mind. And it is in countries and ages in which it
has been enjoyed in an enlightened and holy character, and
regular appearance, that the manners of men will be found softened, their minds instructed, their morals purified, their faith
rational, their hopes constant, and their departure from this life
more peaceful and resigned. Shall I err if I add, that considered with regard to the condition and dispositions of the mass
of mankind, it is a mean of religious instruction, without which,
many under the clouds of ignorance would become the prey of
perdition, and for which we all have cause to be grateful to Him
that hath ordained it. How many of our fellow-beings are
there, who have neither opportunity nor capacity to discover




XIX.]           ON PUBLIC INSTRUCTION.              221
and open for themselves the fountains of truth, and who would
perish in their thirst but for the streams which they find in the
sanctuary! How many more are there, who, immersed in the
business, encumbered with the cares, or surrounded with the
beguiling pleasures of life, would have their minds wholly
estranged to all consistent views of God and goodness, but for
the weekly exercises, which, with the consideration and care of
a parent, God has provided for them in the Christian world.
And have we not all, as members of a Christian family, cause
to be grateful, that God hath committed unto men to be constantly exercised, " the ministry of reconciliation," whereby his
word shall perpetually be dispensed, and portions of the bread
of life distributed to every one of the household in season.
I know not where, but in the Church of God, this mode of
religious instruction is enjoyed. Paganism hath manifested no
such concern for the instruction of its votaries. It was worthy
of the free, liberal, and compassionate spirit of the gospel, that
its author should have provided, by the appointment of a priesthood to wait continually on this very thing, for the instruction
in their faith, their duties, and their privileges, of all his followers unto the end of the world. And when I consider the special
obligations to gratitude which this kind provision for us begets,
the incalculable advantages which we may derive from it, and
the expectation from us of superior attainments in knowledge
and virtue which it authorizes, I discern a solemn import of
which we should never lose sight, in that pertinent injunction
of our Lord, "Take heed how ye hear."
We have now, my Christian friends, finished the consideration
of the public means of grace, upon which, in a succession of
discourses, our thoughts have, for some time past, been fixed.
We have contemplated the Scriptures, the foundation of all our
religion, and have considered their inspiration; their completeness, their use, and our felicity in possessing them. We have
pondered the necessity and utility of rites and ordinances in a
religion designed for men; and the advantages of a priesthood
for the regular and valid administration of them. We have be



222            ON PUBLIC INSTRUCTION.            [SERM.
stowed much thought upon the Sacraments of Christianity,
Baptism and the Lord's Supper; and have endeavoured to investigate their nature and obligatoriness, the qualifications with
which they should be received, and the obstacles which at any
time impede the observance of them. We have adverted to the
institution of the Sabbath, and from its history, the divine command, and divers other considerations, have deduced our obligation to hallow it; and inquired concerning the proper methods
of keeping it holy. We have contemplated the propriety of
erecting sanctuaries for the worship of God; and have shown
both how and why they should be reverenced. We have dwelt
with pleasure upon the excellencies of the Liturgy, which the
Church, under the special goodness of God, hath provided for
our use; and have attempted to bring to notice and practical
utility, some of its most striking and important properties. Upon
psalmody we have bestowed a discourse; and have endeavoured
to show the principles upon which it is introduced into the service of religious worship, and how it may be best used to our
own benefit and the glory of God. And to-day we have contemplated the several methods of public instruction, particularly
preaching, of which we have wished to ascertain the proper end,
and have remarked the utility and importance of it. I have
been induced, my brethren, thus long and fully, to address you
upon these means of grace; by a conviction, that as bread and
the viands which God hath bountifully provided for us, are the
means of sustaining our natural life, so these are the means of
our sustenance and growth in grace, and advancement to the
stature of perfect men in Christ. When I look abroad, and observe the declension of piety in some, the progress of irreligion
in others, and the extension of fanaticism and false religion among
more, I fear these evils are to be traced to a departure from the
simplicity of the gospel; a want of holy and constant adherence
to the way, which, with wise and kind accommodation to our
nature and present condition, God hath marked out for us to
walk in. In discoursing upon these diverse and important subjects, I have often lamented my want of skill, more fully to illus



xIX.]           ON PUBLIC INSTRUCTION.              223
strate and more powerfully to enforce. *But I know that God
is able to bless the endeavours of the humblest of his instruments, to the advancement of the cause in which he condescends
to employ them.
My brethren, beloved in the Lord, upon a topic more important than this, to your advancement in virtue and your everlasting happiness, I could not have addressed you. It hath pleased
our heavenly Father, after ample demonstration, that " the
world by wisdom knew not God"-" by the foolishness of
preaching to save them that believe." The instructions which
this ordinance opens to you were not obtained but by the incarnation of the Son of God. To procure the influences of the
Holy Spirit, to render these instructions efficacious, and the
fruits of them acceptable to the Almighty, your Redeemer shed
his blood. For the right use of every sermon which you hear,
you may justly be called to account; and, it is most probable,
that such as shall be the measure of your seriousness and care,
in laying the word of God to your hearts, will be the measure
of your faith and virtue here, and of your happiness forever.
Hear then his word with meekness, and receive it always with
pure affection. And God grant, that every seed of his word
which shall, in this place be sown, may be productive, as he
shall see fit, of its thirty, its sixty, or its hundred fold; that in
the great day of retribution, when for the means of instruction
which so highly distinguish us above a large portion of our race,
we shall be all called to account, you may each one be able to
say, Lord, thy pound hath gained two, or five, or ten pounds;
and hear the ravishing words from the lips of your Judge, "Well
done, good and faithful servant, enter thou into the joy of thy
Lord."




SERMON XX.
ON ADVENT.
ST. MATTHEW, XXi. 5.
"Tell ye the daughter of Zion, Behold, thy King cometh."
THE Church is frequently spoken of in Scripture under the
title of the daughter of Zion. For this, there are obvious
reasons. Zion was her pristine abode. She dwelt, most especially, upon that hill where the Lord promised his blessing.
There she stood collected, and there she went forth in her
strength. There she received her richest dowry, and her costliest jewels; and there she sent out the distribution of her choicest gifts. There she met her Lord; and thence, she is one day
to hear the consummation of her renown; the loftiest celebration of her glory, and beauty, and victories.
But, though from the holy mount she hath taken one of her
titles, there is nothing restrictive in the appellation. She is the
same in every age, in every country, and in every place.
Whether she wait at Bethel or at Shiloh; whether she tremble
at the foot of Sinai, or rejoice on the sides of Zion; whether
she be confined to Jerusalem, or extended over the whole earth,
the Church is one, and her head one, and her faith one, and the
ground of all her hopes, and services, and expectations one,
and the same forever. And wherever she be dwelling, in whatever region of the earth she can be found, at this season of Advent, there is not a message with which she can more suitably




ON ADVTENT                    2 5
be addressed, than this in the text: " Tell ye the daughter of
Zion, Behold, thy King cometh."
If we contemplate some of the leading purposes for which,
under this character, the Head of the Church cometh, we shall
find in this annunciation, matter of great joy and serious reflection.
In the first place, the King of the daughter of Zion came to
destroy her enemies; sin, and death, and hell. Subject to these
is every descendant of Adam; and under the awful consequences of this subjection must have for ever remained, if
help had not been laid upon one mighty to save. For this purpose was the Redeemer sent forth by the Father. The end of
his coming was, to take away the sins of the world, and be
death's destruction. The sins of every true member of the
Church he taketh away by the most precious sacrifice of himself, to satisfy the justice of heaven.  And by his own death,
he hath virtually destroyed death, and him that had the power
of death; that is, the devil; and hath brought life and immortality to light for all them that believe. This is the mighty
conquest achieved by Christ in our behalf; which commenced
when he " bare our sins in his own body on the tree," and will
be completed in the day of the final consummation, when death
shall be "swallowed up in victory." For this deliverance of
his captive offspring, which God, in his great mercy, desired, the
the Son of God was invested by him with all power in heaven
and on earth. And " lie must reign till he hath put all enemies
under his feet. The last enemy that shall be destroyed, is
death; for he hath put all things under his feet."  " The sting
of death is sin, and the strength of sin is the law;" but to the
nations that are saved, there is given victory through their
Lord Jesus Christ. Of this victory, every living member of
his Church partaketh; for them hath he purchased with his
blood.  "Rejoice greatly, 0 daughter of Zion," saith the Prophet to whom the Evangelist in the text alludes, "shout, O
daughter of Jerusalem, Behold, thy King cometh unto thee, he
is just, and having salvation."
VOL. I.-15




226                   ON ADVENT.                  [SERM.
Another object of the advent of Messiah the Prince, was to
gather together the children of God into one kingdom; for the
coming of which, in its completeness and universal establishment, we are taught to pray daily in the Lord's prayer; and
which, on account of its excellency, is styled sometimes in
Scripture, "the kingdom of heaven." To this end Christ hath
died, and rose, and revived, that he might be Lord of the dead
and the living. God hath set him as his King upon his holy
hill of Zion. And this is the Almighty's great decree: " Desire of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."
It was one of the first acts of this King after his appearance
in the flesh, to break down the wall of partition between Jews
and Gentiles, and of both to make one. And unto the Church,
on the promulgation of tidings of salvation, the Gentiles were
immediately seen flying, according to the beautiful simile of
the Prophet, as " doves to the windows." The fulness of them
is to come in. All nations shall fall down before him; all people shall do him service.  "He hath on his vesture a name
written, KING OF KINGS, AND LORD OF LORDS." The events
of our day show us the extension of his kingdom, and the
gathering to him of the people. To the occurrences in the east,
one can hardly refrain from applying the prophetic words, " I
am sought of them that asked not after me, I am found of them
that sought me not."
But though the wall of partition is broken down, God hath
not cast away his people. The inscription on the cross, though
Pilate meant not so, shall yet be fulfilled: "THIs IS JESUS
THE KING OF THE JEWS."  " He came" first "to his own,
and his own received him not," and, therefore, are scattered
among all the nations of the earth. Yet they shall return; and
"look on him whom they pierced;" and " every tongue shall
confess that he is Lord, to the glory of God the Father."
This, then, is a most interesting object of the advent of
Christ; to enlarge the border of the Church; to extend the
participation of the sure mercies of God; to open the kingdom




XX.]                  ON ADVENT.                     2217
of heaven to all believers; to make known the mystery that the
Gentiles should be fellow heirs, and of the same body with
God's ancient people, and partakers of his promise in Christ by
the gospel; to bring both Jews and Gentiles into one fold under
one shepherd, giving them his peace; that thus, the Church of
the living God might be as extensive as the families of men;
and in him, the true and most eminent seed of Abraham, all
the nations of the earth be blessed.
And this leads me to observe another object of the coming of
Christ, viz: to administer the government of his kingdom;
promulgating its laws; dispensing its blessings; and protecting
and ordering the subjects of it.  "His kingdom is not of this
world." It is that spiritual kingdom which God hath had in
the world in all ages. Its entertainments are not meat and
drink, but righteousness, peace, and joy in the Iholy Ghost.
In it are found, not they who go about to establish their own
righteousness, but they who have submitted themselves to the
righteousness of Christ.  To it resort, not they who never
heaved a sigh under the burthen of sin and misery, to which
they are heirs, but they who "labour and are heavy laden,"
grieved and wearied, and seeking rest. Into it are welcomed,
not the self-complacent and vainglorious, but the poor in spirit,
the humble and penitent, who hunger and thirst after righteousness, and desire forgiveness. In it abide not the unbelieving
and disobedient, but they who, with confidence in the word of
the Most High, lay hold of his great and needed mercies in
Christ Jesus, and are led by the contemplation of them, to love
him and all his creatures, and to endeavour to perform all such
good works as are acceptable in his sight. For these, his true
and proper subjects, there are secured and deposited in his kingdom, the pardons of sin, the instructions and assistances of the
Holy Spirit, and the titles and deeds of eternal life.
To deliver us from our enemies, to establish his kingdom and
prornulgate its laws, and to proclaim and evidence the certainty
of his great salvation, he once hath come in person to our world.
But he remaineth not visible in the administration of its affairs.




228                   ON ADVENT.                  [SERM.
"For the kingdom of heaven is as a man travelling into a far
country, who called his servants and delivered unto them his
goods." ~With his Church he hath left his word and his sacraments, by which, through the agency of his ministers, the members of it are built up in the faith of his gospel, and nurtured for
the regions of glory. Nevertheless, "the government is upon
his shoulder." Of all power in his Church, he is the source; of
all the gifts of his people, he is the author, of all their attainments, he is the strength.
When he ascended* up on high, he, as their King, took possession of heaven; whence he dispenseth the gifts of the Holy
Ghost to those who ask it; and where he is preparing mansions
for all those who love his appearing. His throne is established
in the heavens. He sitteth on the right hand of God; and hath
the keys of death and of hell. All nature is subject to his control. The devils, he hath subdued. The elements, and the
hearts of men, he hath in his hands. And ten thousand times
ten thousands of angels minister unto him. In this plenitude
of power which the Father hath given him, he looketh upon his
Church, and upon every sincere member of it, and with undiminished affection for those whom he died to save, causeth all
things to work together for their good.
After a long time, at the end of the world, this King, who
hath travelled into a far country, to take possession of his and
his people's inheritance, returneth. From his state of exaltation,
Christ shall come again, in glorious majesty, to judge the
quick and dead. He returneth to execute vengeance upon his
adversaries; concerning whom he will say in the great day,
"Those mine enemies, who would not that I should reign over
them, bring them hither and slay them before me." But, for
his faithful adherents he returneth, to take them to his better
country; to the mansions he went to prepare for them; that,
changed and glorified, they may be presented faultless before
the presence of the Father, and be forever with their Lord.
With his servants is yet left the message: " Tell ye the daughter
of Zion, Behold, thy King cometh;" just, indeed, as at the first,




XX.]                  ON ADVENT.                    229
and bringing unto thee salvation; but "riding" now " upon the
heaven in thy help, and in his excellency on the sky."
Such are some of the great ends of the advent of the Redeemer. And now, brethren, "what think ye of Christ?" Who
is this King and Head of the Church? " This that cometh from
Edom, with dyed garments from Bozra? This that is glorious
in his apparel, travelling in the greatness of his strength?"
"Who is this King of glory?"  "The Lord of Hosts;" the
everlasting Son of the Father, the Creator and Upholder of all
worlds, he, 0 daughter of Zion, he is this King. "The Lord
of Hosts;" "The mighty God;" the only begotten Son of the
Highest; he is this King of glory.
In announcing to you the approach of the festival of his
nativity, the Church, in some sense, repeats the message,." Behold, thy King cometh;" meek, for he shall be presented to you
as a babe lying in a manger; " and having salvation," for he
shall meet you at his holy table with the pledges of pardon and
eternal life. How should we meet him? With faith in him as
our Deliverer, and songs of " Hosanna in the highest," with that
gladness of heart, which caused the multitude to cut down
branches from the trees and strew them in the way, and that
sense of our happiness in his salvation, which will fill us with
benevolence to every fellow being. Take with you faith, and
hope, and charity, and come to his temple, to offer him your
homage and your gifts; and the celebration of his first advent
may prepare you for the great day of his second coming.




SERMON XXI.
ON ADVENT.
ST. MATTHEW, xi. 3.
"Art thou he that should come, or do we look for another?"
THERE is no part of the economy of our Church more
proper and excellent, than the appropriation of the four
Sundays preceding Christmas, to the preparation of our minds
for the celebration of that festival. The portions of Scripture,
which she has appointed to be read during this joyous season,
set before us the necessity of a Saviour, the nature and end of
his mission, some principal prophecies relative to his kingdom,
the annunciation of Gabriel to his mother and her cousin, and
the birth and testimonies of his forerunner John. To further
the object contemplated in this arrangement, no passage of
Scripture can be more suitable for our meditation at our
entrance on these days of joy, than that question of the Baptist
which he sent to Christ, " Art thou he that should come, or do
we look for another?"
The words will very naturally lead us to consider in the first
place the singular and important truth, that before the nativity
of Christ, there was an expectation of some personage that
should come, great and greatly to be honoured.
And, secondly, that the Author of our religion was "he of
whom  Moses and the Prophets did write," and for whose
appearance the whole world was waiting.




ON ADVENT.                    231
The traces of the tradition of the promise first made to man,
that a Redeemer should be born of a woman, were never wholly
effaced. We discover it in innumerable transactions and selitiments of the oldest families of the earth, whose history is preserved in the sacred volume; for which we can in no way satisfactorily account, but by referring them to a desire, that, of them
or their descendants the promised seed should be born. Remains of it are evident in the wish, and the hope, expressed by
many of the most ancient and respectable philosophers, that the
gods would, one time or another, send a teacher into the world,
who should remove the darkness which bounded their researches,
and instruct them in many things, which it evidently concerned
them to know. As the time approached for the advent of the
Messiah, expectation looked more earnestly; and, whether it
may be attributed to tradition, to inspiration, to what the
Prophets had promulged, or, which is most likely to all these
causes at the period when Jesus Christ was born, the eyes of
expectation were fixed upon Judea. How far this was the case
in the Gentile world, is evident from the testimony of two of the
most eminent profane historians. One of them* says: " There
was an ancient and general opinion, famous throughout all the
eastern parts, that the fates had determined, that there should
come out of Judea, those who should govern the world." The
othert declares, that " a great many were possessed with a persuasion, that it was contained in the ancient books of the priests,
that, at that very time the East should prevail, and that they
who should govern the world should come out of Judea." These
testimonies are very decisive. Many others of a similar nature
might be adduced from the expressions of the heathen poets and
the observations of other writers. But I conceive these are
sufficient to confirm our assertion. I cannot, however, forbear
to observe, that the conduct of the Magi, related in Scripture,
evinces the existence of the sentiment in Persia and Arabia,
where they are supposed to have resided; for with what readi* Sueton. Lib. viii. c. 4.   t Tacit. Hist. Lib. v.




232                   ON ADVENT.                  [SERM.
ness and certainty, when they saw the star in the east, did then
hasten towards Judea, to seek the extraordinary personage who
was born King of the Jews.
While the rays of expectation were thus scattered throughout
the heathen world, among the Jews, a nation ancient, distinct,
and taught of God, they were strong and collected. A Messiah,
a great personage to come, was a grand object of Jewish hope.
They all looked for such a character. Led by the instructions
of their ancestors and by their sacred writings, it was part of
their common belief, that some one should be born among them,
who should be unequalled by any one before or after him, in
greatness and in glory. So essential a part of their religion was
this, that they still retain it, and, having rejected the true Immanuel, according to their predictions of their Prophets, are yet
looking for his appearance. But the time at which Christ was
born, was the period when they universally expected him.
Tradition and their Scriptures had alike led them to this period,
and innumerable evidences render it indisputable, that here they
took a stand and were "waiting for the consolation of Israel."
If it had not been for such an expectation, would multitudes,
just about that time, have declared themselves Messiahs, and,
with their flimsy pretences, have obtained followers'? An age,
when science, the detector of art was at its acme, what could
have made it advantageous for imposture? An age, when
every thing was unfavourable to the introduction of a new
religion, why should it have abounded with false Christs? If
it had not been for such an expectation, would the jealousy of
Herod have been excited by the visit and business of the
wise men from the East? Holding his power by the will of the
Roman emperor, what had he to fear from a Jew?  Naturally
bold and confident, why should he have dreaded a rival in a
babe? Yet, he immediately collected the priests, demanded of
them,. not when, but where the Christ should be born, and, to
relieve his jealousy, dooms all the male children of Bethlehem
and its neighbourhood to bleed. Indeed, the Jewish rabbies
inform us, that there was instruction received in the ancient




XXI.]                 ON ADVENT.                     233
school of Elias, a source to them of certainty, that at the end of
the second two thousand years the Messias should come. There
was also a computation made by a number of Jewish doctors,
previous to the birth of Christ, the result of which confirmed
the tradition from the family of Elias. These, together with the
plain and common interpretation of those prophecies, which
related to the time of the appearance of the Messiah, fixed their
attention on the. age when Christ was born, and held them in
full expectation of a deliverer. If this be not conclusive, there
is a passage of their historian Josephus, with which I shall close
the evidence of this singular and important truth: " The Jews,"
says he, " rebelled against the Romans, being encouraged thereto
by a celebrated prophecy in their Scriptures, that, about. that
time a famous prince should be born among them, who should
rule the world."
Thus, then, we arrange our ideas upon this point. The gracious promise to the first human pair, that "the seed of the
woman should bruise the serpent's head," was never wholly
lost. In the heathen world, like the original sentiment of a
God, it became faint, and was corrupted. But still, a glimpse
of it sometimes appeared, especially in the mind of the studious
and virtuous sage. In the family of Abraham it was kept
alive. At intervals it was renewed and'unfolded. When the
Jews were separated from all other people, and formed into a
nation under a theocracy, the Prophets of the Almighty repeated the promise more and more explicitly, till, like the
dawn, obscure at first, and opening gradually, it expanded into
full light; and all observers saw that in the east the sun should
presently appear. There was a full expectation of a personage
great and greatly to be honoured, when Christ was born; and
John sent no unmeaning nor untimely question to him in the
text, "Art thou he that should come, or do we look for another?"
How singular and wonderful was this expectation of an extraordinary person to be born into our world! It could have
come only from God. Would he have raised it without intend



234                   ON ADVENT.                  [SERm.
ing it should be answered? Would the Most High sport with
the minds of his creatures? No! It was intended by way of
preparation. It was high presumptive evidence in favour of
any one who should appear with plausible credentials.
Let us, then, hasten to the second thing proposed, and show
that the Author of our religion was HE, " of whom Moses and
the Prophets did write," and for whose advent the world was
waiting.
The first evidence of this which we will notice, is that he
perfectly answered the purposes for which he was expected in
the Gentile world. The ground on which they hoped for an
instructor from heaven was their utter inability satisfactorily to
ascertain their duty, or answer the queries of the mind respecting man's extinction or immortality. They wanted instruction
in their duty. Of God, and the economy of his government,
they had but imperfect knowledge. Of virtue and the chief
good, they could gain no full, indubitable ideas. The systems
of different teachers opposed each other. And when virtue
appeared clear and indisputable, nature was so frail that they
fell before they reached it. But the Author of our religion has
removed all these difficulties. Need any one now be ignorant
of the true God or of his attributes, and the nature of his government? Need any one continue doubtful what is the measure
of right, or wherein happiness consists? Is there one virtue
undefined, or one vice unreprobated, to which he is exposed?
Can any disciple of Christ have his mind puzzled like the
minds of heathen sages, about his duty, the wonders that surround him, and the chief good?  When he feels in doubt
whether the Deity is placable, and will assist his frailty, need
he despond, or be at a loss how to seek for the means and use
them, which will enable him to do what is required of him?
Every point of duty is clearly and certainly made known by
him, who, coming from the bosom of the Father, understood
his will, and infinite in wisdom, knew what was in man.
Further. The extinction or immortality of man, was an interesting subject, upon which reason could discover nothing cer



XXI.]                  ON ADVENT.                    235
tain. It was of all points most important, and excited the
greatest anxiety.   But the most which heathen philosophy
could do was to maintain a dubious hope. Nothing but certainty upon this subject could give satisfaction to the mind
which nourished the desire of information from heaven. The
Author of our religion, anticipating the anxiety of nature, has
placed this matter beyond dispute. He " has brought life and
immortality to light;" and familiarizing our minds with a rational account of death, teaches us how he is subdued, and that
we are destined for future glory. What he taught, he exemplified; giving us, in his own resurrection, a sure earnest that we
shall be raised to life. "Do we," then, "look for another?"
What can another do which Jesus hath not done?  Can there
be a greater atonement offered for the sins of the world? Or
greater demonstration given by God that he hath accepted the
atonement? Can there be a purer morality preached, a more
excellent path opened for human beings to walk in? Can the
tomb be more joyfully enlightened, or the kingdom of heaven
more satisfactorily opened, consistently with the nature of our
probationary state, and with the existence of the veil with which
God, in his infinite wisdom, thought fit to separate the visible
from the invisible world?
Another evidence that the Author of our religion is he who
should come, is that he, and he only, exhibited the fiulfilments
of the predictions upon which the Jews grounded the expectations of a Messiah. Here a field opens before us of vast extent
and various productions. To notice every thing in it which has
reference to the point at hand, would require more time than
we can spare; I shall, therefore, confine myself to the principal
prophecies which respect the time and the consequences of the
Saviour's advent. These are more explicit, and their consequences carry conviction into our minds more forcibly than any
others.
There are three memorable predictions which point to the
time when " the desire of all nations" should come. The first,
venerable for its author and its age, is that of good old Jacob,




236                   ON ADVENT.                   [SERM.
upon his death-bed: " The sceptre shall not depart from Judah,
nor a lawgiver from between his feet until Shiloh come." The
Jews, and all paraphrasts, take this prediction of the Patriarch
to mean, that the civil authority should not depart from the
house of Judah, nor the Jews cease to be governed by their
own political laws, till the time of the coming of the Messiah.
Now, about the period when Christ was born, the first foreign
governor was set over Judea, as a province, by the Roman authority; and not long after he had finished his ministry, the
Jewish polity, with their city, was destroyed, and the people
dispersed into all countries of the earth, where, to this day, they
continue, without confederation or power, and subject to the
government under which they happen to live. Surprising coincidence between tile prophecy and events! Surely, in Christ
Shiloh is come!
Again. Daniel declared, that the time from the giving of
orders to restore and build Jerusalem to the end of the Messiah's ministry, should be seventy weeks. That is, according to
prophetic arithmetic, four hundred and ninety years. 1Now, if
from the time at which our Lord closed his ministry upon the
cross, which was in the nineteenth year of the reign of Tiberius,
the Roman emperor, we count backwards four hundred and
ninety years, it brings us to the seventh year of Artaxerxes, in
which very year Ezra received orders to repair to Jerusalem,
make arrangements for rebuilding it, and restore the oblations
of the temple. Here are a most definite prophecy and exact
fulfilment; and it is remarkable, that computations made by
Jewish doctors before Christ was born, place the termination of
Daniel's weeks just about the time when he was crucified.
There remains one other remarkable prediction for ascertaining the period of the true Messiah. It is the declaration of the
Almighty to Zerubbabel and Joshua, who regretted that in
point of magnificence and tokens of divine favour, the first
temple far excelled the second; that "the desire of all nations"
should come, and that the glory of this house should be greater
than that of the former, and that in it he would give peace.




XXI.]                 ON ADVENT.                     237
This appeared so plain, that it was a prevalent sentiment among
the Jews that their deliverer should come while the second temple was standing. He did so; and preached in it the gospel of
peace, and by his presence filled the house with the divine
glory. Shortly after, it was reduced to the ruins in which it
has since remained; and one of their rabbies, who saw it razed
to the ground, declared that the time of the Messiah was past.
Thus minutely does the advent of Christ correspond with the
time for his coming who was expected; and thus did the Jews
contribute to the establishment of the cause which they were
labouring to subvert.
The Jews having committed themselves, by declaring that to
be the time of the Messiah, which elapsed while they were rejecting Christ, soon afterwards argued that his advent was deferred because of the sins of the people.  Strange that the
conduct of men should derange the counsels of the Most High!
That He should not foresee what would be the situation of
things at the time which he fixed and promulged for sending
his Son into the world! While we are amazed at the incredulity of those to whom the Messiah presented himself, let us
adore the depths of the wisdom of God; for when we review
what was previously written concerning him, it must be a powerful confirmation of our faith, "that blindness did, in part,
nappen unto Israel."
Which leads me to observe, once more, under this head, that
the situation of the people to whom he was promised, is now,
and has been for sixteen hundred years, what the Prophets foretold it should be after the days of the Messiah, and unfitted for
giving birth to any other who can answer the descriptions of
the promised seed.  As was predicted, they have rejected
Christ.  As was predicted, they have since been scattered
through the earth. As was predicted, they remain unparalleled
in the history of nations, a distinct people. And, as was predicted, they seem reserved for that restoration and fulness of
dominion which is to crown the second advent of our Lord. In
this situation, it is not easy to conceive how we may look for




238                  ON ADVENT.                  [S:ERM.
another who shall answer the description of the promised seed.
Where, now, is the lineage and household of David, of which
Immanuel must spring? Who, now, inhabit Bethlehem, the
town of promise, and where is' the Jewish crown to which the
Messiah shall be heir?  Where, now, is the second temple in
which he shall appear; and where the hitherto unalienated
sceptre to depart from Judah when Shiloh comes?  Where,
now, is the idolatry which, when he comes, the Messiah shall
find in all the earth, when the Author of our religion has introduced the knowledge and worship of the true God?  Where,
now, are the sacrifice and the oblation which Messiah the Prince
is to cause to cease? And who after'Jesus can have any thing
to add to render the moral law complete? What spirit more
holy can be poured out from on high than that which hath been
shed abroad by Christ; and how shall another challenge to
himself the praise of taking away " the face of the covering
cast over all people, and the veil that is spread over all nations?" The work is done which Messiah was to perform, and
consequently the time of his appearance is past. What Jesus
hath done, forbids us to wish, and the state of the Jews and
other consequences of his coming, forbid us to look for another.
With more than the ground of Philip's faith we may adopt this
declaration: "We have found him of whom Moses in the law
and the Prophets did write, Jesus of Nazareth, the son of Joseph."
The last evidence which we will.notice, that the Author of our
religion is he, " of whom Moses and the Prophets did write,"
and for whom the world was waiting, is the positive testimony
which he brought with him, and to which he himself appealed.
At his entrance upon his ministry, he declared himself to be the
Messiah, the person of whom the Scriptures testified. This he
sufficiently proved to ingenuous observers, by descending from
the family, being born in the place, enduring the hardships, leading the life, doing the works, and suffering the death which the
Prophets had foretold. But while he thus answered, in every
point, the description which had been given of the Saviour who




XXI.]                 ON ADVENT.                    239
was to come, he confirmed his right to that character by fair and
full displays of divine power. Miracles are the most natural
and satisfactory credentials which a messenger from heaven can
be supposed to bring. Such they were always considered, and
as such, it was declared that they should accompany the Prophet
who should come into the world. When the Saviour found himself rejected by his own, that they would not receive him as the
Messiah, he pointed them to his works, arguing that if they
would give no credit to the words of one, who came under all
the circumstances, and with all the marks by which the prophetic spirit had described their deliverer, they ought to perceive
that his declaration of his character was attested in his miracles,
by the power of God. If I do not "the works of my Father,
believe me not; but if I do, though ye believe not me, believe
the works, that ye may know and believe, that the Father is in
me, and I in him."
The miracles which the Saviour wrought possessed every
character of credibility which could be required. They were
wrought in evidence of a doctrine worthy of God. They were
wrought at no particular times, and in no set place, but before
the eyes of anybody, in the public streets, whenever occasion
presented. They were such as were beyond the reach of any
powers of nature, like instantaneous cures of mortal diseases, and
raising of the dead. They bore marks of divine beneficence, in
that they were promotive of the happiness of men. There was
no collusion, for in performing them Christ was alone. There
was no aim at profit or honour, for they subjected their author
to hatred, persecution, and death. Above all, to give them a
twofold force, they were exactly those which it had been declared, for hundreds of years before his birth, the great personage who was to come should perform. "Behold," says Isaiah,
" your God will come, he will come and save you. Then the
eyes of the blind shall be opened, and the ears of the deaf shall
be unstopped; then shall the lame man leap as an hart, and the
tongue of the dumb shall sing; the Spirit of the Lord is upon
me, because he hath anointed me to preach good tidings to the




2 40                  ON ADVENT.
meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening the prison to them
that are bound, to proclaim the acceptable year of the Lord."
So that the miracles of our blessed Lord are, of themselves,
sufficient evidence that he was the extraordinary character who
should come; and he gave a satisfactory answer to the Baptist's
inquiry in the text, when he replied to the disciples who brought
it, "Go, and tell John those things which ye both see and hear:
the blind receive their sight, the lame walk, the lepers are
cleansed, and the deaf hear, the dead are raised, and to the poor
the gospel is preached."
You have seen to-day, Christians, that God at no time left
himself without witness of his benevolent purposes towards his
human offspring; that from the beginning the promise of a Redeemer was given to them; and that at the time of his coming,
all men were in expectation; and their attention turned toward
Judea; that the Author of our religion combines in himself and
exhibited to the world all the characteristics of the Messiah who
was to come into the world; and that we should indulge an expectation as unreasonable and perverse as it would be vain, if
we should "look for another."  How plain, then, our duty; to
receive and honour Jesus Christ, as the bearer of God's mercies,
and will; to enlist ourselves under his banners, and conform to
his instructions; looking for and hasting unto the day of his
second advent, with full confidence, that they who shall have
lived according to his gospel, will then be received to the fullest
joy which God hath designed for those who love him.




SERMON XXII.
ON CHRISTMAS-DAY.
JOHN, iii. 16.
"God so loved the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life."
THE deluded worshipper of the sun waits in the morning,
prepared, we are told, with many ablutions, to prostrate
himself before his god, and adore him at his rising. With how
much more exalted joy; with how much happier worship are
we Christians assembled to-day, to hail at his dawn that " Sun
of righteousness," which, through the tender mercy of God, is
rising upon our disordered world with everlasting "healing in
his wings!" The sun of the visible world rises but to set; this
that we worship, shall never go down. That sun affects only
material natures, and dispels for a time the darkness which was
spread over temporal scenes; this shines to give joy to the
souls of men, and disperses forever the darkness which covered
eternal concerns. That gilds only the surface of life; its beams
reach not into the valley of the shadow of death; this brightens
the tomb; it brings that life and immortality to light which
cheers the secret chambers of the bosom. The material sun is
destined one day to have its fires extinguished forever; but this,
when earth and the skies shall have passed away, is ordained to
endure as the light of the celestial world, and to it angels and
men shall everlastingly bow, as to the brightness of the Father's
glory and image, or manifestation of his Person. How pregVOL. I.-16




242               ON CHRISTMAS-DAY.                [SERBI.
nant, then, with joy is the day of the rising of this glorious
luminary upon our benighted world! It is the commencement,
to its, of the years of the right hand of the Most High. Patriarchs saw it at a distance, with the eye of faith, and were glad.
Prophets have celebrated its coming.  " The morning stars
have sung together" at its dawn; " and the sons of God have
shouted" in heaven "for joy."  And we, if we are not still lost
in the dreadful slumbers of the spiritual night, we shall be
abroad from the chambers of darkness, contemplating and
adoring this glorious regent of the spiritual day.
I can think of no passage of Scripture which more fully,
plainly, and affectingly unfolds the truths with which our
hearts and minds should, at this time, be impressed, than these
words from the gospel of the beloved disciple: " God so loved
the world, that he gave his only begotten Son, that whosoever
believeth in him should not perish, but have everlasting life."
Here is brought to our notice a most wonderful gift from God
to the world; even the gift of "his only begotten Son." Here
is suggested to us the end or purpose of this wonderful gift;
"that whosoever believeth in him should not perish, but have
everlasting life."  Here is declared to us the motive which actuated the Almighty to this most gracious and amazing deed;
he "so loved the world." Topics these, without a right understanding of which we can have no adequate conception of the
greatness of the event we celebrate; nor celebrate it with any
just degree of gratitude or joy.
Let us, then, in the first place, consider this extraordinary
gift; the only begotten Son of God. Christ is said to be the
Son of God, on account of his wonderful conception in the
womb of the virgin. "The Holy Ghost shall come upon thee,"
said the angel; "and the power of the Highest shall overshadow thee; therefore, also, that holy thing which shall be
born of thee, shall be called the Son of God." He is also invested with this title, as " the first born among many brethren."
who are the children of God, being children of the resurrection.
But it is in a higher and more wonderful sense that the text pre



XXII.]             ON CHRISTMAS-DAY.                243
sents him to our view. The phrase is peculiar and appropriate.
You will observe, he is styled " the only begotten Son" which
implies, that in nature and character, and mode of subsistence,
there is no other such Being in the universe. After the manner
in which Christ stands in this relation to the Father, God hath no
other Son. You will notice, further, that he is said to be " the
only begotten Son." Other beings are created. They are formed
by the hand of God. They are merely the offspring of his power.
But unto the Son God hath communicated his own nature and
perfections, his own life and glory. He is of "one substance
with his Father;" "begotten, not made." Let me also recall to
your minds the sublime account of him which you have just
heard in the gospel of' this day; that he " was in the beginning
with God," that "all things were made by him;" and that
"without him, was not any thing made that was made." From
this it appears, that he had existence before all worlds; that he
was eternally begotten of the Father; that as the Prophet saith,
": his goings forth have been from of old, even from everlasting;" that like his great type, the wonderful Priest whom Abraham met in the valley of Shaveh, he is without "beginning of
days, or end of life." And now, if God only hath eternity; if
the substance and perfections of God belong only to God; if to
create, be the prerogative of God; if God only can be the image of himself, it is evident that the Son hath received of the
Father a divine nature; that he is " God of God," and "very
God of very God."
The manner in which the Son is derived from, and subsists
equally with, the Father, I attempt not to explain. For in this
respect, "who," indeed, "shall declare his generation?"  It is
not for us, who do not comprehend our own existence, nor the
existence of the moth which we crush under our feet, to scan
the existence or the operations of God. It is sufficient for us
to know from that source, from which alone we can know any
thing of the divine nature with certainty, that God hath, in all
time of his own existence, such a Son, the second person of a
Trinity, in which, with infinite perfection and happiness, the




244               ON CHRISTMAS-DAY.               [SERM.
divine unity exists, and that this Son is the object of his utmost affection, and possessor of all his perfections and glory.
"In him dwelleth all the fulness of the Godhead bodily."
But how, then, is this divine Person said to be given to the
world?  Amazing condescension!  Mysterious event!  He is
given, to empty himself of all the glory which he had in the
bosom of his Father, and, for our sakes, to be made man. IIe
is given, to take upon him the human nature, with all its infirmities and sorrows, but sin. He is given, to be born of a
woman; to come into the world a helpless babe; to sojourn
here in the humblest condition of life; and to die a painful and
ignominious death. Yes; in the babe at Bethlehem, God is incarnate. In this Son of Man, whom we find to-day lying in a
manger, and shall behold ere long, stretched upon the cross, a
divine Being tabernacles in the flesh!  IHe, who before all
worlds was the object of the Father's love, is surrendered to
bear all the tokens of the Father's vengeance. He, who from
everlasting was "in the form of God," and allowed to think
himself " equal with God," is sent to take our nature upon him,
and, as a man, to dwell among the children of men. A virgin
hath conceived, and brought him forth, and his name is called
IMMANUEL. The enraptured Prophet, having this mysterious
union of the two natures in view, six hundred years before it
took effect, broke forth, as if it were then present, in that blissful
strain: " Unto us a child is born, unto us a Son is given, and
his name shall be called Wonderful, Counsellor, the Mighty
God, the Everlasting Father, the Prince of Peace."  And the
holy recorder of my text, closes his sublime account of the peison of the Son, with that memorable passage, in which the
Prophet and the Evangelist are found celebrating the same
thing; " The word was made flesh and dwelt among us; and we
beheld his glory, the glory as of the only begotten of the
Father, full of grace and truth."
But, surely, it is for the accomplishment of no ordinary business, that God thus sends his Son into the world, "in the likeness of sinful flesh." Surely, it is for some great and most




XXII.]            ON CHRISTMAS-DAY.                245
gracious purpose, that one of the Holy Three leaves the abode
of glory, and is found on earth, "in fashion as a man."  And
this we shall indeed find to be the case, if we now proceed to
consider the end of this wonderful gift; " that whosoever believeth in him should not perish, but have everlasting life."
These words do most clearly imply, that but for the gift of the
only begotten Son of God, the human race were exposed to
perish. This was not the case in their original condition. Whatever comes from the hands of God, cannot but be perfect in its
kind, and altogether holy. Man, when he came from his Maker,
was innocent as the angels of heaven, and designed for happiness
and immortality. But " how art thou fallen," thou " son of the
morning!" We find an awful change in his nature, and a dreadful alteration in his condition. Instead of innocence, he is the
slave of sin; how much so, let his deeds and his conscience testify.
Instead of the favourite of his Creator, he is the child of wrath;
how really so, let his sorrows and mortality speak; let the curse
under which he groans declare. Who that observes his ignorance of his Maker, his stupidity and brutishness, the uncleanness
of his life, and the hopelessness of his death; where the light of
revelation hath not dawned upon him; or the motions of the
Spirit within him are quenched; can forbear to sigh at the
thought, that the parent of the race to which he belongs, was
once made after " the image of God."  The account of this awful
change is contained in the mournful record, that " by one man's
disobedience, sin entered into the world, and death by sin, and
so death passed upon all men, for that all have sinned." Brought
by transgression into this dreadful condition, alienated from the
love of his Maker, his life forfeited, become carnal in his views,
and vicious in his inclinations; to raise himself from this low
estate, to recover himself from this awful condemnation, was utterly beyond man's power. He had become a debtor to the law
in a sum which he never could have paid. He was offensive to
the Almighty for a guilt which he never could have expiated.
He was enslaved to sin with bonds and chains, which he never
could have broken. He was doomed to death by a sentence,




246                ON CHRISTMAS-DAY.                [SERM.
which he never could have commuted nor repealed. Left to himself, his body must have passed to irretrievable corruption, and
his soul to everlasting depravity and misery. In this chilling
view of the condition of our race, how joyous is the assurance,
that Godr hath given his only begotten Son to ransom us from
it. This is the great and most gracious work upon which he
comes into our world, even to bring salvation and eternal life to
all them that believe.  "Thou shalt call his name Jesus, for he
shall save his people from their sins."
Anxiously we shall inquire how this is done; and we can be
satisfied only by adverting to the offices which he fulfilled in the
flesh. He came as our great High Priest, anointed by God, to
make atonement for sin, bj offering himself in the body, once
for all; and thus to turn away the vengeance of the law, and
reconcile the Almighty to his apostate creatures. He came as
our most Holy -Prophet, on whom the Spirit of God rested, to
preach to us in the Father's name, the glad tidings of this redemption, and by his instructions and example, to restore the
paths of righteousness and guide. our steps therein. HIe came,
too, as our omnipotent King, to take upon his shoulders the new
and most merciful government of peace; to protect and defend
us from the power of our enemies, sin, death, and hell; to dispense to us from that inexhaustible treasury which God hath
committed to his disposal, all spiritual succours; and to crown
us, after the manifestation of our fidelity and obedience, with
the joys and honours of his eternal kingdom. These are the
offices in which prophecy promised him. These are the offices
which he fulfils in the flesh. These are the offices in which
the dignity of his person, and the perfection of his obedience,
render him  acceptable to the Father, and all-sufficient for
our salvation. And these are the offices in which, if we turn
not our backs upon him, but receive and embrace him and comply with the terms of his gospel, he will not only snatch us from
the perdition to which the first transgression exposed us, but will
exalt us to everlasting life.  "Behold the man," saith Zechariall,
" whose name is The BRANCH; and he shall grow up out of his




xxII.]            ON CHIRISTMAS-DAY.                247
place, and shall build the temple of the Lord; and he shall bear
the glory, and shall sit and rule upon his throne; and he shall
be a priest upon his throne, and the counsel of peace shall be
between them  both."  "This is his name," saith Jeremiah,
"whereby he shall be called the LORD our righteousness."  "In
whom," saith the Apostle, "we have redemption through his
blood," even "the forgiveness of sins."  "As many as received
him," saith the Evangelist, " to them gave he power to become
the sons of God, even to them that believe on his name."
But I must haste to call your attention to what indeed should
never be out of your minds, the motive which actuated the
Father to this wonderful gift; —he " so loved the world." You
will observe, that the Son is said to be given unto us; which
plainly indicates that there was no claim in the receivers, neither
obligation upon the giver.  It is entirely to the free and disinterested compassion and goodness of God, that we are indebted
for this great salvation. For on the part of man, where was the
least shadow of claim to this wonderful mercy? He had rebelled
against his Creator. Under an easy and equitable law'he had
forfeited his life. And who can limit the degree of sinfulness
to which his depravity tends? Alas! it has been found sufficient
to despise the humiliation to which his Saviour condescended
for his ransom; to dash back the cup of mercy upon his Maker
and prefer the servitude of iniquity. Had the Most High then
left him to the fruit of his own devices; nay, had he erased him
utterly from amongst his works, who could have laid any charge
against the righteousness of God?  And on the part of the
Deity, what constraint of wisdom or interest could have caused
our preservation? All angels that fill heaven are his; and so,
for ought we know, are the inhabitants of a thousand worlds.
What are we, and what is our origin, that we should by our
being add anything to his glory; or by our service to his happiness! "He speaks and it is done;" and were we removed for
ever from the creation we have blemished, in the place we occupy, beings of surpassing innocence would, at his fiat appear.
Nay, from everlasting to everlasting, without aid or benefit from




248               ON CHRISTMAS-DAY.             [SERM.
any of his creatures, he hath in himself the utmost plentitude of
glory and bliss. Nothing, therefore, but that benevolence which
induced him, for the communication of happiness, to give existence to the creatures; nothing but that ineffable love which
makes him the fit object of the entire affection of every intelligent being, could have actuated him to resign the beloved Son
of his bosom for the recovery of our ruined race! He saw the
unhappy condition into which his erring children had brought
themselves by transgression; he saw and pitied them. He desired to rescue them from impending destruction. His own Son
he would give, to make atonement for their guilt, by the sacrifice of himself; his own Spirit he would give to renew them in
righteousness; his own nature he would permit to be united
with theirs, that the dignity they had lost might be restored,
and man be begotten again to the love of his Maker! In this
way he would commend both his justice and his mercy to all
the objects of his government; and a beloved part of hs family
be brought back from the paths of perdition to the enjoyment
of that happiness for which he created them. In the moment,
therefore, in which he passed upon man the doom which immutable truth required, he consoled the hopeless offenders with the
promise of a deliverer. And when the fulness of time was come,
the period which his wisdom had chosen, he sent forth his Son
to appear in the flesh and fulfil his gracious pleasure. It is
difficult to conceive in what way God's love to the world could
have been so strongly manifested. What could he have given
us that was dearer to himself; what could he have given us of
which we were more unworthy; what could he have given us
that would be, to us, a source of such felicity? " Made of God
unto us wisdom, and righteousness, and sanctification and redemption;" he is both the pledge and security to us sinful beings,
of the remission of sins and eternal life. But we strive in vain,
to rise to a full apprehension of the greatness of this mercy. We
may perceive the benefit; we may rejoice in the bliss; but we
must say, with the great Apostle of the Gentiles, that the love
which produced it, " passeth knowledge."




XXII.]            ON CHRISTMAS-DAY.                  249
Thus, I have endeavoured to set before you some of the great
truths with which our hearts and souls should, at this time, be
impressed; the exalted nature and character of the Being who
is given -unto us, the only begotten Son of God; the blissful
end and fruit of this gift; our ransom from destruction to everlasting life, and the gracious motive which actuated the giverhis tender love to our sinful world. And, my brethren, if into
this stupendous dispensation "the angels desire to look," we,
whom it so nearly concerns, ought not to hear it with unprofitable attention, nor to celebrate it with transient praise. The
time would fail me to speak to you of-the gratitude and love
which you owe to the Father, and to his Son Jesus Christ; to
show you the danger and heinousness of neglecting this great
salvation through heedlessness or unbelief; and to enforce the
obligation devolved upon you by the incarnation of the Son of
God, both to respect yourselves and love one another. These
are inferences which I must leave to be deduced by you in your
retired meditations. And to the discharge of your present duty
you need not any exhortation. The choral hymn of the angels
has not yet ceased to sound in your ears. Your hearts yet beat
with joy at the message, that "unto you is born this day, in the
cityv of David, a Saviour who is Christ the Lord."  Come, then,
to the manger, and behold the babe.  "Kiss the Son, lest he be
angry, and so ye perish from the right way."  Let not the wise
men of the east be aloile in their homage to your infant Redeemer; but bring ye your gold, your frankincense, and myrrh
-your gold in charity, your frankincense in praise, and your
myrrh in a devout commemoration of his death, at his sacred
table. And may he smile on our feast; may we have.joy and
peace in believing; may we go on our journey of life filled with
the comfort which springs from this blissful assurance, that lie
who "spared not his own Son, but" freely " delivered him up
for us all," will, we may reasonably hope, "with him freely give
us all things."




SERMON XXIII.
ON CIHRISTMAS-DAY.
NEHEMIAH, viii. 10.
"Go your way, eat the fat, and drink the sweet, and send portions unto them
for whom nothing is prepared: for this day is holy unto our Lorld: neither
be ye sorry: for the joy of the Lord is your strength."
SOLEMN, and extremely interesting was the scene which occasioned this animated passage of holy writ. After a long
and dreary captivity, the people of Israel were returned to Jerusalem, to the city, the distinctions, and the hopes of their'fathers. At the season when the feast of tabernacles was wont to
be celebrated, they gathered themselves together as one man,
both the men and the women, and all that could hear with understanding. To this anxious multitude, long scattered and depriv-ed of their spiritual privileges, the Book of the Law was
now produced; and they received anew, at the mouth of his
Prophet, the covenant and statutes of God. It was an august
spectacle. They wept for the scene, and the complicated emotions it excited, softened into tenderness the most hardened
heart.
But what is this scene, compared with that which the Christian Church is, this day, assembled to commemorate! In one,
a single people is recovered from a temporary captivity; in the
other, the whole human race, from the captivity of sin and
death.  In one, the ransomed are returned to an earthly and
perishable Jerusalem; in the other, they are brought to a city




ON CHRISTMAS-DAY.                  251
which hath foundation, whose builder is God, and whose glory
shall not pass away. In one, the law is renewed which is " the
ministration of condemnation;" in the other, the Gospel is promulgated, which is " the ministration of righteousness," pardon,
and peace. In one, the messenger of the covenant is a frail
mortal, and his attendants a few mortals like himself; in the
other, he is the "Wonderful, the Counsellor, the Mighty God,
the Everlasting Father, the Prince of Peace;" and his attendants are the Prophets of all ages "since the world began," a
multitude of the heavenly hosts, and a chosen angel of the
Lord. In one, the people wept with mixed emotions of sadness, gladness, and fear; in the other, the tears which are shed
are tears of ecstacy, flowing from the transports of the soul,
while it contemplates a God incarnate for its salvation! —Verily,
to the Jewish Church, rejoicing in the returning favour of the
Most High, the lively exhortation of the Prophet is not more
pertinent than it is to the Christian Church, called forth this
morning to celebrate the birth of the Redeemer.-" Go your
way, eat the fat, and drink the sweet, and send portions unto
them for whom nothing is prepared: for this day is holy unto
our Lord: neither be ye sorry: for the joy of the Lord is your
strength."
Christians, indulge me with your attention, while in the sequel of this discourse, I endeavour to set before you, in the first
place, what that joy is, in Christ Jesus our Lord, which anciently
consecrated this day to him, and renders it a day of gladness
and festivity to his people. And, in the second place, to illustrate the value and importance of this joy, by showing you its
power and blessed influence upon the disciples of the Redeemer
in the most interesting relations and aspects in which man can
be contemplated.
In the first place,'it is the joy which springs from a knowledge of the reconciliation of God to his sinful creatures, by
which our lives are saved from destruction, and we are brought
into a condition to enjoy his presence and favour. WVe are by
nature the children of wrath. The unhappy transgression of




252                ON CHRISTMAS-DAY.              [SERM.
the first progenitors of the race, alienated them and their offspring from the love of the Almighty, and subjected them to
sin and its wages, death. Created in purity, invested with happiness, but little lower than the angels in honour and joy, they
rashly trampled upon the law which was given them, and forfeited all their privileges.  Had the penalty been executed
which they had awfully incurred, man must have been doomed
to the hopeless dissolution of his body, the departure of the
Spirit of God from his soul, and the everlasting exclusion of
both soul and body from the presence of his Maker and the
realms of light and bliss. But at the moment when the arm of
justice was raised to strike the awful blow, the adorable Redeemer intervened, caught the falling victims from their ruin,
and graciously became the propitiation for their sins. Between
death and the offenders this prevailing Intercessor stood. By
covenanting with the Father to come into the world and do his
will, he turned away the wrath of heaven; and now, once, in
the fulness of time, hath he appeared in the flesh, to put away
sin by the sacrifice of himself. By being made man, fulfilling
all righteousness in our nature, and offering himself in his own
immaculate perfection, a sacrifice for us upon the cross, he satisfied the demands of the divine government, and accomplished
that redemption by which we live; and live rich in the favour
of a reconciled God. ".As by the offence of one, judgment
came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification
of life." "Thou shalt call his name JESUS," said the angel who
announced his incarnation; "for he shall save his people from
their sins."
Again. The joy which we have in our Lord is such a joy as
arises from the possession of a perfect revelation of the character and will of the Most High, and consequently, of our interest,
duty, and destination. Miserable, before the coming of Christ,
was the state of this lower world. "Darkness had covered the
earth, and thick darkness the nations." Over the picture of
human nature, encompassed as it was with ignorance, vice, and




XXTTI.1            ON CHRISTMAS-DAY.                253
misery, in the night of heathenism, the pious philanthropist as
he looks, will sometimes have his face covered with blushes,
and sometimes bedewed with tears. Men were utterly unacquainted with their Maker. They were sunk in the deepest ignorance and grossest pollutions. Idolatry reigned, and, with it,
necessarily prevailed, a general depravation of morals, and a
total want of those spiritual excellencies and comforts which
exalt and bless the human character. Some few sages, indeed,
shed by their researches a dubious light upon the paths of life.
But they were like the scattered and glimmering stars of a
cloudy midnight. They could neither impart the warmth, nor
give the light which the wretched traveller needed. Their occasional twinklings only rendered the general darkness more
apparent and impressive. It was not till the rising of the Sun
of Righteousness, that this blackness of darkness began to be
dispersed from the earth. By his gospel, we are made acquainted with the true God; in the glorious unity of his nature,
and endearing perfections of his character. Our origin, duty,
chief good, and destination are satisfactorily explained. Means
are provided in the instructions of God's word, and help of his
Spirit, for assisting the feebleness of nature in recovering its
pristine excellence and beauty.  And we are assured of a
righteousness which shall supply our deficiencies, through which
our sincerity shall be accepted instead of that innocence we have
lost; and our obedience, for that perfection to which we are
unable to attain. We no longer are left to err in vision, and to
stumble in judgment. The Almighty hath, as it were, with a
sunbeam, marked out the paths in which we are to walk.
Through his tender mercy " the day-spring from on high hath
visited us," to give light to them that " sat in darkness and the
shadow of death," to guide our feet into the way of peace.
Further. Our joy in the Lord is the joy which springs from
the well-grounded hope of inheriting heaven and immortality.
By the comings of the Redeemer, that dominion of death is destroyed which kept the living in terror, and seemed to threaten
to hold the dead in eternal bondage. Anxiously had nature




254                ON CHRISTMAS-DAY.              [SER.I.
looked into the tomb. With a heart overcharged with emotions, she endeavoured to look beyond it. But all she could
with certainty discover, was mouldering relics of what man had
been. Amidst these she stood, listening in anxious awe, if,
from unseen forms any sound might be heard of departed beings still in existence.  But there seemed none to answer,
neither any that regarded. Hope whispered to her, listen more
intensely, for that the spirits which had animated these relics
yet did live. Again, she paused; again, she called; again, she
hearkened; but all was solemn stillness. She turned from the
tomb, clinging to the consideration that'no voice had been heard
unfavourable to her wishes.  She looked back upon it, yet
longing after immortality; but it was "a land of darkness, as
darkness itself; and where the light was as darkness." But before the power of Immanuel, this kingdom fell. He "overcame the sharpness of death, and opened the kingdom  of
heaven to all believers."  Through his most blessed gospel, we
have the comfortable assurance from him who holds the keys
of life and death, that when the waves of this troublesome
world have subsided, we shall find a haven where there shall
be no more storms, nor fears, nor death, and the tears shall be
wiped from all faces. "' Forasmuch as the children were partakers of flesh and blood, he, also, himself, likewise took part
of the same; that through death he might destroy him that had
the power of death, that is, the devil, and deliver them who,
through fear of death, were all their lifetime subject to bondage."'
Once more. Our joy in Christ Jesus our Lord is confirmed
and increased by our knowledge of the greatness of the character and dignity of his person, whereby we have the strongest
evidence of the divine mercy towards us, and the fullest confidence in all these glorious things which he hath achieved or
promised for us. It was not a conspicuous individual of our
own nature, who, in the form of man, accomplished our salvation. No. No mortal had strength and worth sufficient for
the work. How, indeed, should one give to God a ransom for




xxllI.]           ON CHRISTMAS-DAY.                 255
his brother, who needed the redemption of his own soul! It
was not some chosen individual of the higher orders of created
beings. No. "IIe took not on him the nature of angels."
Unto the angels the Most High hath not put in subjection the
world to come. Nay "when he bringeth in the first begotten
into the world, he saith, And let all the angels of God worship
him." Who, then, was the glorious deliverer, who has performed such services for our fallen race?  It was none other
than the only begotten Son of the Father; the second Person
of that ineffable Trinity, which mysteriously exists in the unity
of the Godhead. It was none'other than that pre-eminent Being, who was "in the beginning" and "was with God,"' "without whom was not anything mnade, which was made;" who is
the object of the worship of heaven, and though found on earth
in "the form of a servant," had, in his glory, "thought it no
robbery to be equal with God." Yes; in the Author of his
salvation, the Christian beholds the heir of all the Father's
power, and the image of all the Father's perfections.  " The
Word was made flesh, and dwelt among us, and we beheld his
glory, the glory as of the only begotten of the Father, full of
grace and truth."
From the transcendent nature, and exalted character of the
Redeemer, arises the fulness of the Christian's joy. The dignity, righteousness, and spotless purity of him who offered himself upon the cross, in our behalf, furnishes a peaceful assurance
of the sufficiency of the atonement, and of the greatness of the
Almighty's love. Coming from the bosom of the Father, and
having all the "fulness of the Godhead" dwelling in him, his
doctrines, we may be satisfied, are true, his precepts perfect, and
his promises sure. Having exalted our nature, by assuming it
to his own divinity, and taken it with him to the right hand of
the Throne, he has hereby given us the most certain pledge that
he will not leave his redeemed to perish in the grave; but will
make them partakers of the glory and happiness which he had
with the Father before the foundation of the world.
That " God" should thus be "manifest in the flesh;" that he




250               ON CHRISTMAS-DAY.               [SERM.
who had existed from eternity should condescend to be born of
a woman; that he, who made the worlds, should take upon
him a human form, and commence, in a manger, a life which
would be spent in poverty, and terminate on the cross, is, without controversy, a great mystery! But it is a mystery of joy;
a mystery into which the angels delight to look; a mystery at
which it becomes not those to cavil who are benefited by it;
and to whom nature teaches a lesson of diffidence and docility
in that, to their feeble powers, everything which they see and
know, is mysterious. Received in faith, upon the word and authority of God, it gives us the most joyful and affecting evidence of the Almighty's benevolence towards our race; and is
calculated to beget in us a noble trust and steadfast reliance
upon his great and unchangeable mercy. " He that spared not
his own Son, but delivered him up for us all, how shall he not
with him also freely give us all things." " If, when we were
enemies, we were reconciled to God by the death of his Son,
much more, being reconciled, we shall be saved by his life."
Such, my hearers, is the joy which we have in our Lord;
and to set before you its value and operation in all the extent
of it, would require far higher powers than your preacher possesses. It was in the contemplation of its greatness and results
that the enraptured Isaiah broke forth into that most animated
apostrophe of which we have record: "Sing, O ye heavens;
for the Lord hath done it; shout, ye lower parts of the earth;
break forth into singing, ye mountains, O forest, and every tree
therein; for the Lord hath redeemed Jacob, and glorified himself in Israel."
Thus great is the joy which we have in our Lord; and I cannot do justice to the subject nor to the occasion which has
brought it under our consideration, without hinting to you
some of the most obvious senses in which this joy is our
strength.
It is the foundation of our encouragement in approaching our
Maker. For what are we of ourselves that we should presume
to look up to the holy and infinite God? Rebellious children!




XXIII.]            ON CHRISTMAS-DAY.                2 5 7
worms of the dust! "dead in trespasses and sins!" Without
the merits and mediation of our Advocate, we might well be
anxious, with our dismayed progenitors, to hide ourselves from
the presence of the Almighty. But Jesus is our peace! We,
who were afar off; are now brought nigh by the blood of Christ.
Through his worthiness we have boldness of access to the
Father of our spirits, and hope for his love and heavenly benediction. For by this messenger from heaven, "we have not
received the spirit of bondage again to fear; but we have
received the Spirit of adoption, whereby we cry, Abba, Father."
Again. This joy which we have in the character, instructions, and achievements of Christ, animates us in performing
the duties of life. Arduous is the ascent to that holiness unto
which we are called. While we are encumbered with the infirmities of the flesh, who asks not for encouragement; who halts
not on his way? Our assurance of pardon upon repentance,
our satisfaction in the instructions we have received, the influences of the Spirit from on high, and the alluring power of that
crown of life, which God, " the righteous Judge," shall one day
give to the faithful, form together the only talisman which can
dissolve the difficulties in virtue's way, and render the discharge
of our duties our satisfaction and joy.
It is our strength in bearing up under the troubles and adversities of this transitory world. Vain is the expectation of
the thoughtless to laugh out of countenance the miseries of life.
Fallacious is the attempt of the stoic to despise its troubles. We
need an internal source of joy; a tie which shall connect us
with God and a better world, in order to enable us to possess a
rational and happy equanimity, amidst the disappointments and
sorrows of this changeable state. And speak, ye sincere followers of the Lamb, tell us how truly, in this respect, the joy
of the Lord is your strength? What but the power of the
Redeemer have you found sufficient to enable you to walk
without sinking, upon the unstable and agitated waves of this
troublesome world? Is it not owing to the instructions and
VOL. I.-17




258                ON CHRISTMAS-DAY.              [SERM.
hopes, the pardon and promises of his Gospel,~ that when we see
you "troubled on every side you are not distressed; when perplexed, you are not in despair; when cast down, you are not
destroyed; when chastened, you are not killed; when sorrowful, you still rejoice; when poor, you make many rich; when
you have nothing, you seem to possess all things?" Yes. This
is the influence of the joy which we have in Christ Jesus our
*Lord, upon the troubles of life. Let the winds of adversity
howl; let the storms of misfortune rise; let the clouds of sorrow obscure all external joys, that peace of the Redeemer which
he hath left with his disciples, gives a sunshine and serenity in
their bosoms which nothing but the withdrawing of his countenance can interrupt. It is " the peace of God, and passeth all
understanding."  The world can neither give it nor take it
away.
Once more. This joy is our comfort in the approach, and
will give us victory in the conflict with our last enemy, death.
By our knowledge of remission of sins through the achievements of the Redeemer at his first advent, "the sting of death"
is taken away. By our assurance that we shall not always be
holden by him, our horror at descending into the chambers of
his prisons is abated. Peacefully we can submit to be bound by
this mighty monarch. Resignedly we can surrender ourselves
to be conveyed into his gloomy cells; when the Son of God,
who for our deliverance was thus bound and thus buried, hath
by his resurrection broken these shackles; and by his passage
from the grave thrown everlasting light into these cells; and
by his word hath left us to expect that " unto them that look
for him he will appear a second time, without sin, unto salvation."
Which brings me to observe, in the last place, that the joy
which we have in Christ Jesus our Lord, is the principal source
of composure and hope when we contemplate the final judgment. For when we look forward to the winding up of this
present state of things, and the coming of God to judgment;
when we realize in thought that solemn account which every




XXIII.]            ON CHRISTMAS-DAY.                259
one shall give of himself unto God; when we contemplate the
terrors of that final scene, when " the heavens shall be wrapped together as a scroll, and the elements shall melt with fervent heat, and the earth and all that is therein shall be burnt
up;" what, under the consciousness which we have of innumerable imperfections, even in our best attainments, can allay the
fears of the humble, and enable them even to look for this coming of the Lord with joyful expectation, but the knowledge
that -Ie who shall judge the world is also the Saviour of them
that believe. In that great day, Jesus will be specially manifested as the strength of his people. To the wicked and unbelieving, his coming in his glorious majesty will be unspeakably
dismaying; to his saints it will be the day of their complete redemption-the fulness of their joy. Supported by the hope of
salvation, they are not sorrowful when they ponder the future
advent of their Lord, but are enabled to say with meekness and
faith, " Even so, come Lord Jesus, come quickly."
Such being the foundation, the greatness, and the perpetuity
of the joy- which we have in Christ Jesus our Lord, and so
mighty and invaluable its efficacy, with what propriety is the
day of his manifestation in the flesh consecrated to gladness in
his Church. Let your hearts overflow with gratitude to the
God who devised, and to Immanuel who accomplished your
great salvation.  In whatever ways are innocent and holy,
manifest "your joy and peace in believing."  With undissembled praise, unite your hallelujahs with those of the heavenly
hosts, and let your hymns of gratulation penetrate the clouds.
Come, in an especial manner, " eat the fat and drink the sweet"
at the rich banquet which the Redeemer himself has provided
for you at his own sacred table. There, press to your hearts
the symbols of the body which he took upon himself, and graciously offered in expiation of your sins. There, too, take the
pitch of your gladness; and while, in the spirit of the text, you
with virtuous moderation indulge in grateful festivity, evidence
the enlargedness of your joy by your desire to have all men
happy, and by contributing liberally unto those "for whom no



260               ON CHRISTMAS-DAY.
thing is prepared." This day is holy unto our Lord. Let there
be no limits to your exultance but those which modesty assigns.
Let there be no restraints upon your cheerfulness but those
which sobriety ordains. Let the graces of the Christian life,
unitedly, preside at this Christian festival.  Come faith, and
bend our knees before the incarnate God. Come hope, and
spread above us the many-coloured bow; the enlivening token
of the Almighty's covenant with the earth. And thou, the
fairest daughter of heaven, the favourite virtue of the Redeemer,
sweet charity, come; come, and render our adorations acceptable to our King; come, and make glad the poorest of his brethren with thy benevolent deeds; come, and begin in our hearts
that work of love which shall be perpetuated under the smiles
of the Almighty, in his glorious kingdom, when faith will be
swallowed up in vision, and hope be forgotten in the full fruition of the promises.




SERMON XXIV.
ON CHRISTMAS-DAY.
ISAIAH, xliv. 23.
"Sing, 0 ye heavens; for the Lord hath done it; shout, ye lower parts of the
earth; break forth into singing, ye mountains; 0 forest, and every tree
therein; for the Lord hath redeemed Jacob, and glorified himself in Israel."
THE  seraphic Isaiah was honoured with the clearest and
most blissful views of the birth and achievements of the
Messiah.  To him it was shown, that " a virgin should conceive
and bear a Son, whose name should be called Immanuel; that
is, God with us;" and throughout his prophetic life, his spirit
appears to have been constantly elated with the contemplation
of the certainty, wonders, and joy of Immanuel's advent and
reign. Borne forward on the wing of inspiration, to the period
when the unparalleled child should be born; when the adorable
Son should be given; when, by his various acts as our Prophet,
Priest, and King, he should proclaim himself "Wonderful, the
Counsellor, the Mighty God, the Everlasting Father, the Prince
of Peace," the holy seer is rapt into ecstacy; and, in the text,
breaks forth in the most natural and animated apostrophe to
which transport ever gave birth: " Sing, 0 ye heavens, for the
Lord hath done it; shout, ye lower parts of the earth; break
forth into singing, ye mountains; 0 forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in
Israel!"  The heavens, the earth, the inanimate creation, mountains forests, trees, everything of which he could think, are per



262                ON CHRISTMAS-DAY.                [SERM.
sonified by the prophet in his rapture, and called upon to exult
at the glorification of God in the redemption of his people.
And if ever it becomes us, my friends, to feel as the transported
prophet felt, and join in the exultance which he wished to excite, it is on this joyful day, consecrated from a very early age
of the Church, to the commemoration of the nativity of the
great Redeemer. In the spirit of the text, and of all the services of this day, yea, and of the notes which have resounded
from angels' lips, through the arches of heaven, and been responded for ages at this festival, by the Church upon earth, I
would renew the declaration, that there is born unto you a
Saviour, and call upon you to be filled with holy joy. And to
this purpose, permit me, in the ensuing discourse, to set before
you, in the first place, the reasons why you should be glad, and
rejoice in this festival of the nativity; and, secondly, to state to
you the most suitable methods of expressing your joy.
The propriety of being filled, at this festival, with grateful
joy, will appear in an affecting light, if we consider, in the first
place, the fruits of the event it celebrates. What are the consequences to us of the incarnation of the Son of God?  What
ends were contemplated in this extraordinary occurrence? They
were our redemption from death; our instruction in righteousness; and the exaltation of our nature to new and most glorious honour and expectations.
A leading and invaluable benefit of this event, is our redemption from destruction. Created in innocence, man was designed
by his Maker for life and felicity. He fell. Deep and dismal
was the abyss into which he was about to sink; even deep and
awful as everlasting destruction from the presence of God.
The merciful promise, that "the seed of the woman should
bruise the serpent's head," caught him upon the brink of ruin,
and upheld him in life. And in the birth and achievements of
the Messiah, this promise was fulfilled. Though the event was
not accomplished till four thousand years after the creation, it
operated retrospectively to the date of the mortality of man.
But far its efficacy, we all had perished in Adam. To it we




xxIv.]              ON CHRISTMAS-DAY.               2,63
owe the ransom of our race from the sentence of perdition;
virtually, a second gift of life, with the prospect and means of
immortality. Slain was the Lamb, in the council of heaven,
from the foundation of the world; by the anticipated efficacy
of his blood, guilty man was delivered from the condemnation
of death; and now in the end of the world, he appeared in the
flesh, to put away sin by the covenanted sacrifice of himself.
But this is not all. Another fruit of this glorious event, is
our instruction in righteousness.  After man fell, his understanding became darkened, and his moral sense was corrupted.
He nearly lost all knowledge of God. Scarcely could he determine what was duty. Ignorance, vice, and misery usurped
the earth; impenetrable darkness obscured his path; gloomy
uncertainty enveloped his destination. He did not more need a
priest to absolve his life, than a prophet to instruct his mind.
And one great end of the Messiah's mission was to discharge
this prophetic office. To it we owe that renewed knowledge of
the nature and will of God, which is so essential to our happiness and safety; that acquaintance with our duty and prospects,
which is so important to the wise management of life; and those
improved sentiments of religion and virtue, which alone can
smooth the asperities of the present existence, and give worth
and loveliness to the human character. There are, indeed, persons, who, without acknowledging any master in Jesus Christ,
affect the praise of civil, social, and personal excellence. But
it is happy for them that they live in an age when Christianity
has rendered the amiable duties familiar and respectable. They
are unconsciously benefited by the diffusion of that instruction
which they profess to despise. Like erratic orbs, they shine
with light borrowed from the same glorious sun from which
their eccentric whirl keeps them forever wandering. Man is,
by nature, ignorant and vicious. It is to revelation, shining in
full lustre upon some regions, and in untraced coruscations
upon others, that we owe, whatever of pure religion, sincere
virtue, or exalted hope, he possesses. The instructions brought
by the Messiah, through whom the paths of wisdom are defined,




264                ON CHRISTMAS-DAY.               [SERM.
and strength is proffered to enable us to pursue them, form
the only system of pure and satisfactory, efficacious and consoling truth with which the world has been blessed. And not till
the period shall arrive when his name shall be known, and his
gospel obeyed from the rivers to the ends of the earth, can be
realized again, the reign of goodness, order, and peace; and the
extent be perceived in which the tidings of his birth are joy to
all people.
Still more, a capital fruit of this event is, the exaltation of
our nature to new and most glorious honours and expectations.
In his primeval state, man was but the connecting link between
the animal and angelic world. And after he fell, how dreadful
was his debasement! Gone from him was all claim to connection with the Almighty, and all title to the felicities of Paradise
and immortality. But by the redemption which is in Christ
Jesus, we are begotten anew to the noblest relations and most
delightful hopes.  "A When the fullness of time was come, God
sent forth his Son, made of a woman, made under the law, to
redeem them who were under the law," for this amazing purpose,
that we, lost and abased creatures, "might receive the adoption
of sons." In virtue of this adoption, the only begotten of the
Father, whom all the angels of God are commanded to worship,
is not ashamed to call us brethren. In virtue of this adoption,
God hath sent forth the Spirit of his Son into our hearts, authorizing and enabling us to cry unto him, "Abba, Father."  In
virtue of this adoption, there are given unto us exceeding great
and precious promises, whereby we are partakers of the divine
nature. In virtue of this adoption we are made " heirs of God,
and joint heirs with Jesus Christ," in the expectation and final
possession of purity, immortality and eternal bliss. In virtue of
this adoption, we have a Head and King, to whom the Father
hath committed all power in heaven and earth, that he may preserve and protect us in our present state, educate us in the church
for the rank and condition which await us; defend us from
every spiritual adversary, and bring us by the gate of death,
through which we must pass, to a participation of his own glory




XXIV.]            ON CHIIRISTMAS-DAY.               265
and happiness in his heavenly kingdom. All this exaltation,
all these hopes, are implied in that memorable declaration of the
Evangelist, that to " as many as received" the Redeemer, " to
them gave he power to become the sons of God, even to them
that believe on his name." And what worth, what honour is
conferred on our nature by this adoption! What hope, what
expectation, what assurance of grace and immortality, does it
beget in the bosom of every man who is a partaker of the heavenly calling! The exaltation is so stupendous, that it " fills the
sober with amazement." The expectations are so august, that
they humble the faithful by their greatness. "Lord, what is
man, that thou art mindful of him, or the son of man, that thou
so regardest him?" " Thou madest him lower than the angels,
to crown him with glory and worship."
But I am encroaching upon what I wish kept distinct, and
contemplated by you, in the second place, as affording additional
reason for joy and gladness, viz: the character of the person who
is born in our nature, and becomes the author and bearer to us
of such inestimable benefits. Who was the Personage by whom
our nature was assumed and redemption wrought? What Being
came to expiate our sins; to dispel the deepening shades of
ignorance and vice; and to raise us in the scale of being, even
above the point from which we had fallen?  Was it a man;
some conspicuous individual of the species, who would himself
be benefited in the general blessing? No. The most perfect of
the sons of men, had not strength nor worth sufficient for the
work; and how could one stand forth as the Saviour of a race,
who, if he inherited only Adam's nature, must, himself, have
needed salvation? Was it some higher created being; some
generous spirit from the host of heaven, who compassionately
sought our good?  Not angels' love could have been adequate
to the humiliation and sufferings of Christ. Not angels' purity
could have paid the ransom required for man's life. And,
"verily, he took not upon him the nature of angels," but these
holy spirits are his attendant servants in the mighty work.
What being then was it who was born of the virgin; and how




266               ON CHRISTMAS-DAY.               [SERM.
were the benefits we have been contemplating accomplished and
made sure?  Behold, no less than the Deity became incarnate,
to accomplish man's salvation!  The mystery we celebrate is
"God manifest in the flesh."  For, verily, as you have heard in
those sublime portions of Scripture, the epistle and gospel
which have just been read to you, he, who as at this time was
born of a woman, was " in the beginning, and was with God,
and was God."  Emanating, eternally, from the Almighty, and
therefore styled the only begotten Son, he was " the brightness
of the Father's glory, and express image of his person." Being
the wisdom and the power of God, the active form and sensible
demonstration of the Most High, it was he who " laid the foundations of the earth, and of whose hands the heavens are the
work;" who, when they have waxed old, " shall fold them up
as a vesture, and cause them to be changed; but who, himself,
is forever the same, and his years shall not fail." This adorable
Person, whom these and other inspired declarations of his nature
and character compel us to contemplate, as "GOD OF GOD,
LIGHT OF LIGHT, VERY GOD OF VERY GOD," he it is, who hath
taken our nature upon him, and become our Redeemer from
death, our Instructor in righteousness, -and the Founder of our
exaltation and hopes. In the fulness of time, at the period appointed by infinite wisdom, as most expedient, he left the regions
of glory; was born unpolluted in human form, of a virgin mother, and dwelt among us, both God and Man. To cheer the
lowest vales of life, and teach humility; to mark with contempt
the vain pomp of the world, and commend the modest and resigned virtues, his chosen parents were indigent; he appeared at
his birth in a manger; and though "foxes have holes, and the
birds of the air have nests," he had not in his humiliation " where
to lay his head." To give the utmost completeness to his instructions, he dwelt many years among us, exhibiting in his
lectures and life, the knowledge and the model by which, through
his grace, we may frame ourselves unto perfection. That he
might " bear all our griefs and carry all our sorrows," he tasted
every evil excepting sin, to which flesh is heir; and, finally, to




XXIV.]             ON CHRISTMAS-DAY.                267
expiate our offences and bring in for us an everlasting righteousness, he offered himself a sacrifice upon the cross, of worth
adequate to the claims of justice, and of efficacy unbounded in
the Father's sight. It was thus our salvation was accomplished
by God the Son, "being found in fashion as a man, and humbling himself unto death, even the death of the cross." In the
infant Jesus, you behold the " Word" of the Most High made
flesh. The world is honoured by a visit from its Maker. He
comes like the sun, to chase darkness from the earth, and shake
healing upon the nations from his wings.
Now, the nature and high character of the Redeemer, together with the benefits of his advent in the flesh, render this
day the epoch of their greatest felicity to the human race.
When the patriarch saw it fwith the eye of faith, even at a great
distance, he rejoiced and was glad. When the prophet contemplates it in holy vision, as already come, he calls upon heaven
and earth to behold with admiration, and shout for joy. When
the angels usher it in, their songs are wrought up to rapture by
the view of our bliss; and the skies are rended by them with
affectionate gratulations.  Indeed, on this day, "mercy and
truth are met together," the Law and the Prophets present
themselves, saints and angels are assembled, God and man are
united, to manifest, proclaim, and extol the wonderful goodness
of the Creator, and the singular honour and happiness of his
human creatures.  And who, amidst the grandeur and the
transport of the scene, can avoid partaking of the general glow?
Who among the sinful offspring of Adam has not cause to leap
as a hart at the tidings of redemption; especially when assured that his Redeemer is mighty, even the Holy One; and
his Intercessor the beloved Son, in whom the Father is ever
" well pleased?" WThat heir of the ignorance and infirmities of
men should not welcome to his bosom with transports of gratitude, instructions from on high, concerning his origin, his duty,
and destination; especially when they are brought to him, not as
in unhappy regions to heathens, by erring sages, nor, as in times
past, to the fathers, by imperfect prophets, but by the Son of




268                ON CHRISTMAS-DAY.               [SERM.
God, whose lips are full of grace, and unto whom, alone, of all
beings, the spirit of truth is not given by measure? Where is
the penitent child of mortality, borne down by sin and sorrow,
and the fear of death, whose ears should not be ravished with
the tidings of his adoption to a new sonship by the reconciled
God; and with the consequent promise of grace and immortality? An event so wonderfully calculated as the birth of Christ,
to give joy to faith, and confidence to hope, where is it to be
found in the annals of the world? Here, in the incarnate Son,
is the richest pledge, the strongest assurance which the Almighty has given, perhaps, which he is able to give, of his compassion, love, and desire of our salvation. This pledge is the
Christian's encouragement in approaching the throne of the
Most High. It is his support in discharging the duties of life.
It is his consolation under the adversities to which heaven may
see fit to subject him. It is his strength in death. Soothed is
his spirit in every condition, by the inspired reflection, he that' spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give me all things." Rich
source to the guilty children of men, of hope and peace! Blest
pledge of mercy from the everlasting Father to the frail sojourners in this vale of tears! Transcendent mystery of godliness,
by which, consistently with all the requirements of truth and
holiness, apostate man is restored to God, and God and heaven
are restored to apostate man! " Sing, 0 ye heavens; for the
Lord hath done it; shout, ye lower parts of the earth; break
forth into singing, ye mountains; O forest, and every tree therein; for the Lord hath redeemed Jacob, and glorified himself in
Israel!"
From the contemplation of the reasons why we should be
glad, let us proceed to consider what are the suitable methods
of expressing our joy.
In the first place, then, we should call upon our souls, and all
that is within us, to bless and adore Almighty God, the Father,
the Son, and the Holy Ghost, for contriving and accomplishing
this stupendous mode of ransoming us from destruction, and re



XXIV.]             ON CHRISTMAS-DAY.                 269
storing us to the joys of light and grace, and expected immortality. Our hearts, to-day, should be altars to the Most High.
Faith should be the ministering priest in every bosom. The
sacrifice we should offer, is pure and fervent adoration, thanksgiving and love. And from the angelic hosts we may take the
words which should consecrate our devotions: " Glory to God
in the highest."
Again. We shall becomingly attest our grateful joy on the
birth of the Redeemer, by availing ourselves of the benefits of
his mediation. That for which we are sincerely glad, we shall
love to think of, to use, to apply to the ends for which it is estimable. How unmeaning is our festivity, how empty these
tokens of joy, how absurd our engagement in the services of
this day, if we are not acquainted with Christ in his spiritual
power, and devoted to him as our Lord and dearest friend!
Are you, my brethren, washed, are you sanctified in the name
of our Lord Jesus, and by the Spirit of our God? Are you
striving for the faith and hope set before you in the gospel, able
to say to its blessed Author, with his fond disciple, " Lord, thou
knowest all things, thou knowest that I love thee." Without
this, your joy and praises are but a solemn mockery in the face
of heaven. To the ears of your God they are " as sounding
brass, and a tinkling cymbal." 0, " kiss the Son, lest he be angry," and ye be cut off from your portion of his joy. Embrace
and obey him, with pure hearts fervently, lest he be incensed
by your neglect of his blessings, and so "ye perish from the
right way."
Once more. We should express our joy by expanding our
souls with love and good will towards our fellow beings. Sweet
is the aspect of benevolence. Honourable is her name and character. She is related to joy, and meet to accompany the happy
whenever at devotion, in procession, or at the festal board, they
celebrate their felicity. So natural is it to have the heart overflow with kindness to all about us, in times of distinguished
blessedness, that courteous congratulations and distributions of
gifts have prevailed at such seasons, even among heathens. But




270               ON CHRISTMAS-DAY.              [SERM.
especially in the Church, is benevolence lovely. She is worthy, supported by faith and hope, to preside among Christians
on this holy day. The event they celebrate is the most wonderful display of love. Through the love of the Almighty
they are made rich and happy beyond expression. And their
love to the Author of their bliss they can in no way more acceptably show than by showing it to his poor disciples. Whenever you come forth with joy to welcome and honour your Redeemer at his birth, bring with you charity. She is the grace
upon whom, when he lifts his eyes, he never fails to smile.
Finally. Our grateful joy should be expressed by uniting in
the celebration of the consecrated feast of love. To haste with
the shepherds to the manger, and behold the infant Jesus, is not
in our power. To go with the wise men to Bethlehem, carrying him homage and gifts, we are not permitted. But on the
altar of God we may find the tokens of his presence. There,
we may pay him our vows, and receive to our bosoms the
figures of the body and blood which he assumed, and offered
for our salvation. And where, at this feast, should the Christian seek him but at his holy table! Who, amidst the tidings
of mercy and peace which are gladdening all heaven and earth,
can refrain in his gratitude from hasting with an oblation to the
altar of God, his exceeding joy!
Thus, I have shown you, why your hearts should overflow
with gladness at the celebration of the Redeemer's nativity;
and what are the most suitable methods of expressing your joy.
Sacred, beloved, is this present time, to the improvement of all
that has been said. Be not deterred from this special exercise
of elevated affections by those who would invidiously say that
the coming of Christ ought always and constantly to be remembered with joy. For this very reason do you keep this feast,
that you may be reminded and assisted to joy in the God of
your salvation throughout your lives. Let not the ardour of
your devotions, nor the exultance of your spirits, be damped
by any envious assertion, that this was not the season of the
Messiah's birth. On this day did the good St. Chrysostom and




XXIv.]            ON CHRISTMAS-DAY.                  2 7 1
the holy St. Augustine, whose discourses have come down to
us, celebrate the event in the early centuries, declaring it to be
the custom of primitive times. On this day, hath tile Church,
for ages, come forth in the best garments of gladness to receive
and adore her new-born King. And if it were otherwise, vain
would be dispute, inasmuch as the event sanctifies the day, not
the day the event. If our souls are filled with hallowed rapture by the annunciation from the oracle of truth, that " unto
us was born this day in the city of David, a Saviour, who is
Christ the Lord;" and we express our joy by unfeigned ascriptions of adoration and praise, to the Father, Son, and Holy
Ghost, for this unspeakable gift, by co-operating with the Almighty in this work of love, availing ourselves through faith
and obedience, of the benefits of this great salvation; by expanding our affections with love and beneficence towards our
fellow-beings, especially the poor " who are of the household of
faith;" and by going to the altar of God with an oblation of
gladness, and there receiving, with fervent gratitude and humble adorations, the symbols of the body and blood, which for
our salvation his Son assumed, doubtless we shall keep an acceptable feast to the Most High. The Redeemer will behold
and record our love. And the recurrence of the day may be
rendered by him instrumental in preparing our souls for his
second Advent, when he shall come in all the majesty of the
court of heaven, to be glorified in his saints, and admired in all
them that believe.




SERMO N XXV.
ON THE CIRCUMCISION.
LUKE, ii. 21.
"And when eight days were accomplished for the circumcising of the child,
name was called Jesus."
THERE is no part of our Saviour's life uninteresting, or that
will not yield instruction. The Church, at this season,
presents us with the account of his circumcision; in which he
began " to fulfil all righteousness," to bear our sins in his own
body, and to shed his blood for us. With the history of this
rite your Bibles have doubtless made you acquainted. My object, therefore, in the following discourse will be to make some
reflections upon the Saviour's compliance with it, that may,
with the divine blessing, be instructive and useful.
In the first place, why was he who was born free of sin, and
had come to introduce a spiritual system, made subject to the
rite of circumcision? The law required a perfect obedience.
By it, therefore, no flesh living could be justified. To walk
without transgression was not in the power of fallen man. If
the law had had its course, destruction must have come upon
every subject of it, for it could never have "made the comers
thereunto perfect." The object of the incarnation of the Son
of God was the salvation. of the human race. To accomplish
this, one office was to bring them under a new and more gracious covenant, in which a spotless perfection should not be re



xxV.]            ON THE CIRCUMCISION.              273
quired of feeble man; but faith, with its fruits, repentance and
love, be made the condition of his acceptance with God. In
order to this, it behoved the Saviour who appeared for the
world to become our righteousness in honouring the law, and,
by his perfect obedience to all its precepts, to abolish its force
and condemning power 6ver every transgressor. Circumcision
was a rite instituted by God when he renewed his covenant
with Abraham, the venerable father of the faithful; and may
not improperly be styled the legal baptism. As a part of that
law which he would abolish by fulfilling it, it became him to
submit to this rite. Not for himself; the significancy of the
ceremony in him was lost. He needed not to be purified or
made a new creature.  Spotless perfection belonged to him
without this compliance with a hallowed ceremony. But for us
he was circumcised; for us he was baptized; for us he exhibited entire legal obedience, that he might bring us under the
tender, merciful, encouraging covenant of the Gospel, by fulfilling for us "all righteousness." For the Jew he satisfied the
law, that he might deliver the believers of that nation from the
curse which rested upon them in consequence of their inability
to keep the whole law, to which they were debtors; and for us
he satisfied the divine requirements, by a spotless obedience in
our nature, to all the commandments of God; that, " as by one
man's disobedience many were made sinners, so by the obedience of one, many might be made righteous."
The circumcision of our blessed Lord was necessary to obtain
him a hearing among his own people. The Jews looked upon
every uncircumcised person as unclean. Our Saviour could
have had no access to them without submitting to this ceremony of their religion.  To manifest himself of the seed of
Abraham; to satisfy, in this respect, the requirements of his
nation; to substantiate his pretensions to be their Messiah, and
deprive them of what would have been an unanswerable plea
for rejecting him, he graciously condescended to endure this
painful rite.  He needed not the sign of the "righteousness
which is of faith," who had the perfect "righteousness of the
VTOL. I.-18




7i 4            ON THE CIRCUMCISION.             [SERIM.
law;" he needed not the seal of the covenant of mercy which
God made with the faithful, being not an object of mercy, and
himself very God. But as that seed of Abraham, in whom all
"the nations of the earth should be blessed," he would take
that mark by which Abraham's seed were known; and, by thus
complying with the Jewish ordinances, remove what might have
been an insuperable obstacle to the success of his ministrations
among them. How amiable does our Lord appear, in thus accommodating himself to the usages of his countrymen for the
better accomplishment of their salvation! What an example
has he set us of the excellency of submitting to privations and
pains in advancing the happiness of our fellow-beings! Did
Jesus bear the marks of a humbling rite in his own most precious body, that his own when he came to them might not be
offended in him? And shall not we yield to all innocent compliances with the habits and feelings of others which may facilitate our usefulness to them, and bear with contentment the
labours and crosses, the self-denials, expenses, and cares which
may be necessary in promoting their salvation or their happiness? Who shall refuse to descend to the walks of the poor
that he may benefit the poor, when the Son of God became a
Jew that he might save the Jews? Who shall refuse to resign
the pleasures of a day, the charms of an opinion, the value of a
temporal right, for the advancement of his fellow-beings in
knowledge, faith, and goodness, when, for the satisfaction of his
countrymen, in ministering to their salvation, Jesus was circumcised!
Again. The institution of this ceremony, and the compliance
of the Saviour with it, suggests to us the propriety and efficacy
of visible rites and sacraments. Here was a seal of a covenant
established by God. It was to be a token for distinguishing the
faithful; a sign of cleansing from pollution, and an assurance
of blessing from Jehovah.  Without some visible rite it is
hardly conceivable how this or any church could be preserved
distinct. Some sacrament is necessary; and, if necessary, obligatory upon every one who would support the church for which




XXV.]           ON THE CIRCUMCISION.               275
it is hallowed, and enjoy all its privileges. Accordingly, all
systems of religion have had their rites, their mysteries, and
their symbols. While the law stood, the Saviour honoured its
ceremonies that were of sacred institution, and when he abolished circumcision, with the power of the law, by the introduction of the glorious Gospel Church, ordained baptism in its
stead, to be the sign of discipleship and the assurance of adoption by the Father. What circumcision was to the Jews, baptism is to Christians. Both were of divine appointment. Both
were significant of incorporation into the Church of God.
Both required faith, represented purifying from the defilements
of sin, and implied consequent self-denial, holiness, and obedience.  Circumcision was obligatory upon every Jew who
could receive it, and baptism is obligatory upon every Christian
by whom it can be obtained. Special promises were annexed
to circumcision, and special graces to baptism; and as the
former was not rendered less sacred by neglect or abuse, so the
latter cannot be lessened in its holiness and importance, because
some who have been baptized have been bad men, and others
have been good without it.  Of circumcision, baptism takes
place, and if the wilful neglect or abuse of that was attended
with fatal consequences, much more of this.
Which leads me to observe, once more, that in the circumcision of the Saviour we are strikingly taught the propriety of
submitting to all the precepts and institutions of the revelation
under which we live. He was made under the law. Consequently the law had authority over him. With singular truth
he might have asked, Can I be benefited by this rite, and by
these simple ceremonies? With peculiar force he might have
inquired, What connection can there be between these outward
forms and my spirit; what efficacy can they have upon my
heart? With more propriety than any mortal, he might have
said, I can be safe and perfect without all these. But he did
not stop to scruple their utility. He did not find fault with
their nature. They were ordained by the Being who established the law under which he lived. -This was sufficient for




2 76             ON THE CIRCUMCISION.             [SERM.
him. He wished not to contest divine authority, nor judge the
wisdom of its arrangements. He was circumcised because it
was enjoined by Jehovah upon the children of his people.
Through life, he exhibited the same humble obedience. He
kept the Passover, he observed the Sabbath, he went up to the
feasts; he neglected no precept of the revelation which he
knew came from God, and was of authority till superseded by
his new and better dispensation. In this conduct of his life, the
Saviour has set an example excellent in itself, and fit for his disciples to revere. It points to us the necessity of obeying every
precept and observing every rite to which his Gospel gives the
seal of divine authority. When we behold him receiving circumcision, asking baptism of John, because it became men "' to
fulfil all righteousness;" going up to Jerusalem to the feast, eating the pascal lamb; how wrong, how lamentable is the neglect
of baptism and the sacramental supper by his followers? Is it
because these rites are simple they are disregarded? This is to
imitate the rashness of Naaman, who, scorning to wash in Jordan, would have retained his leprosy, and in a rage have left
the Prophet who had recommended the easy remedy. Is it because they think they may be as good without them, and as
safe? This is taking.a ground which the all-perfect Son of
God was too modest to assume. Is it because they cannot see
how there can be efficacy or importance in these institutions?
This is judging without knowledge, and arraigning the wisdom
of heaven. In short, whether men may be saved without these
means, how they effect what is attributed to them, whether
they are the best which might have been selected, are points
with which we have nothing to do. They are quite foreign to
our business. The questions which concern us are, whether
Christ instituted baptism and the eucharist; and if he did, whether his injunctions are binding upon us or not? On this plain
ground, every man may easily form a just determination concerning the propriety of observing all the precepts and the in-.stitutions of the revelation under which he lives. His observ



xxv.]            ON THE CIRCUMCISION.                277
ance of them should be a simple act of faith and obedience, by
which he should testify both to God and to men.
MIy brethren, in calling your attention to this event of our
Lord's life, the Church exhibits him, as you have seen, accommodating himself graciously to the usages of his own people for
their salvation; fulfilling for us " all righteousness," and leaving to mankind a declaration of the propriety and importance
of observing the rites and ordinances of that dispensation of
God under which they live.
Let us adore his condescension and love. Even in his infancy,
he bears the griefs and carries the sorrows of his people. A
week only elapses from his birth, in the helplessness and tears
of human infirmity, when his blood begins significantly to be
shed for the redemption of the human race. 0 kiss this Son,
who as at this time was given you; " made under the law," that
he might " redeem them who were under the law;" delivering his
people from carnal ordinances, by his own fulfilment of them;
and introducing them to a spiritual life.
Let us learn, also, to observe the sacraments of His Church,
who, for our sakes, submitted to the sacraments of the Jewish
Church, that he might bring in for us a better covenant. What
believer will refuse to be baptized! What Christian will neglect
to observe the Supper of the Lord, who properly considers, and
consistently celebrates the act of the Redeemer in submitting to
be circumcised! From the manger he instructs us. In this
event of his infancy, Jesus says to you, " Thus it becomes us to
fulfil all righteousness."
Finally, let the name which was given him when he was circumcised, induce you both to obey and confide in him forever.
"His name was called Jesus."  He "was so named of the
Angel before he was conceived in the womb." The hosts of
heaven knew it should be his name, and on account of it, felicitated the world when he was born. It signifies Saviour. What
peace in the sound! He was a Saviour in his infancy, for then
his blood began to be shed for his people. He was a Saviour
upon the cross, for then his blood was fully poured out for their




278              ON THE CIRCUMCISION.
iniquities. He is a Saviour in heaven, for there his blood is
pleaded in expiation of their offences; he " ever liveth to make
intercession for them."  His name is the " consolation" of his
people. Amongst the weary travellers through this sinful state,
it "is as ointment poured forth." They think of it, and are refreshed. Jesus! It is "a name above every name," which God
hath given him. He is known by it in heaven. And to what
name shall the feeble knees of men on earth so devoutly bow;
what name shall the tongues of sinners so gladly confess to the
praise and glory of God the Father! Disciples of Jesus, take
up his cross; and go on your way rejoicing. " Your help is in
the name of the Lord." "Thou shalt call his name Jesus, for
he shall save his people from their sins."




SERMON XXVI.
ON NEW-YEAR'S DAY.
EPHESIANS, V. 16.
"Redeeming the time."
THE precept which touches a fault common to all men, and
points out its remedy, is worthy of attentive consideration.
The waste of time; the prodigality of being; the strange inconsistency of lamenting the shortness of life, and yet suffering
many of its moments to elapse without obtaining from them any
service, is more or less chargeable upon every one of our race.
Where is the man who has justly appreciated and properly applied every part of his past existence? Where is the man against
whom there has not been entered on the books of heaven, by
some hour, some day, some year, that is gone, a charge of neglect,
default or abuse? We look in vain for him among the descendants of Adam. All men have perceived the ungracious rapidity
with which time comes and is gone; and many men have moralized upon his flight; but to have rightly estimated each hour as
it passed; to have spent life without waste or loss of any of its
parts, is yet unattained by mortals. Hence arises the value of
the sacred maxims which teach us the true economy of time;
and here is founded that solemn claim upon the attention of
every man which that passage of Scripture has that I have just
read; " redeeming the time."
Literally to comply with this exhortation of the Apostle, is
not in our power. Sooner may we stop the revolutions of the




2 80             ON:E7W-YEAR'S DAY.           [SEm.
orbs of heaven, and arrest the sun in his course, than recall the
years that are past, the days that are gone, or even the moment
which but now is vanished. Once gone, they are gone forever;
until we find them in the eternity of God, at the day of judgment, giving testimony to our fidelity or witnessing against us.
But we may review our past lives, and mark our faults, our follies and deficiencies. We mlay observe in the years that are
gone, the snares in which we have been taken, and the spots
where we have fallen; the temptations by which we have been
seduced, and the paths which have led us from the way of life.
Wvle may consider how much time we have misimproved; what
part of our Christian work remains undone; how imperfect our
attainments are; how utterly disproportioned to the opportunities we have enjoyed. We may seize the present time, and look
forward to the future, with a holy resolution to double our diligence; and by increased fidelity, make some atonement to our
Creator for past prodigality, and some return for his mercy in
still prolonging our being. By thus quickening our pace in
our Christian course, and increasing our industry in every good
work, we may, in some sort, retrieve the losses of past time, and
make up for our former tardiness and waste of life. This is the
duty to which the Apostle exhorts; and a very solemn duty it
is, upon US erring and accountable beings. To the discharge of
it we have as strong motives as can'ever affect the human mind.
Time, in itself, is the gift of God, produced for us by his continual agency; and therefore, not to be wasted or abused. It
is by the power of the Deity that we are upheld in being. Ie
is active in continuing us in life. From him we received the
years that are past; and it is he who gives us to call the present
time our own. An end he contemplates in all his operations;
and the end of this is his glory in our improvement and felicity.
If, without profit to ourselves, and glory to him, we bring our
days and years to an end, what do we but squander a treasure
which the Most High  God has been active to bestow. There is
somllething in this thought, of the Supreme Being measuring out
to us, from his own eternity, the portions of life which i~ suf



XXVI.]           ON NEW-YEAR'S DAY.                  281
cient of itself, to render us careful of every moment of our be.
ing, and, if any part of it have been spent by us to no proper
purpose, anxious, by future fidelity to redeem it.
Again. The importance and magnitude of the business of
life gives infinite value to every moment of it. Is it to pass a
few years here, to catch such joys as we can find; to meet such
sorrows as we can hardly sustain; and then to sink into eternal
death, that we are born? Or is it to undergo the trials of a
probationary existence; to become acquainted with God, and
do his will, and form ourselves, by his grace, for enlarged being
in a better state; to pass through death, if we rightly improve
the dispensation under which we live, to eternal life and joy?
Which is most consistent with the character of God? Which
is according to the faith of your holy religion?  Which is most
readily believed by your reason and your conscience? Evidently, to exercise faith and exhibit obedience; to purify our
nature, and to acquire divine habits, with a view to an immortal existence beyond the grave, is the primary object of our
present being. How vast an object; and how momentous!
Immortality to secure! Holiness to perfect in the fear of God!
And is life too long for the work?  "Verily, every man at his
best estate," will find much to do.  They who are farthest
advanced in the course of duty, count not themselves to have
apprehended. How anxious, then, should we be to redeem the
periods of life that are gone, if we are behind hand in our business, and have neglected the service which they were prepared
to afford.
Once more. We should be moved to obey the Apostle's exhortation, by the solemn consideration that we are accountable
for our time. Life is the first, the greatest, and the most wonderful talent with which we are entrusted. Nor is it given to
us merely for our sport. It is something which we are to use
to our own benefit, and our Maker's glory. How we have employed it; what profit we have derived from it; to what purposes we have applied its precious periods; how we have
served with it our God, our fellow beings, our country, our




282              ON NEW-YEAR'S DAY.              [SERM.
friends, and our own souls; what we have gained, that we can
preserve; what we have acquired, that we can show to our
Maker, we shall hereafter be called upon to declare. Every
moment, as it is measured to us, is charged to our names in the
chancery of heaven, and for it, we shall one day be required to
account. Are we ready to answer for the portions of life that
are gone?  Can we account, satisfactorily, for the years we
have already received and spent? The golden opportunities
we have enjoyed, having God's word for the light of our paths,
and his holy Spirit waiting to assist our infirmities; having the
Son of God for our example, and the promise of immortality
for our encouragement; having his Sabbaths constantly recurring, to remind us of our duty; and his sacraments constantly
offered to strengthen and refresh us; these golden opportunities,
have we vouchers to produce that they have been justly appreciated, and faithfully improved? I wait, trembling, for the reply. Alas! too many of our days have gone, we know not
how, nor where; and some of them, we are conscious, we have
squandered. We have passed from stage to stage of our being
with but little improvement of our knowledge, or our faith;
and even many of the truths, many of the virtues, many of the
opportunities of improvement which have caught our attention,
have been to us like the sweet flowers of nature to the traveller's eye; we have looked upon them, and hasted away. But
our inadvertence will not alter the government of God. For
our time, we must one day give account; and, by a standing
principle of the divine equity, " to whomsoever much is given,
of him will much be required." If, then, there be any way of
retrieving what we have lost, and making good what we have
wasted, how eagerly should we avail ourselves of it. And
merciful is our God, that he permits us to cancel, with future
fidelity, the deficiencies of past life. It is his voice speaking in
the Apostle, that exhorts us, by a careful economy, and faithful use of the years which are yet allotted us, to redeem those
which we have spent to little purpose; perhaps, have entirely
lost.




XXVI.]           ON NEW-YEAR'S DAY.                283
And this leads me to observe, further, that we should be engaged to this duty, and excited to very great fidelity in it by a
sense of the goodness of God in yet prolonging our days. We
live. But what claim have we to survive those who are gone
down to the chambers of the dead! Are we better than they!
When the Almighty has walked through his vineyard, has he
found more fruit upon us than he did upon them? Might not,
then, the breath before which they faded, have justly lighted
upon us? And oh! if it had, should we not have been found
by our Lord, unfaithful stewards of many of the years that he
has given us upon earth? " It is of the Lord's mercy that we
are not consumed." That he yet spares us, that our lease of
life is still prolonged; that, notwithstanding our unfaithfulness,
he measures out to us new portions of time, and defers to call
us to account, should make us tremblingly solicitous to regain
what we have lost, and atone for what we have abused. When
the day and means of grace are continued to us, while so many
of our fellow men have been gathered to the dust, thankfulness
should excite us to increased fidelity; it would be ingratitude
of the most heinous degree, not to " walk circumspectly," " redeeming the time."
Finally; we should be induced to an immediate compliance
with this Apostolic exhortation, by reflecting upon the uncertainty of life; and that the longer we defer the duty, the more
complicate and arduous will be the task. There are but few
persons who are not sensible of the importance of retrieving, in
the future, the neglects and miscarriages of the past. Most
men, when they allow themselves to think, perceive the wisdom
of breaking from the shackles of vice! and resolve, that they
will make the arrangements, and attend to the duties which may
promote their eternal peace. But, the misfortune is, like the infatuated Felix, they forever postpone this weighty concern to a
more " convenient season." By and by, when they have gained
enough of honour, and of wealth, and can withdraw from the
business and pleasures of the world, they intend to do all that
they have left undone, and devote themselves particularly to




284              ON NEW-YEAR'S DAY.                [SERM.
the most serious business of life. Oh, fatal delusion! This
more " convenient season," is like to-morrow; forever coming,
and forever distant.  Could they assign it a certain period;
could they fix it to a future year, what hold would they have
upon the days that must intervene? A thread, which the least
blast may break; a hair, which the passing gossamer may snap.
To build on distant days, when the young, as well as the old,
lie in the grave; when the robust, as well as the feeble, wither
like grass; what is it but to rely on the stability of a wave, or
to trust to the gilding of a western cloud. Besides, if life should
be prolonged through many years, and the period at which we
promise ourselves we shall redeem lost time should arrive, the
work will constantly increase as we advance, and our strength
as constantly diminish. Will the task be more easy and pleasant when we have a long run of squandered years to redeem?
Shall we be more adequate to the work when overtaken by
sickness, or enfeebled by age? Can we most wisely and effectually balance our accounts in that period, " when the sun and
the moon shall be darkened, and the clouds will return after the
rain?"  No, my friends, no! The present time alone is certain.
And sufficient unto the future, if we ever reach it, will be the
cares and duties thereof. Enough, especially for the hour of
sickness, will be the pains of disease; and enough, for the eveniing of life, will be the infirmities of age. It is while our faculties are healthy and strong, and our opportunity sure, that we
should attend to the main business of life. When a man sees
his brethren falling around him, and considers that upon his
own conduct depends his everlasting happiness or misery, to
defer to hearken to his Maker's voice, and " walk in his laws
which he hath set before us," is a high pitch of human folly,
and a dreadful evidence of human perverseness.  Gracious
God! when eternal happiness is at stake, that man, amidst all
the evidences of the uncertainty of life, should defer his duty
to a future period! Behold; while he is thus deferring, a dart
from the hand of death strikes him; and he is summoned to
account for his time, while he is despising the forbearance and




xxvI.]           ON NEW-YEAR'S DAY.                 285
long-suffering of God, and neglecting to redeem it. "Make no
tarrying," says the wise son of Sirach, " to turn unto the Lord;
and put not off from day to day; for suddenly shall his wrath
come forth, and in thy security thou shalt be destroyed and
perish in the day of vengeance."
How many, and how weighty are these motives, to the duty
of redeeming our time. Does it not, my brethren, appear to
you, too solemn a duty to be cursorily thought of, or carelessly
discharged? It is a duty to which we are particularly prompted,
at this present moment. With noiseless step, and unwearied
speed, Time has been spoiling us of another grand portion of
life; and, through the goodness and forbearance of God,
we are entered upon another new year. Let us look back
upon the year that is gone, and see how much of it we
have to redeem. Have we improved the blessings we have
enjoyed, and the dispensations of Providence we have witnessed? The services of the sanctuary, the sacraments of the
Church, and all the means of grace, whereby our merciful
Creator would renew us after his own image, and fit us for his
presence, have we availed ourselves of them, and been made
better by them? Has the new year found us fitter for heaven
than the old one did; stronger in faith, more free from vice,
nearer to God, and having less wasted time to redeem?  Are
we better, as well as older; nearer to heaven, as well as nearer
to the tomb? These are inquiries which we ought all to make;
and if to them our hearts can give an affirmative reply, let us
indulge that modest joy, which it belongs to the faithful followers
of the Lamb to indulge. Let us go on to perfect holiness, and
our God will prosper us. But if our hearts put a negative upon
these inquiries, let us pause; let us consider the importance of
time; the solemn magnitude of the true business of life; our
accountability to our Creator for the years he allots us; his
goodness in yet prolonging our probation, and the utter uncertainty how long we may be spared among the living. Let us
endeavour, by future obedience, to atone for the manner in which
we have spent our former years. Let us resolve that, through




86              ON NEW-YEAR'S DAY.
the grace of God, the year upon which we have entered, shall
not be brought " to an end like a tale that is told;" but shall
carry, as it elapses, to the author and owner of all time, good
testimonies of our fidelity and improvement.  Perhaps, my
friends, before the sun shall return to the place firom which he
has just commenced his annual course, your probation will be
finished, and you will stand at the bar of God. Oh! be induced,
"while it is called to-day," to secure to yourselves the approbation and favour of your God. Let your loins be always girded,
and your lamp burning; let your feet be always shod, and the
staff of God's word in your hands. That if he should come this
year, to call you to your account, he may find you waiting for
him, with the vouchers of your fidelity in your hands.
"Blessed," I say unto you, "is that servant whom his Lord
when he cometh, shall find watching."




SERMON XXVII.
ON NEW-YEAR'S-DAY.
ST. LUKE, xii. 7, 8.
"Then said he unto the dresser of his vineyard, Behold these three years I come,
seeking fruit on this fig-tree, and find none: cut it down; why cumbereth
it the ground? And he, answering, said unto him, Lord, let it alone this year
also."
I HAVE selected this passage of holy writ, not with a design
to enter into a disquisition concerning its original respect
to the Jewish nation, but, rather, to appLy it to ourselves, as
suggesting many pertinent and useful reflections to us, who,
through the good providence of the Almighty, have just been
brought to the commencement of a new year. God grant, that
it may be to you, my brethren, a year of blessings, in yourselves, in your families, in your Church, and in the concerns of
your common country. As far as a wise improvement of our
time is calculated to'bring down upon us the favour of heaven, it
will, perhaps, be promotive of our happiness, to attend to the
truths which are offered to our consideration in this beautiful
parable of our blessed Lord. We may, alas, consider ourselves
as too justly represented under the figure of a fruitless fig-tree;
and whatever was the design of Christ, when he spake the parable, it will very naturally furnish us with admonition and instruction.
In the first place it may be used to remind us, that we owe
our' existence and the prolongation of our lives to Almighty




288              ON NEW-YEARtS DAY.             [SERM.
God. The fig-tree was planted by him who owned the vineyard. Though we were born of our parents and seem sustained
by the nourishment we take, yet, our bones could have been
formed in the womb, and the secret, subtil spark of life, could
have been kindled, in these bodies of clay, only by that Being
who is the source of all life, and accomplishes what he wills by
an unfailing omnipotence. His hand, too, upholds us in being.
We live by his power, constantly exerted to continue us in life.
Let him withdraw his arm, and instantly we are no more. "If
he set his heart upon man, if he gather unto himself his spirit
and his breath, all flesh shall perish together, and man shall
turn again unto dust." We are God's by every right which can
give him a property in us. He has, too, and asserts, an unlimited freedom to do what he will with his own. When he
pleaseth, he saith to the dresser of his vineyard, concerning any
tree which he had planted, "Cut it down;" and " who can stay
his hand, or say unto him, what doest thou?" You will, therefore, consider yourselves as wholly indebted to the Most High,
for the life you have received, and will attribute it entirely to
his help, that you.continue unto this day. The years roll on,
and multitudes are constantly carried with them to the abodes
of oblivion. To what power do we owe it, that we survive the
wrecks of the years which are past, but to that invisible, Almighty power, which gives to time both his victims and his
wings.
Again. We may consider the parable as suggesting to us,
that God expects from us every year the proper fruits of the
being and advantages which he has given us. "Behold, these
three years I come, seeking fruit on this fig-tree."  In our germen state, in the days of our infancy and childhood, he has protected us. We have grown up under his care. While we were
yet tender, his insensible hand often averted from us the wind
and the blast; and the drops of dew, which he begat, descended
silently upon us. He expects, that in our youth we be ornaments and not blots upon his creation; and that when we are
come to years of maturity, we consider the station he hath




xxvii.]           ON NE W-YEARI'S DAY.                 289
assigned us in the scale of beings, appreciate faithfully the advantages, mercies, and honours, which he has bestowed upon
us, and bring forth, according to our abilities, correspondent
fruits. And when we advert to our condition, great has been
his favour towards us; ample the endowments we have received.
He has given us more understanding than the beasts of the field;
" and made us wiser than the fowls of the air." We are exalted
to be rational creatures; capable of knowing our Creator, of
enjoying the pleasures of intelligence; and of giving a direction
and meaning to the actions of our lives. He has instructed us
fully in the ways of righteousness. We know what is good.
Our duties and all the excellencies which beings of our faculties
are capable of acquiring, are clearly manifested to us. We have
received from his love the Son of his bosom, to be an everlasting propitiation for our sins; and, through his merits, the kingdom of heaven is set open, the joys and glories of immortality
are offered to all believers. Having thus qualified us for attaining high degrees of spiritual beauty and achieving excellent
deeds of virtue, he justly looks that we should bring forth fruits
answerable to his exertions in our behalf. To be thus endowed,
and yet to be cumberers of the ground! To be upheld in being
by the power of God, and yet to be useless to ourselves, useless
to our families and useless to the world! To be enriched with
the blessings, both of " the upper and nether spring," and yet to
bring no glory to our Maker and no accession of virtues to his
moral creation! Surely, this would entitle us to the utter
neglect of God. What, then, shall be said of those, who consume the years after years which are given them, in wickedness
and unbelief; who, instead of bringing forth fragrant and
wholesome fruits, beautifully represented in the parable by the
fruit of the fig-tree, yield, in their vices and infidelity, a noxious
poison, odious in itself, and fatal, like the effluvia of the fabled
Upas, to everything within its reach! Verily, it could attach
no imputation of blame to the character of the Most High, if,
anxious for the perfection of his works, and desirous of exhibiting to all the subjects of his moral kingdom, evidences of the
VOL.. -19




290              ON NEW-YEAR'S DAY.               [SERM.
infinite holiness, and justice of his government, he should, at any
time, say to the dresser of his vineyard, concerning such, "Cut
them down; why cumber they the ground?"
But, great is the forbearance of God! The text brings to our
notice and admiration his patience and long-suffering, in waiting for our fruitfulness. "Behold, these three years I come."
It is happy for the erring race of men, that the judgments of the
Almighty seldom follow immediately upon the offence. He is
a lenient and merciful God. Infinitely indulgent, and anxious
that none of his creatures should perish, he comes not only one
year seeking fruit, but year after year, unwearied by our barrenness. Again and again he prolongs our probation, if haply his
forbearance, his goodness, or any of the means he uses, may
cause us to produce the virtues and graces which he planted us
in his vineyard to bear. And in how many ways does he endeavour, to correct the waywardness of our nature, and to execute in us the love of righteousness and holiness. He reveals
himself to us in the works of creation, assuring us by them, that
he is good and worthy of our affections and fear. He comes to
us in the whispers of conscience, checking us at every entrance
of the paths of vice. He approaches us in the ministry of his
word, laying open the guilt of our hearts before us, moving to
embrace the offices of the Mediator, and imparting to us knowledge and strength. He descends as the dew upon our hearts in
the silent influences of his Spirit, to renew in us the virtues
which are decayed, and to revive those which are perishing.
He comes to us in the dispensations of his providence, pruning
us with the hand of affliction, hardening us by conflicts with the
gales of adversity, and suppressing our attachment to the things
of this deceitful world, by a thousand evidences of their transitoriness and vanity. And even in the flight of time a voice is
heard, calling, in language which none but the deaf and the rash
can disregard, "That thou doest, do quickly."  But, notwithstanding this patience and long-suffering, this careful cultivation
and benign influence of God, sterile are the hearts of men. It
is melancholy to reflect, how many human beings there are,




xxVII.]           ON NEW-YEARx'S DAY.                291
fluttering amidst the vanities and deceiving themselves with the
follies of life; whose removal, should it come suddenly, would
take from the earth no Christian virtues and cause no joy in
heaven. The best of us, in reviewing our lives, shall find little
cause to solace ourselves with our fidelity. WVe have consumed
our days in vanity.  " We have brought our years to an end as
a tale that is told." One year has been given us after another,
through the same indulgent mercy, yet we have not obeyed the
voice of the Lord God to make our hearts perfect towards
him. Still he waits to be gracious. He still defers to terminate
the day, or to withhold the means of grace. Full often when
the lives of men have been prolonged, beyond the lives of their
contemporaries, yea, when they have been brought to the hoary
limit of human existence, full often, when all the means of fertility have been ineffectual upon us, and justice might well call
for our excision, he listens to the entreaty of the kind dresser
of his vineyard, our prevailing Intercessor, and grants the trial
of another year.  "Let it alone this year also."
But, though this is a merciful, it is a most solemn indulgence.
It brings me to remark, that there is a period beyond which the
Spirit of God will not strive with man. It implies an awful
limitation. It is an observation of the wise man, that "because
sentence against an evil work is not executed speedily, therefore
the hearts of the sons of men are fully set in them to do evil."
Too true a picture of the presumption of our race. By a strange
calculation, because we have already wasted so much time, we
trust that we have much more to waste. That very forbearance
of God, which should lead us to repentance, through our perverseness confirms us in sin. The years which are gone, have
left us among the living; we have not yet felt the fatal consequence of deferring to do good; we therefore go on thoughtlessly in the same evil way, trusting that the years to come will
be as those which are past; yea, "and much more abundant."
"But," says the wise son of Sirach, " say not I have sinned, and
what harm hath happened unto me?  For the Lord is long-suffering, he will in nowise let thee go. Make no tarrying to turn




2 92              ON NEW-YEAR'S DAY.              [SEImI.
unto him, and put not off from day to day: for suddenly shall
the wrath of the Lord come forth, and in thy security thou shalt
be destroyed, and perish in the day of vengeance. Imperfectly
has he considered the qualities which must enter into the character of a perfect being, who, from his past experience of forbearance and impunity, goes on still in his imperfections, presuming upon the mercy of God, and repaying his patience and
long-suffering with continued unfruitfulness. There is a degree
of obduracy at which the heart becomes reprobate. There is a
stage of iniquity at which intercession ceases. There is a year
to every man which must be his last. The joyful indulgence,
"Let it alone this year also," implies in itself the solemn and
weighty consequence which is afterwards expressed-" If it
bear fruit, well; but if not, then after that thou shalt cut it
down."
We have now seen the impressive truths which this beautiful
allegory is calculated to suggest. The present is a season when
they should be brought home to our hearts. We have just finished another year. If, in the course of it, our God have looked
upon us, how fruitless have we been found. Oh, if indeed we
have at any time brought forth fruit, how little, how imperfect,
how far short of what he might justly have expected! Have
we sorrowed for our sins; and when we have sorrowed, have
we not transgressed again? Have our defects been all corrected, and all our vows and resolutions fulfilled?  When
called to attend on the ordinances of God, have we gone to
them; and when we have been to them, have they produced in
us increased faith and righteousness, more perfect purity and
peace? Have the tempers and desires of our souls been refined, and in the acts of our lives, have we done what we could
for the glory of God and the benefit of our fellow-men?  " He
that was unjust, is he not unjust still; and he that was filthy, is
lie not filthy still?" The thoughtless unbeliever, does he not
yet walk in the comfortless and dangerous paths of skepticism;
and he who had glanced a finger beckoning him to an acquaintance with God and with the beauty of holiness, has he not, after




XXVII.]          ON NEW-YEAR'S DAY.                  293
half resolving to obey it, looked for it no more? If so, are we
sure that we are not of the number, concerning whom it had
been said in the councils of heaven, "Cut them down;" but for
whom "the dresser of the vineyard," our compassionate and
prevailing Intercessor has entreated, "Lord, let them alone this
year also."  And, ah! in granting his request, may not the Almighty have annexed the solemn condition, " If they bear fruit,
well; but if not, then after that thou shalt cut them down." I
tremble at the thought, that any who hear me should be in this
case, and be found in the course of the year barren and unfruitful, under the forbearance and cultivation of God. My brethren, you are planted in the vineyard of the Lord of Hosts. His
ministering servants are employed by him to foster your life
and protect your growth. The dews of his Spirit are sent down
from on high to refresh and invigorate you. "The Sun of
Righteousness" shines constantly upon you, to impart to you
life and strength, and abundant fertility. And if clouds of sorrow at times gather over you, they are gathered by him to shade
some tender grace, or to check some perverse inclination; and
the rains which descend from them, even these are designed to
add to your freshness, and to the number and the soundness of
your fruits. Under these advantages, great is the product of
piety and virtue which Jehovah may justly expect you to yield.
And is it possible, that this year may be the last in which he
will come, seeking his fruits?  How awful the thought! How
precious the moments, which will fly with swift and noiseless
wings, notwithstanding they are charged with such important
issues. Here, at the threshold of the year, consecrate yourselves anew to the service of God. Give to each day as it
passes its devotion and its duties. Grow every day in grace
and in the knowledge of the Lord and Saviour Jesus Christ.
Be pure from sin, and in very deed servants unto God, that ye
may "have your fruit unto holiness, and the end everlasting
life." Then, when the Almighty walks through his vineyard,
he will behold you with complacency. Your emblem shall no
longer be found in the unfruitful fig-tree, but in those trees seen




294             ON NEW-YEAR'S DAY.
in prophetic vision, which are called "trees of righteousness,
the planting of the Lord, that he might be glorified. To "the
dresser of his vineyard," God will never say, concerning these
trees, " Cut them down;" but at the proper time, when they
shall have been fitted for the purpose in this nursery of the
world, take them up carefully, and free them from all unsound
and uncomely appendages, and let them be transplanted, to
flourish forever, into the garden by the river of my kingdom
in the heavens.




SERMON XXVIII.
ON THE EPIPHANY.
ISAIAH, 1X. 3.
"And the Gentiles shall come to thy light, and kings to the brightness of thy
rising."
AT the season of the Epiphany did these words begin to receiVe their fulfilment. Led by a star, there came soon after
the nativity, Magi from among the heathens, to worship, at his
rising, " the Sun of Righteousness."  These were the first Gentiles who rendered homage to the Head of the Church. By
some they are believed to have been royal personages, and thus
to have accomplished exactly the ancient prophecy in the text.
Be this as it may, at the promulgation of the Gospel, the wall
of partition between Jews and Gentiles was broken down;
God's purpose was declared, to make all men partakers of his
promises and mercy; multitudes of the heathens flowed into
the Church, whose kings and princes became its protectors; and
at this day, the Gentiles are the inheritors of God's most precious gifts, having for a while taken place of the Jews, through
the blindness which hath happened to the latter, because of their
unbelief.
The rejection of the Jews and calling of the Gentiles is styled
by the sacred writers a mystery. And a mystery it is, the
depths of whose fitness and utility we shall be unable to
fathom, till we come to the place of the Redeemer's glory, and
contemplate with enlarged powers, the manifold wisdom of God.




296               ON THE EPIPHANY.                [SERM.
Some views of the subject, however, it becomes us to take; for
all the dispensations of God are good and instructive, designed
to display his perfections to the world, and to lead men, if they
will be humble and docile, to a knowledge of his name, and an
admiration of his work.
In the first place, we are not to think the Deity unjust, in
leaving the Gentiles a long time in the darkness of heathenism.
Is there unrighteousness with God?  God forbid!  Their
blindness was the consequence of their transgression.  God
made man upright and just. In the morning of the world he
revealed himself fully unto him, and he gave him a law whereby he might have lived. He foolishly transgressed, and became
subject to sin. A spiritual and moral blindness justly ensued;
and having voluntarily departed from his Maker, his heart became more and more alienated, till he plunged himself into the
deepest abyss of idolatry and iniquity.
God, however, left the Gentiles at no time without sufficient
manifestations of his Being and presence. If they had felt after
him to find him, he was not far from every one of them. The
wonders of his hands surrounded them. IIis works, if pondered with attention, proclaimed his unity and glory.  " The
invisible things of him, from the creation of the world, are
clearly seen, being understood by the things that are made,
even his eternal power and Godhead; so that they are without
excuse."
The Holy Ghost, also, did frequently strive in the hearts of
the heathens. This blessed Spirit, which the mediation of the
Son hath purchased for the children of men, lifts his " still, small
voice" in the bosom of every man. Whatever attainments in true
wisdom or virtue we find in the heathen world, all was the fruit
of the assistance of that blessed Spirit by which we are sanctified.
His motions enabled them to show "tthe work of the law written in their hearts, their conscience also bearing witness, and
their thoughts the meanwhile accusing or else excusing one
another." And had they yielded to his gracious influences, he
would, no doubt, have led them to God and virtue. But they




xxvIII.]          ON THE EPIPHANY.                  297
preferred their carnal inclinations and depraved lusts. They
resisted and quenched the Spirit. And God, surely, was not
obliged, in justice, to preserve them, supernaturally, from the
consequences of their wickedness. No creature can claim anything of him as a right; much less sinners the interference of his
mercy.
In many ways also, there was some communicated knowledge
of God diffused, in all ages, among the Gentiles. Though they
were so wretchedly ignorant of him, they might have been better
informed. He had selected a peculiar people to preserve in the
world a knowledge of himself and of his will. This people was
klnown to all nations. The wanderings of the Patriarchs in the
first ages, carried a knowledge of the true God among the Canaanites, the Egyptians, the inhabitants of Mesopotamia, and
many countries of the East. The captivities of the Jews, under
the Mosaic dispensation, brought the divine name and character
among the Assyrians, the Medes and Persians, and many
polished neighbouring nations. The dispersion of the tribes,
and indeed, the commercial intercourse of the Hebrews with
other nations, must have introduced the mention of the true God
among the inhabitants of Europe, and Asia, and of all places
whither they went.  The prevalence of circumcision among
some heathen nations, and many parts of the mythology of
others, are, to this day, vestiges-defaced vestiges, of the course
of truth; monuments of opportunities afforded all men to become
acquainted with the true theology. But, as the sacred writers
observe, and as profane writers prove, they were " vain in their
imacginations, and their foolish heart was darkened. When they
knew God, they glorified him not as God, neither were thankful." They " changed the truth of God into a lie;" hankered
after idols and sinful pleasures, 1" and worshipped and served the
creature more than the Creator."  And forasmuch " as they did
not like to retain God in their knowledge, God," in just and
awful vengeance, "gave them over to a reprobate mind," and
" suffered all nations to walk in their own ways. Nevertheless,
he left not himself" at any time "without witness, in that he




298               ON THE EPIPHANY.                [SERM.
did good, and gave them rain from heaven, and fruitful seasons,
filling their hearts with food and gladness."
Again. The righteousness of God, in the rejection of the
Jews, is worthy of observation. To act in conformity with the
requirements of justice, is not to act inconsistently with mercy.
The Jews had been a highly favoured people. To them pertained the adoption, and the glory, and the covenant, and the
giving of the law, and the service of God, and the promises;
theirs were " the fathers, and of them, as concerning the flesh,
Christ came, who is over all, God blessed forever." Of a people
so distinguished, the Most High might justly expect an eminent
degree of holiness and fidelity. But their inconstancy and insincerity, their idolatries and impurities, had many times brought
up'on them his displeasure and vengeance. Still he favoured
them. Still he fulfilled his'promises. His loving kindness he
never took utterly from them, nor suffered his truth to fail. In
the fulness of time, he sent to them his beloved Son, the bearer
of the blessings he had promised to the fathers, the Messiah,
whom it was their nation's most glorious privilege to produce.
But how did they receive this author of salvation, for whom
their prophets had directed them to look? How did they receive
this Son of the Highest, who came to them with the fulness of
the blessings of the Gospel of peace? They were unbelieving
and contumacious. They despised their Redeemer.  "Dead in
trespasses and sins," they could not open their eyes upon his
spiritual power and glory. They were carnal in their affections
and hopes. They were obstinate and rebellious in their hearts.
Proud and presumptuous in their descent and privileges, going
about to establish their own righteousness, and to justify themselves by external observances of the law, they scoffed at that
righteousness of faith, by which Abraham and all the worthies
were justified, and held in contempt the adorable Immanuel, in
whom alone we have salvation, even the remission of sins.
Though informed of his character and the time of his coming;
though he was the end of the law for righteousness to every one
who believed; though he united in himself all their types and




XXVIII.j          ON THE EPIPHANY.                 299
prophecies, and exhibited the most stupendous evidences of his
authority; though God had done everything to turn their hearts
to him, and designed for them the highest mercies and most
glorious privileges in him; they despised his humility and purity,
and, after embittering his life with most unjust persecutions and
impious mockeries, caused this most gracious Messenger of
heaven, this blessed Saviour and Minister of reconciliation, to
be barbarously crucified. In this they filled up the measure of
their iniquities. And God, willing to show his wrath upon the
impenitent and unbelieving, and to make his power known to
all people, visited them with the awful judgments which befel
their nation. He expected of his people fruits answerable to
their privileges. They were filled with contumacy and sin. His
word they had polluted. His beloved Son they had crucified.
Therefore the hedge of their vineyard he hath taken away, and
the wall thereof he hath broken down. "The wild boar out of
the wood doth root it up, and the wild beasts of the field devour
it.!' IHe hath laid it waste that it is not pruned nor digged.
WVith dreadful vengeance he hath commanded the clouds that
they rain no rain upon it. Let those who hope for the mercy
of God, while they obstinately reject his counsels in the Redeemer, consider their fate, and learn from it the certainty that
he will avenge his Son of all his adversaries; that he will not
fail to recompense his enemies.
But in what part of the divine government is not judgment
connected with mercy?  " Behold," says St. Paul, writing upon
this subject to Gentile converts, "behold the goodness and
severity of God; on them who fell, severity; but towards thee,
goodness, if thou continue in his goodness."  The calling of the
Gentiles was, indeed, an infinite display of compassion in the
Most High. ~Who can speak the greatness of the mercy, which
brought the nations that had polluted his glory and their own
nature, and lay in darkness and the shadow of death, to a knowledge of himself, and a participation of grace and pardon and
everlasting life. "He was found of them who sought him not;
he was made manifest to them that asked not after him."




300               ON THE EPIPHANY.                 [SERM.
In this economy of his government, God has most strikingly
displayed to the world, both the freedom and the extent of his
grace. We see him bestowing his mercy where in his sovereign
wisdom he sees fit; and perceive that the greatest sinners may
be partakers of it, if they will comply with the conditions upon
which it is offered. The Gentiles, by embracing the Gospel,
have attained to the hope of salvation, though they were buried
in ignorance and sin; while the Jews, who rejected the counsels
of God in Christ Jesus, and sought their justification in the deeds
of the law, have come short of the felicity they desired. Herein
is the sovereignty, and justice, and unlimited goodness of the
Almighty manifested. While the rejection of the Jews shows
his wrath upon the perverse and unbelieving, the calling of the
Gentiles makes known the riches of his glory, or the vessels of
mercy which he had afore prepared unto glory.
It is worthy of observation, that God foreknew, fromn the beginning, by whom his Son would be received, and by whom he
would be rejected; and this wonderful restoration of the Gentiles to favor, in the kingdom of the Messiah, was proclaimed by
prophecy in many a sublime strain, in all ages of the world.
Who that ponders the primitive promise, that in the seed of
Abraham  "all nations of the earth should be blessed;" who
that hears old Jacob declaring in remote time, that unto Shiloh
should " the gathering of the people be;" who that catches the
strain of HIosea, "I will call them  my people that were not my
people, and her beloved that was not beloved;" who that listens
to the enraptured Psalmist as he sings, " The kings of Tharsis
and of the Isles shall give presents; the kings of Arabia and
Saba shall bring gifts. All, kings shall fall down before him;
all nations shall do him service;" who that hearkens to the
seraphic Isaiah, uttering upon his heaven-tuned harp, these
wonderful strains; " To him whom man despiseth, to him whom
the nation abhorreth, kings shall see and arise, princes also shall
worship;" for " I will give thee for a light to the Gentiles, that
thou mayest be my salvation unto the end of the earth;" who
that recollects these, and many other predictions, and then




xxVIII.]           ON TIIE EPIPHANY.                   301
turns his eyes to the wise men coming from the East, with gold,
frankincense and myrrh, to worship " the Sun of Righteousness"
at his rising, and considers the subsequent recovery of the Gentile nations, from their idolatry and ignorance, to a pule religion
and elevated hopes, and this, through the preaching of the
gospel by a few friendless and illiterate men, without the aid
of wealth or power, and in opposition to all the prejudices and
inclinations of the age; who, that ponders these things as he
ought, can avoid applying to the flight of the Gentiles into the
bosom of the Church, the words of the king of Israel: " This
is the Lord's doing, and it is marvellous in our eyes."
But, there remains to be observed, in the last place, a yet
more wonderful part of the economy of God. Behold the Jews;
" a people scattered and peeled," and plucked up by the roots,
yet living, and preserving their distinct character. Since their
rejection of the Messiah, the strong bands of their nation have
been dissolved, and they are dispersed in all parts of the world.
Everywhere they are associated with other people; but nowhere are they assimilated. Though they do not exist in any
place as a corporate body, they are preserved a distinct people
throughout the whole earth. Other people are soon blended
with those with whom they live. Other nations are soon lost
in their conquerors. But, unparalleled fact! the Hebrews,
though scattered by the Most High, and divested of all civil
polity, are, to this day, preserved, an unmixed and peculiar
people. They are a monument of the truth of Scripture. They
are a monument of the authority of Christ. They are a monument of the vengeance of the Almighty upon the faithless generation by whom his Son was rejected and crucified. But let no
man despise them. They are still the people of God. That
they should reject the Messiah, and for a recompense be rejected
of God, the prophets foretold with wonderful precision; but
they have also foretold, that though in his wrath he has hid his
face from them, he will, with great loving kindness, gather them.
As touching the Gospel, they are enemies for our sakes, but as
touching the election, they are beloved for the fathers' sakes.




302               ON THE EPIPHANY.                [SERM.
We behold them reserved, doubtless not in vain, but for the accomplishment of glorious purposes. Though now " broken off"
from the stock of the goodly olive-tree, into which, of God's
mercy, we have been " grafted," "they also, if they abide not
still in unbelief, shall be graffed in, for God is able to graff them
in again." Our duty is, to derive from their situation a confirmation of our faith, and an assurance of the truth and holiness
of God. And verily, if any man will not be convinced by this'
standing miracle, this daily testimony of the truth of Christianity,
"neither would he be persuaded, though one rose from the
dead."  With tenderness and awe we should consider their situation, and with brotherly love, offer frequently the prayer of
faith, that God would hasten the time, when his people shall say
of their Redeemer, " Blessed be he that cometh in the name of
the Lord."
I have dwelt so long upon the topics which the subject
brought into view, that but little time remains for the practical
remarks wlhich it suggests. The manifestation of Christ to the
heathen world, and this season in which the Church commemorates it, are peculiarly interesting to us. Remember, that we
were Gentiles, " aliens from the commonwealth of Israel, and
strangers from the covenants of promise." But now we are
partakers of the best mercies of the Most High. Great should
be our gratitude to him for " calling us out of darkness into his
marvellous light."  Let us be what our Christian privileges
obligate us to be; let us "walk as becometh the children of
light." There is nothing of absolute, unconditional decree in
our election to the blessings of the Gospel; for unless we continue in goodness, we "also shall be cut off."  Look to the
quarter of the globe which first came to the brightness of the
Saviour's rising. Ignorance and superstition have extinguished
the light of the Gospel, and the Koran of Muhammned supplies
the place of the.Oracles of the Living God. And to what must
we ascribe the melancholy change?  The people were departed
from the love of Christ, and held the truth in unrighteousness.
Should we corrupt our faith, or dishonor it by iniquity, great




XXVIII.]           ON THE EPIPHANY.                303
will be the cause to fear that our light also will be obscured.
Let every one, then, be induced, by his own individual piety
and virtue, and by the Christian education of his family, to assist
his country in retaining the favour of the Head of the Church;
if, haply, from her land, which is now blessed with the light of
the Gospel, the golden candlesticks may not be taken away.
And, while we rejoice in our happiness, let us cast our eyes
upon the multitudes of our brethren who are yet benighted;
" having no hope, and without God in the world." While their
situation teaches us our own felicity, let it induce us, with holy
and humble devotion, to o'fer, frequently, the prayer which the
Church hath taught us, that God would have " mercy upon all
Jews, Turks, infidels and heretics; and take from them  all
ignorance, hardness of heart, and contempt of his word; and so
fetch them home to his flock, that they may be saved among
the remnant of the true Israelites, and made one fold, under one
Shepherd, Jesus Christ," our most blessed Lord and Saviour.
Amen.




SERMON XXIX.
ON THE EPIPHANY.
MATTHEW, ii. 9, 10, 11
"When they had heard the king, they departed; and, lo, the star, which they
saw in the east, went before them, till it came and stood over where the
young child was. When they saw the star, they rejoiced with exceeding
great joy. And when they were come into the house, they saw the young
child with Mary his mother, and fell down and worshipped him; and when
they had opened their treasures, they presented unto him gifts: gold, and
frankincense, and myrrh."
IN one of the sublimest prophecies which the Scriptures contain respecting the advent of the Messiah, the Almighty is
introduced as addressing his Son in these memorable words:
"It is a light thing that thou shouldest be my servant, to raise
up the tribes of Jacob, and to restore the preserved of Israel; I
will also give thee for a light to the Gentiles, that thou mayest
be my salvation unto the end of the earth." The fulfillment of
this glorious declaration commenced, as at this season of the
Epiphany, when Christ Jesus was first manifested to the Gentiles as their Lord and Saviour, and received the first fruits of
their faith and devotion. I purpose, therefore, to set before
you, as proper topics for your attention, at this time, the manner in which this manifestation was made; the conduct of those
to whom he was manifested, and the consequences of the manifestation.  Subjects these, in which are involved some of the
most interesting wonders of the divine economy, and from which
we may derive some important instructions.




ON THE EPIPHANY.                 305
The manner of Christ's manifestation to the Gentiles, is first
to be considered; and this, we are told, was by the appearance
of a star, discerned by wise men of the East; and by them understood to indicate the birth of an expected king and deliverer.
This star was supernatural; appearing and disappearing as the
occasion required; and never setting like other luminaries of
the skies, but resting, in a glorious hour, " over the place where
the young child was."  Holy St. Chrysostom, in a discourse
upon the Epiphany, which has come down to us, supposes, that
it was an angel in the form of a star, traversing the skies as the
guide of the wise men to the new-born King. Others have
imagined that it was a new star, or extraordinary meteor,
created in honlour of the Saviour's nativity, and made the
herald of his birth to the inhabitants of distant lands. The
most probable opinion is, that the Shechinah, or glory of the
Lord, which shone round about the shepherds on the night of
his nativity, was also seen distinct and elevated in the heavens
by the vigilant astronomers of the East, and that to selected individuals, of both Jews and Gentiles, the same wonderful appearance announced the birth of the Saviour of all nations.
Easily we may imagine it seen at a distance in the heavens, in
the form of a star, as, anciently to the Israelites, in the figure
of a pillar of fire. The wise men saw it, and set out in pursuit
of him whose birth it indicated. When it became needful for
their guidance, lo, it again appeared, to their exceeding joy. It
now went before them, their wonderful and most welcome conductor, till it came near the humble mansion where the Redeemer lay. There it rested: there it stood: at once an assurance to these faithful visitors of the certainty of the place, and
the majesty of the Infant Jesus. But, whatever opinion we
may choose of the nature of this star, who can avoid admiring,
amidst the humiliation of Christ, the accompanying attestations
of his extraordinary character. While he is wrapped in swaddling bands on earth, the heavens declare his glory. He sleeps
in a manger; but a star, as a diadem of divinity, is suspended
over his head. It led the wise men to seek and honour him as
VOL. I. —20




306                ON' THE EPIPHANY.              [SERM.
a king. It shadows forth to us the glorious office which this
neglected infant may challenge to himself, even to be the " light
of the world." It recalls to our minds the august figure under
which he once proclaims himself, "the bright and morning
star."
Before we proceed to the consequences of this extraordinary
manifestation of Christ to the Gentiles, it is meet we should bestow some attention upon the conduct of these distinguished
visitors of our blessed Lord. Under the character of wise men,
we are to consider them as belonging to that order of men
among the eastern nations, who gave themselves to the study of
philosophy and sciences, particularly, of the appearances and
laws of the heavenly bodies.  They were called Magi. Of
them, were sometimes kings and priests; and always, they
were of high respectability and influence. The sign which the
Almighty gave them on this great occasion, was kindly and
wisely taken from objects and exhibited in scenes with which
they were habitually conversant.
They might, too, be naturally inclined to give to the appearance of this new object in the heavens the significance it was
designed to bear. For it was a prevailing superstition in many
heathen countries, that a new star indicated the birth of an extraordinary person, and that they should be great who were
born under its influence, at its appearance. In this view, God
may be considered as condescending to the weakness of men, and
using a thing which is not, to illustrate and advance " things
that are."
Still, you will ask, what connection is there between the appearance of a star and the birth of Christ, or of any other man,
that it should lead the wise men so earnestly to seek, so explicitly to inquire for " him who was born King of the Jews."
Here we must remember, that there prevailed at that time
throughout the world, an expectation of an extraordinary person who should come from Judea. This is testified to us by
profane and sacred historians, and by occurrences at the time,
which, without the prevalence of such an expectation, would be




xxIX.]             ON THE EPIPHANY.                  307
utterly inexplicable. That the Magi had received this traditionary expectation, and were also acquainted, with the grounds of
it, is in a high degree probable. Through neighbouring nations,
the intercourse of the Jews would naturally promulge this leading and flattering article of their faith. The captivities, too, of
the tribes of Israel, and afterwards of Judah, could hardly fail
to diffuse through the regions of the East, a knowledge of their
prophecies, and, especially, of this cherished hope, this consoling promise of their peculiar religion. Balaam, too, had travelled through some of those regions, and sojourned in others;
and from his lips, though a Gentile, came the prediction, " I
shall see him, but not now; I shall behold him, but not nigh;
there shall come a star out of Jacob, and a sceptre shall rise out
of Israel." Above all, Daniel had dwelt in some of these countries, and his prophecies, it is reasonable to believe, had been
known in many of them; and who could be acquainted with
the books of this learned prophet, and not be open to the liveliest impression, which a current expectation of an extraordinary
person, to appear among the Jews, could make. From some or
other of these sources, the wise men unquestionably had become
possessed of the tradition then so widely diffused, that about
that time an extraordinary king should be born in Judea, who
should rule the earth. When, therefore, they beheld the new
and extraordinary star shining over the holy land, they would
inquire what it portended, and might well infer from it, that the
expected King of the Jews was born. Of this also we may be
sure, that he, who gave this sign in the heavens, would render
it effectual to all the purposes for which it was given. God has
as easy access to the minds, as to the senses of men. By message to the wise men, or by vision, or by the secret movements
of his Spirit upon their souls, he could inform them of the
cause and significance of the phenomenon they beheld. And
since by the last method, most of the means which he uses for
our spiritual instruction, are rendered effectual, we may safely
conclude that his holy Spirit, influencing the minds of these
contemplative and inquiring sages, strengthened and confirmed




308               ON THE EPIPHANY.                [SERM.
their apprehension of the portent of the star, and urged them
on to the journey, which should accomplish, strikingly, many
of the prophecies, and bring them to behold, and, as an earnest
of the future homage he should receive, to adore, at his birth,
the Deliverer of men.
In the readiness of their faith, in their zeal and perseverance,
in their humility and reverent devotion to Christ, these forerunners of us Gentiles, it behooves me to remark, are both our
example and reproof. Roused by the appearance of a star, they
come from a distant land to find and adore the " King of kings,"
" the Prince of Peace." We have in the sure word of prophecy,
a light shining in a dark place, to guide our minds to the same
great Deliverer, and in the gospel and sacraments of God, we
may find, and embrace, reverence and obey him. But how slow
of heart are we to examine and follow the one; how backward
to embrace and rejoice in the other. Fearless of the danger of
proclaiming to a corrupt king the birth of a rival, and regardless of the taunts of men, they demand at Jerusalem where
Christ is born; and when they have heard the reply, they instantly depart, undetained by the allurements of the city, or the
gaieties of the court, from prosecuting their journey to render
homage and oblations to the great Messiah. Easy is it for us to
inquire of "the law and the testimony," all things concerning
Christ. But how damped are our inquiries, how restrained our
professions, by a regard to the opinions and sneers of men.
And when "we have found him of whom Moses and the
prophets write," when the Scriptures, or the ministers of the
sanctuary, have pointed us to Jesus, how apt are we to loiter in
the city, to be fascinated with the pleasures and vanities of the
world, even when the Spirit of the Most High hath shined in
our hearts, and is ready to go before us till he brings us to the
place where we may behold the Redeemer, surrounded with the
glories of heaven, and enjoy his presence for ever. When the
wise men had worshipped the infant Jesus, they opened their
treasures and presented unto him gifts; such gifts as were most
significant for them to offer, and most honourable for him to




xxix.]            ON THE EPIPHANY.                  309
receive. " Myrrh," says some one, " as to a man who was to be
delivered to death and the grave for our salvation; gold as to
a king whose kingdom shall have no end; incense as to a God
who was made known to them that sought him not." With
such gifts to approach him in his infancy, is not in our power.
But we may offer him the oblations of our lips. We may own
and adore him as our Redeemer, our King, and our God. WVe
should "present" unto him " our bodies a living sacrifice, holy
and acceptable unto" him, " which is our reasonable service."
And that we may be excited thus to do, let us now proceed
to consider in the third place, the consequences of this manifestation of Christ to the Gentiles. We behold, at his birth,
both Jews and Gentiles in the persons of the wise men and the
shepherds, brought together unto Jesus. Both render homage,
and the homage of both is received. Here, then, they are made
one; and the middle wall of partition is broken down between
them."  We see here a demonstration of the comfortable truth,
that "' there is no difference between the Jew and the Greek;
for the same Lord over all is rich unto all that call upon him."
From the time of Abraham it pleased God to select unto himself a peculiar people; to them to give his revelations, and
covenants, and the knowledge of his mercies; and to suffer all
other nations to walk in their own ways. And, alas, their ways
became most wretchedly dark and desolate. Ignorance and
stupidity, idolatry and vice, darkness and corruption, overwhelmed all people. Depravity carried them into the dismal
state in which they had " no hope, and were without God in the
world."  To the Jew seemed confined tile revelation of the
Creator's will and the knowledge of the creature's salvation and
destiny. But the conducting of the wise men unto the Messiah
was the commencement of the disclosure of what St. Paul, justly
calls, "the mystery, which from the beginning of the world had
been hidden in God;" viz: that the Gentile should be fellow
heirs, and of the same body, and partakers of his promise in
Christ by the Gospel. And who are these, that have have flown
unto the Church as "doves unto their windows;" these, that




310                ON THE EPIPHANY.               [SERM.
have come out of darkness into marvellous light; these, that
have seen the salvation of God and compose the greater part of
those inhabitants of the earth, who rejoice in the knowledge of
his mercy and worship him in spirit and in truth? They are
successors of the Magi; converts and subjects from the Gentile
world. They are people, who were once " aliens from the commonwealth of Israel;" having no part in the adoption and the
glory, in the oracles of truth, the service of God and the knowledge of eternal life. They are beings who were once strangers
to the covenant of promise; unacquainted with the ransom for
their sins; groping in darkness for the wall; dwelling in the
regions and shadow of death. But now, through the blood of
Christ, they who were afar off are brought nigh. The end of
the mystery, of which this was the opening, will be conversion
of all Gentiles, in God's good time, from the ignorance, idolatry
and hopelessness, in which they have lived, to the knowledge
of their duty, to the worship of the true God and the blessed
hope of everlasting life. The coming of the wise men to worship the Redeemer was the pledge unto him, that heathenism
should forsake her thousand polluted altars, and cast off her
countless polluting delusions, and fly to the truth which he
should diffuse, and to the altar and hopes which he should
establish. In this event God embraced, as it were, all nations
"in the arms of his mercy," and extended the limits of his
Church to the ends of the earth. The language of the wonderful star was Peace; "peace to them that are afar off, and to
them that are nigh."  While it designated the place where the
Redeemer lay, it was at the same time a symbol of his glorious
character; " a light to lighten the Gentiles," and God's salvation
to the ends of the world.
Nay, more; this calling of the Gentiles shall be, ultimately,
instrumental in bringing the Jews to the faith of the Redeemer.
God hath not cast away his people. They are yet beloved for
the fathers' sakes. Though scattered, you behold them preserved; and the Apostle intimates that, by the calling of us
Gentiles, they shall finally be provoked to " jealousy;" that, as




xxix.]            ON THE EPIPHANY.                  311
we have " obtained mercy through their unbelief, even so they
now have not believed," that, through the mercy we have found,
" they also may obtain mercy."  " Blindness in part" hath at
present happened unto them, till the fulness of the Gentiles be
come in."  But they have not stumbled that they might fall;
they have not been cut off from the goodly olive-tree, that they
might perish. But, "if they abide not in unbelief, shall be
graffed in" again; "for God is able to graff them in."  In his
time, he will, through the instrumentality of the Gentiles, gather
the tribes of Jacob, "and restore the preserved of Israel." " And
so all Israel shall be saved."  " For he hath concluded them all
in unbelief, that he might have mercy upon all."  This is, indeed, a mystery, into the reasons and fitness of which we shall
not be able fully to penetrate, till the consummation of all
things shall declare to us the wisdom and equity of God. At
present, we must wrap up our wonder in the language of St.
Paul: "0, the depth of the riches both of the wisdom and
knowledge of God! how unsearchable are his judgments, and
his ways past finding out."
In improving this subject, let me first beseech you, my brethren, to consider and be thankful for your own condition. Remember that ye are of the nations who were Gentiles, and
rejoice with grateful joy, that the "day-spring from on high
hath visited you," to chase away "the shadow of death, and to
guide your feet in the way of peace."
Let me, in the second place, exhort you, by a pure faith and
holy lives, to secure your privileges. From some countries
which were once enlightened by the Gospel, alas, the light is
departed, and they are fallen from their felicity to the debasement of Muhammedan corruption or Pagan delusion. The
cause of their calamity was the inconstancy of their faith and
pollutedness of their lives. " Thou standest by faith. Be not
high minded, but fear."  Remember that God's favourite people
" were broken off" from the olive-tree of his planting, because
of their " unbelief." And if he "spared not the natural branches,
take heed that he spare not thee."




312               ON THE:EPIPHANY.
Once more. Let me entreat you to look upon the multitude
of heathens upon whom the light of the Gospel hath not shined.
While their dark, degraded, dismal condition excites your gratitude for your Christian felicities, let it prompt you, if you have
means or opportunities, faithfully to use them, for extending to
the benighted heathen the instructions and hopes in which you
are happy. Means and opportunities, have you none?  Yes.
You may give them your prayers. And what Christian will
neglect to do this, when he considers that peace cannot be among
men till it is shed upon them by the Redeemer; and that "Jerusalem must be trodden down of the Gentiles, until the times
of the Gentiles be fulfilled."
Which brings me, in the last place, to observe, that upon
God's ancient people, our elder brethren, we should bestow the
look and the wishes of an holy and anxious regard. "If the
fall of them have been the riches of the world, and the diminishing of them the riches of thle Gentiles, how much more their
fulness."  They are kept yet to acknowledge the Messiah whom
they have rejected. They are reserved to be the crown of our
Lord's rejoicing, the consummating triumph of his word and
power. He came to our earth to be not only " the light which
should lighten the Gentiles," but also "the glory of God's people Israel." Let us, then, as our Church teaches us, offer our
prayers for "all Jews," as well as "Turks, infidels, and heretics;" that God would " take from them all ignorance, hardness
of heart, and contempt of his word; and so fetch them home to
his flock, that they may be saved among the remnant of the
true Israelites, and made one fold, under one Shepherd, Jesus
Christ, our Lord."




SERMON XXX.
ON THE EPIPHANY.
ST. JOHN, viii. 12.
"I am the light of the world."
AMONG the most beautiful and important things which our
eyes behold, is the effect of light upon the earth. When
it dawns in the east, and the sun rises in its splendour, the whole
face of nature assumes a new and joyful aspect. It dispels the
darkness and the chilliness of night. Creation is awakened to
new life by its beams.  " Man goeth forth" cheerfully "to his
work and to his labour till the evening."  The beauty of every
object is shown, and their uses and relations manifested. Earth
and the skies are enlivened, and the glory of the Creator is
sublimely proclaimed.
By a very striking metaphor, this principle of nature, upon
which our knowledge, our joys, our life, so mnuch depend, is
used in the sacred volume to represent to us in figure the Sayiour of the world. Its fitness for an emblem of the Messiah
could not escape the notice of those whose minds were enlightened, and whose bosoms rejoiced with the knowledge of his
character and offices. Prophecy had scarcely opened the organs
of her blissful vision, when a star was seen coming out of Jacob, and the light of the Lord in which we should see light.
And when upon her harp she sent forth, in its most rapturous
tones, the proclamation of his coming, she sang him as a lig'ht
to " the people who walked in darkness," and as a shining upon




314               ON THE EPIPHANY.                [SERM.
them who "dwelt in the land of the shadow of death."  His
harbinger's errand was to give knowledge of the tender mercy
of God, whereby "the day-spring from on high hath visited
us;" and when piety first discovered him in the early temple,
she hailed him as "a light to lighten the Gentiles, and the glory
of Israel."  There is, indeed, no language by which his greatness and our interest in his coming can be more happily expressed. All the inspired writers, as it were with one mind,
conceived of him under the sublime imagery of a luminary
shedding light and life, knowledge and joy upon mankind; and
he himself invites us to contemplate him under this figure, in
those emphatic words of his own, "I am the light of the
world."
The situation of mankind before his rising; his wonderful
appearance in the fulness of time; the realized and expected
effects of his coming, are topics which the words very naturally
suggest to our consideration; and while an attention to them
will show the peculiar propriety with which the glorious Being,
whose visit to our sphere we are assembled to commemorate, is
styled " the light of the world;" it may also lead us to such reflections as will be pertinent to the joy and solemnities of this
day.
The Scriptures represent mankind as in a state of deplorable
i'gnorance and wretchedness before the appearance of the Messiah. If we advert to their religion, morals, and expectations,
we shall be convinced that the picture is not too deeply shaded,
but that the world was indeed overcast with clouds, and filled
with blindness and debasement.
Dreadful was their ignorance of the Supreme Being, and consequently of all rational worship and correct views of life, into
which men sunk during the night of heathenism. Nothing can
surpass the crudeness of their ideas of the Deity, and the absurdity of their sentiments towards him. We look among them in
vain for any knowledge of the true God. HIere, the material
sun was mistaken for him, and honoured with a frantic worship
and human sacrifices. There, some departed mortal was raised




xxx.]             ON THE EPIPHANY.                   315
to divinity, and his anger deprecated or his kind influence
sought by the most monstrous cruelties and pollutions. Here,
some consecrated animal received the adorations of degraded
man. There, he prostrated himself devoutly before some idol
which his hands had made, or some grosser divinity which his
very vices had enthroned. In no country was there a pure theology. Religion, even in the most polished age and nation, was
at best a complication of absurdities. We find at Athens, where
reason attained its greatest lustre, an altar "to the unknown
God;" and the best of heathens and greatest of philosophers,
who, amidst the errors of polytheism, had refined, in some degree, his sentiments of the divine nature, was there put to death
by his countrymen, as guilty of impiety. How totally must
the understandings of men have been darkened, when, upon
the subject with which every thing is dear, ennobling, or joyful
in the intelligent world is connected, they were so grossly ignorant. How dismally wretched must have been their state, when
none could guide them to the pure and benevolent author of
their existence; but " the glory of the incorruptible God was
changed into an image made like to corruptible man, and to
birds, and four-footed beasts and creeping things."
Proportioned to the correctness of the ideas which they have
of the Supreme Being, and the purity of their reverence towards him, will always be the elevation of the morals of mankind. We may not, therefore, be surprised that before the promulgation of the Gospel, they were ignorant of holiness and
enslaved to sill. Their sense of right and wrong, and all their
affections were corrupted.  Of a uniform, satisfactory, efficacious system of morals, by which they might regulate their conduct, and aLttain the true perfection and happiness of their nature, they were utterly destitute. What, though a few endeavoured to raise themselves to some degree of moral excellence!
They differed from each other. By the brightest light which
they could kindle, they were unable to guide their own steps;
and it was a light which their fellow-mortals never felt obligated
to regard, which they oftentimes contemned. They, therefore,




316                ON THE EPIPHANY.                [SERMI.
can be considered only as coruscations of the night, unsteady
and transient, rendering the general darkness more awfully apparent, and vanishing without any essential influence upon the
morals of the people. The multitude grovelled in their vices.
They were " dead in trespasses and sins.'" There was nothing
to elevate, to purify, to direct their affections, to enlighten their
consciences, or to give energy and efficacy to the expiring struggles of virtue. Guided in this moral darkness only by corrupt
inclination, they sunk into a depravity, over the picture of
which, should I exhibit it to your view, you would blush for
humanity, and, with the great Apostle who drew it, cover it
with your tears.
But with this dominion of sin, was connected the dominion
of death. If men reflected at all upon their conduct, they could
not but be conscious that they fell short of their duty. If they
reflected soberly upon their condition, they could not but be
sensible that they were the children of wrath. But in what
way, as sinners, they could appease the unknown Deity, whom
nature taught them to fear, whether he would in any way be
reconciled to transgressors, how they should make atonement
for their offences and propitiate his smiles, they were miserably
ignorant. In the hour of superstitious dread, they might come
before their imaginary gods " with thousands of rams" and
"ten thousands of rivers of oil."  Under the confused apprehension of a judgment to come, they might offer " their firstborn for their transgressions, the fruit of their bodies for the
sin of their souls."  But what could this avail?  WVhere was
the voice to assure them of pardon? Where were the means
of certain acceptance with God?  They found themselves subject to the law of death. Of their inability to deliver themselves from this awful dominion they could not doubt. The
wise and the ignorant, the virtuous and the vicious, were hitherto his mute and helpless prey. Whether the invisible power
would raise them from the dust; whether their "corruptible"
would ever "put on incorruption," and their "mortal"' be
clothed with "immortality," were questions enveloped in ob



XXX.]             ON THE EPIPHANY.                   317
scurity. With trembling solicitude they looked into the tomb;
but all which they there beheld, was melancholy evidence of its
monarch's undisturbed sway. If they attempted to look beyond
it, feeble were their conceptions of immortality; absurd and
groundless were their notions of heaven. The measure of their
wretchedness was filled by the awful consciousness that, from
this perplexed life they descended into " a land of darkness, as
darkness itself, and where the light was as darkness."
Among the Jews, it must be confessed, the case was somewhat different. But how small a part of mankind was that
nation. They, too, were perpetually prone to idolatry and iniquity. Their religion was but a system of shadows, which the
multitude very imperfectly understood; and the law far from
delivering them from the power of death, was itself "the
strength of sin" and the ministration of condemnation. How
destitute they were of that spiritual life which is the light of
men, may easily be inferred from their rejection of the adorable.Messiah, because he did not answer their carnal expectations.
" The light shined in darkness, and the darkness comprehended
it not."
In a word; from the original apostasy, man was enveloped
in the gloom of ignorance, sin, alid death. A forlorn traveller,
he wandered, either in perplexity or stupidity, through a dreary
state, without virtue or happiness, without God or hope. In
the solemn language of Scripture, " darkness had covered the
earth, and gross darkness the people."
Such was the unhappy situation of the world, before " the
Sun of Righteousness arose, with healing in his wings."  The
time when he should appear was appointed by the Father; and
every preparation was made to obtain him the attention and
homage of mankind. From the fall, a vast system of types
and symbols had been put in operation, that the faithful might
be assisted in their conceptions of his authority and offices, and
behold, with wonder, the hand of God conducting the accomplishment of the same gracious purpose in all the periods of
time. Prophets, like the planets of night, while yet the Sun




318               ON THE EPIPHANY.               [SERM.
was unseen, glowed with his beams, and, in harmonious concert,
proclaimed the certainty of his existence, and instructed the devout to be waiting for his appearance. The time when he
should come had been precisely foretold.  So well were the
predictions understood, and so decidedly applied to a Messiah,
that as the period of his coming drew near, all men were in expectation. At length, "the night was far spent; the clay was
at hand." Reason now stood at her zenith, in her proudest
lustre, and all men saw her insufficiency to conduct them to
their Creator or to holiness, or to the sure expectation of everlasting life. "The sceptre" was now about to "depart from
Judah," and "the lawgiver from between his feet," which
Jacob had anciently declared should not take place, "till
Shiloh came."  The second temple was shortly to be razed,
never to be repaired, in which Haggai'had proclaimed the
glory of the Lord should appear. The " seventy weeks" were
nearly numbered, which Daniel had ascertained should elapse,
from " the commandment to restore and build Jerusalem, unto"
the time of "'Messiah the Prince."  The Baptist was now on
the horizon, in pre-eminent brightness, as Isaiah and Malachi
foretold, announcing, like the morning star, the near approach
of "the Light of the world."  At this eventful period, when
the world had slumbered its appointed time, and attention stood
turned to the East, in expectation of a glorious appearance,
"'the Sun of Righteousness" rose upon the earth, "to give
light to them that sit in darkness and in the shadow of death,
to guide our feet into the way of peace."
It has been objected by cavillers, if such a light was prepared for the world, why were mankind so long left in darkness, and why are its beams so partially distributed? But does
it become us, with our finite powers, to scrutinize the wisdom
of the arrangements of God! What are we, short-sighted beings of a day, that we should presume to judge of an economy
which may have a thousand reasons that we have not knowledge to discern; and a thousand relations that we have not
capacity to comprehend? When thou art conscious, 0 skeptic!




XXX.]              ON THE EPIPHANY.                  319
that thou possessest all wisdom and virtue, and needest no instruction from thy Maker; when thou art ready to retire from
the light of yonder material sun, and bury thyself in the dens
and caves of the earth because it may not rise at the hour
which thou wouldest choose, nor shine equally, and at once,
upon all the nations of the globe, then turn thy back upon the
Sun of'the spiritual world, because thou art not satisfied with
the partiality of his course, nor with the time of his coming.
But, till then, be thankful for his light, and guide thy steps by
his beams. It is surely enough for us to know, that he came
at the time appointed by the Father. The devout mind will
discover, in the equal duration of the patriarchal and of the
Mosaic economy, before the Christian dispensation, an evident
adoption of an order, whose significance and end it may not
yet perceive, and will be fully persuaded, that the future economy will harmonize with the past, and the time of the Redeemer's appearance be finally manifested to have been appointed,
like all the dispensations of the Almighty, with infinite wisdom
and equity. Much more than to cavil at the councils of the
Most HIigh, does it become us to consider what are the realized
and expected effects of the coming of the Messiah.
And, in the first place, men are no longer in the dark with
regard to the Supreme Being, and his intentions towards them.
His nature and perfections are revealed. The purposes of his
government are disclosed. They are taught how they may
worship him acceptably, and find peace in his service. He is
manifested as their Everlasting Father and friend, anxiously reconciling a guilty world unto himself, through the gracious intervention of his beloved Son. Happy in a knowledge of his
divine unity and unbounded mercy, they are no'longer left to
the absurdities of idolatry, nor to the awful dread of an unknown deity; but are enabled to elevate their souls to the true
and only God, and with filial confidence to cry unto him,
" Abba, Father." The appearance of his Son in the flesh, is
the great proclamation of his care for mankind, and they are
assured by it of his readiness to grant unto them, through this




320                ON THE EPIPHANY.                [SERM.
Redeemer, remission of their sins, and the gift of the Holy
Ghost.
But further; by the appearance of this "light of the world,"
the moral sight of mankind is purged, and the path of duty
made plain before them. It is the office of light, to exhibit
things in their proper character, to give to the beautiful their
hues, to show the relations of the various, to enable man to
choose what is good, and admire the excellency of the works of
God. By the Sun of the spiritual world, the beauty of holiness
is illustrated; the virtues are shown in their true characters and
relations to each other; the soul is awakened from its state of
delusion, and enabled to choose what to practice, what to cultivate, what to admire; and a general light is thrown upon all
the situations and events of life. No longer need the children
of men wander in the mazes of doubt, inquiring, anxiously,
what is good, and what the Lord their God doth require of
them?  By the moral information which the Saviour hath diffused, and by the Spirit which he sends into the hearts of the
obedient, they are enabled to walk with safety, satisfaction, and
happiness, amidst the devious roads and perplexing difficulties
with which they are surrounded. Their path is as the shining
light; and by that increase of brightness which attends progressive holiness, it " shineth more and more unto the perfect
day."
But, above all, by this "light of the world," the darkness
has been dispersed which hung over the final destiny of men.
Heaven has been opened to the view of the faithful. They
have received anew, the adoption of sons, and to this adoption
appertains the pardon of their transgressions, the immortality
and pleasures of the Father's house.  The awful dominion
which death maintained over the human race, was founded
upon sin. This foundation the Son of God was sent to destroy. " In the end of the world he hath appeared, and put
away sin by the sacrifice of himself."  This done, he hath conmmanded the king of terrors to resign his sceptre; he hath rolled
back the clouds which rested upon the tomb; and, to the gaz



XXX.]              ON THE EPIPHANY.                  321
ing eyes of the anxious children of mortality, hath exhibited
beyond the confines of this transitory world, " a better country,
even a heavenly." " Thou shalt call his name Jesus," said the
angel to his virgin mother, "for he shall save his people from
their sins."  He "hath abolished death," saith the voice of inspiration, " and brought life and immortality to light."
In short, to redeem men from destruction and bring them back
to God, to virtue and to immortality, was the end of the manifestation of the Son of God. Effulgent in all the Father's perfections, "being the brightness of his glory, and the express
image of his person," he was peculiarly qualified to be set in the
spiritual firmament as that " light" which should " lighten every
man that cometh into the world." Before the brightness of his
shining, all other lights have had their lustre quenched, and hidden their diminished heads. Whatever there is of pure religion
and elevated morals in the world; whatever consoling hope we
have of the pardon of our God, and his grace and favour; whatever prospect there is of a restoration to man, of peace, dignity
and the divine likeness; whatever beams of comfort come to
the chambers of anguish, and to the bosom of grief, from the
well grounded assurance of immortality and a better world, all
are the effects of that " light" which " the Son of Righteousness"
hath diffused. It is by the power of his beams alone, that the
face of our desolate nature can be, in any degree, renewed. And
only when they have had fill course and operation, shall " the
wolf lie down with the lamb, and the leopard with the kid; and
the calf, and the young lion, and the fatling together; and a little
child shall lead them." As yet all nations feel not his blessed
influence. The analogy of the divine operations would lead us
to expect that his course would be progressive, and our knowledge of the corruption of the human heart, should prevent us
from being surprised, if men " prefer darkness rather than light,
because their deeds are evil." But moving on like the sun in
the heavens, in the greatness of his strength, he is unaffected by
the mists which rise from the earth to obscure his lustre, and
laugh to scorn their impotence, who hail him, only to tell him
VOL. 1.-21




322               ON THE EPIPHANY.                [SERM.
how they hate his beams. Upheld and guided by the power of
God, he shall not rest till all nations have seen his glory. Prophecy, whose exact veracity hitherto is a sure pledge of the future
fulfilment of her predictions, assures us that " in returning and
rest," the Jew shall " be saved," and that the fulness of the Gentiles shall come in;" that under the benign influence of this
" light of the world," " the wilderness and the solitary place shall
be glad, and the desert shall rejoice and blossom as the rose."
But I strive in vain to set before you, the effects of the coming
of the Messiah in their full extent and vast importance. It requires a position which would command a view of the number
and glory of the redeemed, and a ken which would embrace
eternity. Far short of this knowledge we must all remain, till
the period of the consummation of the work of this adorable
Being, " Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."
It is the glorious nature, and blessed influence of this "light
of the world," which renders the day of his rising a day of gladness and festivity. You are assembled, I trust, to commemorate
the event, with none but the feelings of Christians. As such,
the first effects of your contemplations will be, an overflow of
praise to God, and joy for mankind. What stupendous love has
our heavenly Father manifested in giving such a source of eternal light and life to his fallen creatures! WVhat a change is
wrought in their condition and expectations, by the prospects
which "the day-spring from on high" hath opened!  Great
should be our thankfulness and joy. The peal with which heaven
rang on the morn of the Nativity, should animate our hearts,
and to the song of the angels, " Glory to God in the highest, and
on earth peace, good will towards men," we should respond with
our utmost devotion, Amen; hallelujah.
But, while we rejoice in the rising of the Sun of our Righteousness upon our benighted world, we should be individually grateful that we are of the number who now behold his beams. What
tidings so glad have ever reached your ears, as the tidings of a
Redeemer's birth! How valuable is the knowledge, that we are




XXX.]             ON THE EPIPHANY.                 323
rescued from the doom of transgressors, and that " if we sin, we
have" a prevailing " advocate with the Father," in his own beloved Son. How precious is a clear information of the way, and
a certain promise of the means, by which we may please our
God, and arrive at the true end and perfection of our nature!
How ravishing is the assurance that the sceptre of death is
broken, and that the hours which are bearing us from this world,
are bringing us to immortality and heaven. Verily, blessed are
our eyes that they see, and our ears that they hear. If you have
soberly considered the unhappy condition of those of your fellow beings who know not the gospel; if you have properly
estimated the joy which you have in Christ Jesus, and your
privilege in being brought out " of darkness into his marvellous
light," you will be ready on this day, with the enraptured Seer
to exclaim, " How beautiful upon the mountains are the feet of
him that bringeth good tidings, that publisheth peace; that
bringeth good tidings of good, that publisheth salvation; that
saith unto Zion, Thy God reigneth."
Finally. It should be our study, to reflect in our lives the
lustre of that glorious Being by whom we are enlightened. In
acts of humility, piety and benevolence, we should put on the
Lord Jesus Christ. To all the appointed means of instruction
and grace, we should give heed, "' till the day dawn, and the daystar arise in our hearts." Being made the children of God and
of the light, it should be our principal care to walk answerably
to our Christian calling, and as becometh the children of light.
To no purpose do we admire the adorable condescension of our
Saviour, in taking upon him our nature, and being born of a
Virgin, unless we are penetrated with his humility and obedience, and induced to copy it into our lives.  In vain do we
solace ourselves in the beams of that love, which brought him
from the bosom of his Father, for our salvation, unless our
bosoms are warmed with his benevolent spirit, and we are kind
and compassionate to our fellow beings. Cold in our sense of
his goodness, and imperfect our return, if we do not rejoice in
every opportunity to eat of his bread, and drink of his cup, as




324               ON THE EPIPHANY.
he hath appointed, " in remembrance of him."  In vain do we
come to his light, and rejoice in the brightness of his rising, unless we " cast away the works of darkness," and, in all things,
" walk honestly as in the day." Impressed with a sense of the
distinguished excellence, with which the Church under her peculiar advantages should appear, the prophet calls to her, "Arise,
shine, for thy light is come, and the glory of the Lord is risen
upon thee."  And, doubtless, the moral scene would be grand,
harmonious and happy, as the order of the spheres, if every
Christian shone in the brightness of the common Lord, and reflected his beams in every direction. Be it yours, my brethren,
to imitate the Being you admire. The deluded Pagan who worships the material sun, offers not his homage without many ablutions. Look to it that your hands be clean, and your hearts
pure, when you come to prostrate yourselves before that Sun,
whom it is no idolatry to adore. So shall you render an acceptable service to the Redeemer, in celebrating his gracious appearance among men, and it shall fit you for the eternal commemoration of his love in that " city," which hath " no need of the
sun, neither of the moon to shine in it; for the glory of God"
doth give it perpetual day, " and the Lamb is the light thereof."




SERMON XXXI.
ON THE TEMPTATION.
MATTHEW, iv. 1.
"Then was Jesus led up of the Spirit into the wilderness, to be tempted of
the devil."
THE Church, from her earliest days, has set apart the season
in which the Saviour was tempted as a time of special
thoughtfulness, humiliation, and prayer. In happier times than
the present, in point of religious regularity, it wrought abundantly the peaceable fruits of repentance, and obtained a pious
observance. A revival of the ancient zeal, without its superstition, or its intolerance, is devoutly to be wished, but is hardly
to be hoped. If Christians at the present age are induced in the
Lent season, to present themselves frequently before the Lord,
and to turn their thoughts upon such subjects, as may promote
contrition for the past and future rectitude, it is as much as can
be expected. This easy observance of holy time is reasonable;
and its tendency is, to produce good fruits.
Among the subjects which are meet for attention, at this
season, that which it commemorates is a principal one. The
temptation of the Saviour has-been esteemed a very instructive,
yet mysterious part of the gospel economy.  Very many
different opinions have been adopted concerning it. Some have
objected to it; some have thought it attended with inexplicable
difficulties. But all that it concerns us to consider, may, I
apprehend, be reduced to these two general heads; the end of




326               ON THE TEMPTATION.               [SERM.
the Saviour's temptation and the circumstances of it. To these
let me now invite your attention. They are serious and instructive points, and deserve to be well understood.
Why, first, was the Saviour exposed to the assaults of Satan;
why did he endure the abasement in the wilderness?
We may justly view it as one end of this surprising occurrence
in the Saviour's life, that he who was to be the sacrifice for sin,
should be shown to be without sin. The law required for the
Passover a lamb without blemish. This was typical of the spotless purity which should be found in " the Lamb of God," who
should "take away the sins of the world."  The High Priest
who offered the Jewish atonenent, needed expiation for himself;
the sacrifice was made for him, as well as the people; it was
offered every year continually, and could never have effectually
put away sin. That the Saviour might offer himself, once for
all, and by the sacrifice expiate the guilt of man, it was necessary that he should owe nothing on his own account to the law,
but be a pure and spotless Being. In the temptation he passed
the trial. It was a furnace in which, if there had been one particle of dross in his nature, it would have been ascertained. But
he came out of the fire which he submitted to endure, unsullied
and all perfect, a lamb of infinite value, for its infinite purity.
As such, he was worthy to be accepted of the Father; as such,
our obligation to him is rendered the greatest possible; and
that he, as such, was made the price of our redemption, should
fill us with abhorrence of vice.
Again. It was desirable, that as the Adam who involved us
in ruin, fell a victim to the artifice of the prince of darkness, the
heavenly Adam, who was to restore us to life and blessedness,
should triumph over the adversary and foil his arts. When
man transgressed, he brought upon himself the tyranny of the
tempter. The rebel angel exulted in his subjection. Temptation was the weapon of his success with the sons of men, and in
his shrewd management of it, he placed his glory.  To free us
from the dominion as well as the punishment of sin, was a grand
object of the gospel dispensation. The Saviour appeared, not




xxxI.]            ON THE TEMPTATION.                 327
only to save us from the death that awaited us, but to break the
yoke which held us in bondage. Before his advent, the power
of Satan was great over men; from possessions he had power
over their bodies. Oracles and soothsayings attest his influence
upon their minds. It was therefore necessary, that the Captain
of our deliverance should break his power and destroy his
haughty triumph over fallen man. To have redeemed us, and
left his sceptre unbroken, would have been a less glorious work,
than crushing the rebel power that had beguiled man from God,
and held him in ignominious servitude. Evincing himself every
way adequate to the salvation he had undertaken for us, he met
the foe; he withstood the bold assault; he put the fiend to
flight, and, " as in Adam all" fell, " so in Christ" all triumphed.
Perhaps this was the period to which he in his life alluded: "I
beheld Satan fall as lightning from heaven."  If so, it was the
foundation of that joy with which his disciples said to him,
"Lord, even the devils are subject to us;" and of that promise,
by which we were assured, that against his " Church the gates
of hell shall never prevail."
Another reason for the temptation which Christ submitted to
endure was, that it behoved him to be made in all things like
unto his brethren, and to leave them a full and perfect example.
It is one considerable part of the calamity to which the fall reduced us, that we must meet such trials; that we must withstand such conflicts; that, with our prospect, the vigilance
required is greater. Adam had but one alluring object to withstand. His offspring have thousands. No man, I believe, is
insensible how much his nature suffers from its liability to
many and strong temptations. It is, undoubtedly, a just consequence of the first deviation from rectitude, founded upon that
principle of the divine government, upon which the strength of
the faithful is increased, and the difficulties of the negligent multiplied.  " To him that hath shall be given; but from him that
hath not shall be taken away even that which he hath."  The
adorable Redeemer chose to share all our griefs and taste all our
sorrows. The conflicts of virtue with the foe are not among




328               ON THE TEMPTATION.               [SERM.
the least, and how these conflicts might best be managed, man
needed to be taught. Infinite abasement! The Son of God
consented, in order to "bring in for us an everlasting righteousless," to be, like us, assaulted by temptation. In his resistance,
we see that man is not necessarily subdued by the greatest trials.
He may resist till the tempter shall flee. The Saviour's example and triumph are, in this point of view, of inestimable value.
The vicious they deprive of the blasphemous plea, we are delivered to do all these things; and the good man they furnish
with an encouragement, without which he might halt and sigh
on his difficult way, and perhaps despair. Life is, indeed, a
wilderness. Innumerable temptations assault ourfrailty. They
take us often in our feeblest hours. But with "' the Captain of
our salvation" before us, we are inexcusable if we yield without
resistance. With his success recorded for our instruction, we
cannot honourably compromise with evil, or be less persevering
than the foe.
Once more. It was a principal object of the Saviour's temptation, that we might thus be made happy in the knowledge of
a High Priest and Judge capable of feeling what our difficulties
are, and making that tender allowance for our frailty which the
best men need.  "In that he himself hath suffered, being
tempted he is able to succour them that are tempted." Destined to be our Judge hereafter, as well as our Saviour already,
nothing can more comfort us under the apprehension of his
coming, than that he was in our nature, has a sympathy for all
its sufferings, and knows the arduousness of the conflict which
his disciples endure. Our Intercessor in heaven, as heretofore
our visible High Priest, nothing can more inspire us with affectionate confidence in his offices than the assurance that " he can
be touched with the feeling of our infirmities," and know, from
experience, what are the graces which he needs ask for us of the
Father. To give us hope in the expectation of such a Judge,
and joy in the intercession of such a Mediator, the Redeemer
partook of all the trials of humanity, even of the strong and
complex temptations with which our adversary, the devil, seek



XXXI.]             ON THE TEMPTATION.                329
eth to destroy. By this we are made sensible that the laws he
has enjoined us are not severe, formed without regard to our
weakness and exposures. It teaches us to trust, that acquainted
with the struggles which those must have who resist evil, he
will adjust his gifts to their necessities. And it fills us with the
composing thought, that he who shall come in majesty to allot
our final doom, will be one sensible of our frailty and difficulties, and capable of judging us with infinite mercy and truth.
"We have not an High Priest who cannot be touched with the
feelings of our infirmities; but was in all points tempted as we
are, yet without sin. Let us, therefore, come boldly unto the
throne of grace, that we may obtain mercy, and find grace to
help in time of need."
The other point proposed, as completing all that it concerns
us to consider upon this subject, now solicits our attention,
namely, the circumstances of the event whose end we have ascertained.
These are many, and of an instructive nature. WVe shall
take them without reference to the order of time, and, in our
explication of them, be guided by the best authorities.
In the first place, we observe, the character of the being who
assailed the Son of God. It was the devil, emphatically styled
the Tempter. By this being, mentioned in Scriptures under
different names, we are ever to understand the head of apostates
from God; the contriver and finisher of all mischief.  That
angels and invisible beings are permitted to have interference
with the affairs of the world, is a doctrine to be found in the
ancient traces of tradition, and explicitly taught ns in the word
of God. These spirits are good and bad. While the hosts of
God encamp around us for our protection, the arch-fiend who
left his holy state, goeth " about, seeking whom he may devour."
No more is revealed to us of the history of these invisible beings than is sufficient to inform us that there are fallen ones
among them, and that we are obnoxious to their malignity.
Debased themselves, seeking by the conduct of other beings to
apologize for their own vileness, envying the happiness of the




330               ON THE TEMPTATION.              [SERM.
upright, they seek to sully the pure, and have bent their arts for
the destruction of man. The prince of these powers of darkness, too successfully, alas, assailed the innocence of Eden; and
wishing to blast the mean of restoration, he attacked the great
Redeemer in the wilderness.
Here, it is questioned, whether the tempter knew that the
person whom he assaulted was the Son of God. Considering
the temptation as a part of the plan of redemption and instruction adopted by God, it to me appears a matter of no consequence whether he did or did not. But, says the objector, if he
did, how foolish the story; the subtle fiend would never have
attempted where he could not have expected anything but defeat and disgrace. There is more of sound than sense in this
remark. Bad men, whose understandings are perverted, and
whose malice is intense, often essay the most foolish projects;
and it will be difficult to conceive any thing too bold or extravagant for the devil to undertake. On many accounts, however,
it is probable that the tempter only suspected, but was not indubitably certain of the high character of Christ. Both his
suspicions and his doubts seem to be expressed by his repeated
address, " If thou be the Son of God." That the invisible spirits
did not wholly comprehend the mysteries of the redemption
which God designed to effect for mail, is evident from many
passages of Scripture.  "Which things the angels desire to look
into."  "That now unto the principalities and powers in heavenly places, might be known by the Church the manifold wisdom of God."  But, that man was to be redeemed, and that it
was for this purpose Messiah was born into the world, they
clearly understood. Witness their carols on the night of his
birth, and the joy which the Saviour assures us they feel in
heaven when one sinner repenteth. Of this knowledge, it is
probable, the tempter partook. He had observed the prophecies, for, a genuine deceiver, he could quote Scripture to conceal
his baseness. He had seen the movement of Christ's birth, and
heard the acknowledgment of him by angels, sages, and men.
He therefore could not but have had some conception of the




XXXI.]           ON THE TEMPTATION.                  331
office and business of Christ, if he was ignorant of his character. Finding him hungry in a wilderness, his suspicion of his
high dignity as the Son of God wavered. He madly thought
to prove him.  The moment was favourable.  If he could
draw him into sin, he should triumph over the Being who was
intended to "bruise his head," and confirm the mischievous
work he had accomplished in the garden. Thus thinking, he
entered the wilderness, and doubtless, in some friendly form
and beguiling air, accosted the lonely Saviour.
This appears to be the truth of the case. The father of mischief, the chief of apostates, he who was thrust from heaven,
and had ruined man, in deceitful form assaulted Christ. Of his
divinity, he had suspicions. Of his designation to recover man,
he had no douibt. He thought by one mad effort to try him, if,
haply, he might again defeat the conditional counsel of heaven,
as it respected the happiness of the human race.
And what may we infer from this circumstance, of the event.
First, a confirmation of the humanity of Christ. The Godhead,
his divine nature, was unapproachable by temptations; especially by such as were borrowed from earthly scenes, and addressed to worldly desires. The ancient heretics, who denied
the humanity of Christ, were quite as inconsiderate, though not
so impious as the modern ones, who deny his divinity. They
must have forgotten the hungering of the Saviour, and neglected
to advert to the truth, that the Godhead cannot be tempted. In
this incident we have a proof that he was made like unto us,
that he partook of the nature of her who bare him.
From this circumstance of the Saviour's temptations we may
also learn, that to such trials and assaults the best men are
liable. The Author of our hopes was made perfect through
suffering. The adversary was not distanced by his excellence.
IHe endured the conflict with inducements to evil. He waged
the warfare with sin. Let none of his disciples, then, expect to
be exempt. Can they be so faithful as to merit no chastisement?
Can they be so good as to need no trial? Can they be so perfect as to be above the reach of the prince of darkness?  Let




332               ON THE TEMPTATION.
them, rather, expect to have severe trials allotted them, and,
while they stand, "' take heed lest they fall."
Lastly; from this circumstance we learn the great malevolence of the Tempter. This was sufficiently seen at the fall of
man. Terrible must be that malice, which could set its eye
upon innocence and happiness like that for which our race was
formed, and seek to destroy it. But when we behold the chief
of the "principalities and powers" with whom, St. Paul says,
we " wrestle," assaulting the very son of God, and endeavouring to overthrow the deep and gracious counsel of redemption,
nothing can give us a stronger sentiment of the turpitude and
malignity of him and his fallen race. Heinous must have been
the apostacy which could render an order of angels so depraved.
It should keep us ever awake against his insidious wiles; and
alarm us at the depth of depravity, to which a nature become
sinful, and given to itself, may sink. " Be sober. Be vigilant,
because your adversary, the devil, as a roaring lion, walketh
about seeking whom he may devour."




SERMON XXXII.
ON THE TEMPTATION.
MATTHEW, iv. 2.
"And when he had fasted forty days and forty nights, he was afterward an
hungered."
H AVING, in a preceding discourse, ascertained the ends of
the Saviour's temptation, and considered the nature and
views of the Tempter who assaulted him; I now would turn
your attention to another illustrious circumstance;. one that, by
churchmen, should be well understood. It is the fast which
Christ observed in the wilderness, previous to the open attack
of the adversary. All three of the Evangelists who have recorded this incident of the Saviour's life, inform us that he continued fasting for "forty days" before the commencement of the
temptations which they relate. St. Matthew's words, as being
the most explicit, I have placed at the head of this discourse.
"And when he had fasted forty days and forty nights, he was
afterward an hungered."
It will first be asked by our minds, why the Son of God
fasted at all? He had no sins to expiate by this penance; nor
had he any unruly desires to restrain by this self-denial. Why,
then, did he withdraw from the gay scenes of life, and subject
himself to this fast? Let us adjust our ideas of this attendant
circumstance of his temptation, and then we may discover reasons to satisfy the mind.




334               ON THE TEMPTATION.                 [SERM.
By his fasting, we are not to understand the mere abstinence
from food, or denial of gratification to craving appetites. He
was not "an hungered," till the forty days were ended. He
felt no wish, nor want, for sustenance during that time. His
fasting, therefore, did not consist in a restraint put upon the
cravings of nature. It is rather to be considered as signifying
a withdrawing into retirement, that he might give himself to
serious meditation, earnest prayer, and the most ardent devotion.  To assist him in these, he became wholly free from the
indulgences of life, sought the wilderness, and was absorbed in
pious reflections and acts. This seems to be the true idea of
his fasting.  Indeed, the word is often used in the sacred
volume to express humiliation and prayer, in conjunction with
abstinence; and the latter, considered but as a help to the former.  In this sense, there are purposes in virtuous life, for
which it is necessary. The Saviour used it the night before his
selection of his disciples. IHe declared, that one kind of miracle
was not to be effected without fasting and prayer. We find innumerable instances of the use of it by the servants of God, to
his acceptance, and their benefit. Mere abstinence itself can
have no merit. Unless it be necessary to assist our devotions
and virtue, it is idle to afflict our souls. But in conjunction
with humiliation and prayer, as. their assistant, it is of high
commendation in the word of God. If, with this idea of fasting, we follow the Saviour into the wilderness, we shall see
satisfactory reasons for his miraculous fast.
The reasons appear to be reducible to two: that he might
prepare himself for the mighty work in which he was about to
engage; and, to qualify himself to withstand the temptations by
which he was to be assaulted.
One object of the Saviour's fasting was, to prepare himself
for the mighty work in which he was about to engage. He had
just received baptism of John, and the Holy Ghost had proclaimed him the Messenger of the Most High.  He now was to
enter upon his ministry. A work of such solemnity and magnitude was not to be undertaken lightly nor rashly. It was a




XXXII.]          ON THE TEMPTATION.                  335
work in which infinite interests were involved; in which he had
much to do and much to suffer. Impressed with its magnitude,
he withdrew. In solitude he sought the Father. tie gave
himself to fasting, meditation, and prayer, that he might come
forth with strength, and be prepared for the mighty business in
which he was to engage. Thus had the prophets an(l saints
done before him. Thus did he before he chose and delegated
his disciples. The Father had declared, that a fast which did
not consist merely in afflicting the soul, was by him aipproved.
The Saviour, therefore, exemplified in his fast the dictates of
religion and reason, and, in this example, instructed mankind
to forbear to enter upon sacred or important functions, without
serious reflection and communion with God.
But, it may be considered as another reason of the Saviour's
fasting, that he would be in the best condition to meet the
temptations by which he was to be assaulted. We read, that it
was for the purpose of being tempted, that the Spirit impelled
him to go into the wilderness. It was impossible that, as Immanuel, he could be overcome by the Tempter. But, in his
moral life, he conducted wholly as man, that he might be our
perfect pattern. That circumspection, self-examination, serious
reflection, and humble prayer, which constitute the substance
of the fast which the Lord hath chosen, are the best preservatives
from vice and folly. " Watch and pray, lest ye enter into
temptation."  To teach his followers, who he knew would be
exposed to vice, how best to strengthen themselves against her
assaults, he, as a man, prepared himself for the temptations
which awaited him by this timely fast. By collecting himself
in retirement, and seeking strength of the Most High, he was
well qualified to meet and vanquish the foe, and, in this point
left ":' us an example that we should follow his steps."
But, notwithstanding these reasons do away the difficulty,
with which we conceived why the Son of God fasted at all;
notwithstanding they show us the perfection of our exemplar,
and an admirable wisdom in the selection of the time, there
arises another question relative to this conduct of our Lord.




336               ON THE TEMPTATION.              [SERM.
Where was the necessity of his fasting "forty days?"  The
purposes which have been mentioned, might have been accomplished in a shorter period. Indeed, in this prolonged fast he
cannot be our example. Nature is not equal to it. In him it
was miraculous. Why, then, the unremitted solitariness and
fast of Christ for " forty days?"
This question will unfold to us one of the chief beauties of the
divine dispensations.  "Known unto God are all his works
from the beginning."  They are all connected. Harmony pervades the whole. In the economy of nature it is delightful to
trace the analogies between different parts, to see one operation
leading on another; to observe in the less, true emblems of the
greater, and to mark, how all parts together form one august
whole. In the economy of grace, most analogous to that of nature, it is not less delightful to study the connection of remote
parts; the gradations by which the uniform, sublime whole, is
unfolded. Types, ordinances, prophecies, form links by which
most distant events are connected, and, doubtless, when our
souls shall contemplate the reasons and completion of the whole
scheme, they will behold a more affecting display of the divine
character, than even the august system of nature exhibits.
This seemingly strange circumstance of the Saviour's fasting
for no less nor greater time than "forty days and forty nights,"
acquires wonderful propriety and use, when viewed in conjunction with previous events, in the divine dispensations.  When
Moses, the promulgator of the Law, was preparing in Mount
Sinai the two tables of commands which he was to give to the
people, it is related of him, that " he was there with the Lord
forty days and forty nights, and did neither eat bread, nor drink
water."  He fasted that his people might be forgiven, and
received into divine favour; he was engaged in close converse
with the Lord, who alone was with him in the Mount, and,
having been miraculously sustained in life without means, he
would descend to the people with a convincing attestation of his
authority.
When Elijall, the restorer of the law and recoverer of the




xxxii.]           ON THE TEMPTATION.                   337
people from idolatry and ruin, was qualified by Deity for his
arduous work, we are told, that he went through the wilderness'"in the strength of" one refreshment "forty days and forty
nights." Thus assured of the divine power, with, or without
means, to strengthen and support him, he pursued his rout:'unto Horeb, the Mount of God;" and, having received the
instructions of Jehovah, entered upon the delegation of officers
and the reformation of the people.
These two most eminent of the instruments of the Almighty,
in conducting his divine dispensations, were illustrious types of
Christ. And as they each were in the wilderness " forty days
and forty nights," without eating or drinking, preparatory to
their work, it behooved him, whose authority was greatly to be
attested, by his uniting in his life a wonderful fulfilment of innumerable prophetic types, to observe a similar fast. Why the
term " forty days and forty nights" was preferred at first, we are
unable to determine.  The Jewish rabbins have some vague
conjectures about it. But it is best to refer it to the choice and
inscrutable wTisdoin of God. If we consider that the waters of
the deluge were " forty days and forty nights" coming upon the
earth; that forty years the Israelites did penance in the wilderness; that forty stripes were the appointed punishment for
malefactors; that forty days were allowed the N!inevites to
repent; that forty years from the ascension of the Saviour impenitent Jerusalem received her punishment; that Moses, Elijah,
and Jesus Christ fasted, each "forty days and forty nights," we
must admire the uniformity of the divine economy, and believe
that this period was not without reason so singularly distinguished. It chiefly concerns us, however, to dwell on the
fulfilment of the ancient types in Christ. This will satisfy us,
why he fasted for this particular space of time. As Moses and
Elias, by being thus sustained miraculously, were assured of the
divine sufficiency for their aid, so Christ, in like manner, was
animated to meet his temptations, and to fulfil his ministry by
the assurance of the power of the divine, to sustain his human
nature without the use of food or rest. As their miraculous
VOL. 1.-22




338              ON THE TEMPTATION.
sustenance attested their mission, his qualified him to enter on
his work with high authority. By his fulfilment of remote
types which, under the law, foretold in figure his advent and
offices, we have a resistless proof, that it is he "of whom Moses
and the Prophets did write;" in whom all the arrangements,
symbols, and mysteries of the divine economy, meet their explanation and significance. When we thus see the connection
between the parts of revelation, from the first communication
from Jehovah, to the promulgation of the gospel; when we
behold little matters rising into consequence as emblems of
greater ones, when we observe all tending to form one complex,
yet uniform, one stupendous, yet clear system, we cannot but
infer, as we do from the harmony, design, and order of the
works of nature, that one is the author and one the end of the
whole; the Author, God; the end, his glory; in the happiness
of his creatures.




SERMON XXXIII.
ON THE TEMPTATION.
MATTHEW, iv. 2.' And when he had fasted forty days and forty nights, he was afterward an
hungered."
UTPON the subject of the Saviour's temptation, which has
already occupied much of our attention, we come now to
consider the particular enticements which the Tempter used, and
our exemplar withstood.  From the contemplation of them
many useful hints will arise, for they were such temptations as
are common to man, most insidiously adduced, and powerfully
urged.
When the Messiah had ended his fast, so timely, proper, and
significant, the fast of "forty days," the sacred records inform
us " he afterwards was an hungered." Here some may stop to
wonder that the Son of God should be capable of being hungry;
especially after enduring, without wish or need for food, a fast
of so long duration. But if he had suffered hunger before the
forty days and nights, his fast, as to its typical and miraculous
nature, would not have been complete; he would not have derived from it so full assurances, and its uses, to us, would have
been curtailed. And if he had continued free from hunger,
after nature was restored to her usual course, and the divine
power withdrawn, which sustained her without the usual or any
means, we could hardly have believed him man. He had taken




340                ON THE TEMPTATION.               [SERM.
upon him our nature, with all its natural infirmities, liabilities
to pain and mortality. Without continual nourishment, this
nature fails, and craves, and feels, indescribable torture. He
then, after passing forty days and nights without taking any
food, must, if he were human, when the miracle which had supported him ceased, have felt all the worriment of appetite haunting for nourishment with unmanageable cries. Besides, to wish
and want for lack of food, to suffer pain, is one of the dire consequences of the first trangression.  Before the fall, if man felt
the smallest inclination to solace his palate, he anywhere stretched
forth his hand and gathered salubrious food. Nature, the moment she indicated a wish for sustenance, was gratified. Hunger,
that most wearisome of bodily sensations, that feeling which
every man dreads, and no one who has not felt its tortures, and
witnessed the horrid expedients to which it has sometimes driven
men, can well express. IIunger was not known in Eden. It is
an ingredient in the bitter cup, which fallen Adam devolved
upon mankind, to be their portion while they continue in his
nature.  To drink the dregs of this cup, to carry all our griefs,
was a determination of the Saviour's love. That he might be
in all things like his brethren, and by enduring all the painful
consequences of sin, open to man that heaven whose inhabitants
"' shall hunger no more, neither thirst any more," nor be liable
to' any more death, the Son of God, though " all the beasts of
the forest" were his, and " the cattle upon a thousand hills," submitted himself to endure the pains of hunger. In a lone desert,
without one visible creature to commiserate and assist him, nor
any apparent possibility of immediate relief, his sensations of
hunger must have been excessively keen. This species of humiliation and distress he experienced in as great a degree, as
any of the race whom he came to relieve, even the most destitute
wretch, in the humblest vale of poverty. But as he was led into
the wilderness to be tempted, his experience of this kind of human misery, at the particular time, answered a useful end. It
gave an opportunity to the tempter, of making the trial of his
obedience under the greatest advantage. And, accordingly, it




xxxIII.]          ON THE TEMPTATION.                 341
was while Christ was suffering the pangs of hunger, in a most
dismal, barren place, that he determined to accomplish his purposes.
" And when the tempter came to him, he said, If thou be the
Son of God, command that these stones be made bread." Never
was a temptation more advantageously timed, or cunningly
urged, than this. Christ was experiencing uneasy sensations for
want of food to satisfy the cravings of nature. He had no immediate prospect of relief. The wilderness was barren and uninhabited, save by ferocious beasts.  Insidiously the tempter
argues, Surely, if thou art the Son of God, it is strange thou
shouldest be left thus destitute. Thou must have power to convert these stones into bread, and, certainly, thy necessities will
justify the act. Either thou art unable, and a poor outcast from
God, or thou canst relieve thyself as I advise, without incurring
his blame who placed thee in this situation. How many enticements to wrong can be gilded with plausibility by a depraved
mind!  But the Saviour discovers in this seemingly just and
friendly expostulation, a temptation to gross sin. It would lead
him, without his Father's will, to endeavour, unnecessarily, to
prove his Sonship, and to relieve his necessities by unauthorized
means. The former was to distrust the truth, and the latter the
good providence of God. To render Christ guilty of this distrust, to shake his faith in God, and in his own character, was
the object of the tempter's first proposal. Had he succeeded in
this, the foundation of duty, of worth, of strength, of everything
excellent in Christ would have been destroyed, and by this one
blow the enemy would have defeated the counsels of heaven,
and destroyed the last, best hopes of man. Recurring to the real
source of wisdom and truth for his defence, the Saviour, with
infinite dignity, replied, "It is written," the word of God, the
only proper rule of conduct, declares, "Man shall not live by
bread alone, but by every word that proceedeth out of the mouth
of God."  By recurring to the Scriptures, he instructed us that
they are the only proper rule of belief and life, and by recurring
to the Old Testament, he taught us that whatever was morally




342              ON THE TEMPTATION.               [SERM.
right in the Jewish dispensation, as distinct from their ceremonial and political institutes, is binding upon Christians, and of
perpetual obligation.
It is remarkable, that the passage to which the Saviour alluded, is a declaration to the Israelites, respecting the gracious
appearance of the Most High for them, when they were an hungered in the wilderness, in which they sojourned forty years.
Moses, recounting to them the events they had witnessed, reminds them that the Almighty " humbled them, and suffered
them to hunger that he might prove them, and know what was
in their hearts, whether they would keep his commandments or
no."  And that when they were hungry, and unable in the wilderness to obtain food, his providence came to their relief, in a
miraculous supply of such bread as neither they nor their fathers had known, "that he might make them know that man
doth not live by bread only, but by every word that proceedeth
out of the mouth of the Lord, doth man live." They were first
left to hunger and then satisfied, not with usual means, but by
a supernatural supply, that they might be impressed with this
grand, eternal truth, that the providence of God should be man's
trust in every exigence, by whose blessing alone food has power
to sustain us, and who can by any other means, or with his
word alone, as effectually uphold us in being.
From this passage the Saviour chose the reply with which he
foiled the first attack of the adversary. It met and answered
all he had advanced. Infinite and incessant are the truth, and
goodness, and power of the word.of Jehovah. It is this word
which gives to everything its being and its efficacy. This had
declared him his Son; this had placed him in a situation of
hunger; this could relieve him when it was fit, and without
this no substance whatever could nourish or affect him. To
have attempted a miracle, then, without his Father's will, to
prove his character or to relieve his wants, would have been indicative of disbelief and distrust in the word of God. To have
done it solely at the instigation of Satan, without prospect of
any benefit. was incompatible with his divine nature, and would




XXIII.]         ON THE TEMPTATION.                 343
have been an aggravation of the fault. He might justly have
answered, Confirmation of my character as the Son of God I
need not for myself. None else are here to witness it but yourself, and on you it would be lost. But he deigned not to consider the suspicious suggestion with which the tempter introduced and urged his expostulation. The thing he advised was
in itself wrong and ineligible, and nothing could make it right
or necessary. He, therefore, spoke immediately to the advice,
and instructing while he repelled his foe, answered to this
effect: I am, indeed, distressed with hunger; it is an allotment
to human nature; the Almighty can convert it to some good
end; could I, without his will or blessing, obtain bread, it would
be useless or injurious; he can supply my wants, and in his
own good time will come to my relief; "It is written, man
shall not live by bread alone, but by every word that proceedeth out of the mouth of God." The answer was as complete as
the temptation was insidious, and the tempter, confounded, urged
his first expostulation no more.
Having now seen the point at which the tempter aimed his
first assault upon Messiah, namely, his faith in the truth and
good providence of God, we will pause and observe the instructive lesson it conveys. It has already been observed, that the
temptations which Christ encountered, were such as are common
to men. With us, as with our Lord, the tempter's first effort
and wish is, to excite our distrust in the promises and providence
of the Most High, and thus destroy the foundation of all goodness and peace.
There are two ways in which men are most liable to fall into
this most dangerous temptation. The first is, when they are led
to believe that they are outcasts from the Almighty, utterly excluded from his care, and reprobated from the beginning to
misery. There are some, whose adverse fates, whose gloomy
imaginations, whose terrible apprehensions of the requirements
of the Most High, or whose unfortunate choice of books and
company, have rendered them victims of this despondence.
When those who strive to believe, and live according to the re



344               ON THE TEMPTATION.               [SERM.
quirements of the Gospel, thus droop under the thought that
they have not, and can have no interest in the care and mercies
of God, we can in no way account for it, but that they are
urged into this distrust by the adversary, who endeavoured in
this way to destroy the integrity of Job, and with a similar
temptation tried the Redeemer of the world. Such should consider that the proffers of happiness depend not on their feelings,
but upon the infinite and unchangeable love of the Most High.
They should reflect that the offers of peace and joy are general,
made to all, not excepting aily but those who choose to except
themselves. Let them seek and cultivate a sincere faith in
Christ, and endeavour in every duty to walk uprightly; and
then, if distressed with the thought of being irrevocably and
unconditionally cast off by the Creator, and reprobated to eternal misery, let them consider it as suggested with evil design by
the enemy of man's happiness and his Maker's glory, and recurring like their Saviour for an instrument of defence to the storehouse of all truth, repel the insidious suggestion with, "It is
written;" "Him  that cometh unto me, I will in nowise cast
out." Can the sad victim of despair in this way gain no gleam
of comfort? Does it seem strange, if he may hope, why the
thought which depresses him has such hold of his mind?  Let
him look up, and behold even the Immanuel urged by the
grand seducer, to infer from his dismal condition when hungry
in the wilderness, that his Father had abandoned him, that he
could not be the Son of God. If, notwithstanding this, he can
see nothing but displeasure and wretchedness for himself, let
him resolve, as the safest experiment he can make, and the most
prudent conduct he can pursue, to comply with this advice of a
venerable divine of our Church, to the unhappy children of despair: "In thy strongest encounter, wait still on Christ till lie
comes, and commit thyself in well doing into his hands, as into
the hands of a faithful Creator; say with Esther, I will go to
the king; if I perish, I perish; it may be he will reach out his
sceptre graciously, and I shall live; but if I must needs perish,
I will perish under the wing of my Lord and husband." This




XXXIII.]          ON THE TEMPTATION.                345
advice is inimitably tender and judicious. Would heaven it
were followed by every human being! All men would then be
indeed saved; for none who shall be found under the wing of
the Redeemer can possibly be lost. They only shall perish
who, when with the most affectionate entreaties he would have
"gathered them, as a hen gathereth her chickens under her
wings, would not;" but gave themselves to follow their own
devices, and to walk after the counsels of their own minds.
Another, and more common way, in which men are led to
distrust the good providence of God, is when they are filled
with dissatisfaction with their condition, and are prompted to
the use of any unlawful means. If they are urged into any
wrong, thinking that their necessities will justify it; if they aim
at the attainment of any good by sinful means; if they neglect
with patience to pursue the paths which Deity has marked, and
resolve to accomplish their wishes by their own devices; or if,
in their necessity, they look anywhere for help but to the Almighty, then are they guilty of that to which the enemy tempted
Christ. Dreadful is your situation; loud are the calls of nature; you must and ought to live and do well by yourself;
your situation will justify it, are arguments whichl have led to
many a nefarious act.  Those who are influenced by them
might with equal rectitude in time of hunger be led to despise
the care of Providence, and induced to command stones to be
made bread.  It is Machiavelian morality; it is among the
basest of atheistical principles, that "the end will justify the
means."  Nothing which is in itself wrong, can, by adventitious
circumstances, be made right.  Our duty is to consider all
means as efficacious only through God's blessing, and to seek
them conformably with his will. In whatever situation we are
placed, we should not have our assurance of his constant agency
shaken, nor, in a fit of despair, murmur at his allotments, and
think by our own expedients to forego his time.  Are we
pressed by most urgent reasons, the support of, the safety of,
reputation; the care of a family; the cause of benevolence?
If we cannot accomplish these or any objects without deviating




346              ON THE TEMPTATION.
from rectitude, it is better with virtuous resolution to risk the
issue with the providence of God. He appointed no means to
be improperly used; it is not by bread alone, but by his word
we live; he can, therefore, come to our relief, inl ways unexpected and gracious. With Christ, then, we should not prefer
our own efforts to the power of his providence. Safe is our reliance on him to the last emergence; for if he smite the flinty
rock, water shall flow to refresh the thirsty, and he can rain
manna from heaven for his faithful people, when hunger seizes
them in the wilderness.




SERMON XXXIV.
ON THE TEMPTATION.
MATTHEW, iv. 5-11.' Then the devil taketh him up into the holy city, and setteth him on a pin.
nacle of the temple, and saith unto him, If thou be the Son of God, cast
thyself down; for it is written, HIe shall give his angels charge concerning
thee; and in their hands they shall bear thee up, lest at any time thou dash
thy foot against a stone. Jesus said unto him, It is written again, Thou
shalt not tempt the Lord thy God. Again the devil taketh him up into an
exceeding high mountain, and showeth him all the kingdoms of the world,
and the glory of them; and saith unto him, All these things will I give thee,
if thou wilt fall down and worship me. Then saith Jesus unto him, Get
thee hence, Satan; for it is written, Thou shalt worship the Lord thy God,
and him only shalt thou serve."
A LREADY  we have considered the end of the Saviour's
temptation, and among the circumstances of it, the character of the tempter, the fast which Christ endured in the wilderness, and the nature and issue of the enemy's first assault.
Rebuffed, as we left him, in his attempt to draw  the Messiah
into a distrust of the truth and good providence of God, he
framed another scheme of an opposite nature. Though vanquished, he did not desist from his purpose, but pursued it another way; and, on the Saviour's firm confidence in his Father,
grounded his second attack. It is thus that the best principles
and motives, by being wrongly directed, are converted into
causes of error and transgression.
The nature, and issue of the second temptation, and the instructions it contains for us, now solicit our attention.  The aim




348              ON THE TEMPTATION.                [SERM.
of it was to excite him who would not distrust, to presume upon
the word and power of God; and because he placed no reliance
in the efficacy of means without the divine blessing, to scorn
the appointed use of them, and cast himself against nature and
reason, without any effort or precaution of his own, upon the
misconstrued promises of the Most High.
To give opportunity and plausibility to this temptation, the
sacred historian relates: " Then the devil taketh him up into the
holy city, and setteth him on a pinnacle of the temple." Upon
the mode in which Christ was brought to this situation, there
have been. many inquiries, and many opinions. Some expositors, of high character, have supposed that the whole temptation
was transacted in vision, and that the tempter only raised in
the mind of Christ all illusive scene of Jerusalem and the temple. But the narratives of all the Evangelists evidently give to
the transaction the face of reality; and the supposition of an
ideal management is, at least, arbitrary, if not unnecessary.
Other writers have understood that the evil spirit, by the permission of the Most High, had power over the body of Christ,
and conveyed him from the wilderness to the temple, miraculously through the air. This opinion is the most general, and
commentators who advance it, are of the most respectable authority. But there is another solution proposed by an eminent
divine, and adopted by many, which, though it has not the
greatest number of advocates, is to me, I confess, the most satisfactory. It is this; that the tempter, being in some friendly
form, is said to take Christ up into the holy city, as a man is
said to take his neighbour to any place, when he pursuades him
to accompany him thither; and to set Christ upon a pinnacle of
the temple, as in common language we are said to seat a person,
when we conduct him to his seat; or to place him when we
lead him to his position. The word rendered in the translation
" taketh," is used, by the best profane writers, to express the
act of a person when leading a companion from one place to another. It often, too, has this signification in the sacred volume;
and this use of it, is indisputable in one passage, which is very




xxxIv.]           ON THE TEMPTATION.                 349
analogous to the text. When the three favoured disciples were
conducted by their Lord up a mountain, that they might witness his transfiguration, it is written, then "Jesus taketh Peter,
James, and John his brother, and bringeth them up into a high
mountain." It will not be here supposed, that they were supernaturally carried by Christ, but that, going himself, at his instigation, they accompanied him to the spot, which he had selected for the august display of his character. In like manner,
without the difficulties of conceiving the scene of this temptation to be only imaginary, and without the uncouthness of the
idea of the Son of God transported in the hands of the devil,
through a long tract of air, we may naturally, and in strict
conformity with the usual and almost invariable sense of the
phrase in the original text, suppose the tempter to have attended
Christ from the desert, to the holy city, invited him into the
temple, and conducted him up to its battlements. This seems
to be an adequate and natural way of explaining how the
Saviour was taken by his adversary to the holy city, and placed
in the situation upon the temple, in which the text represents
him. It is objected, how, then, was he tempted in the wilderness? IHle was there forty days tempted; none of the Evangelists say that the wilderness was the only scene of the three particular assaults, which they have recorded. Nor is this objection
avoided, by supposing him conveyed in any other way, to the
pinnacle of the temple. It is also objected to this solution, that
St. Luke, after relating the temptations, says, " Jesus returned
in the power of the Spirit into Galilee."  He does so. But, he
must be considered as meaning that, he returned from the place
where the tempter left him. This was on the summit of the
exceeding high mountain, where he repelled the last assault, respecting which, there is no certainty that it lay in the wilderness; and, indeed, that mountain does not, to which tradition,
at this day, points as the place where the Messiah withstood the
allurement of the kingdoms of the world, and the glory of
them. A greater difficulty arises from the distance between the
wilderness and Jerusalem, which, upon the smallest calculation,




350               ON THE TEMPTATION.               [SERM.
could not have been less than twelve miles. This is, indeed, a
considerable distance for our Lord to have travelled, situated as
he was. But, of opinions, which all are attended with some
difficulties to finite minds, a wise man will ever adopt that
which has the fewest and least.
But I urge not the opinion, nor dwell longer upon the criticism. You will pardon the introduction of it. It originated
from a desire to show to the thoughtless scoffers at this part of
his life, in whom  we believe, that it may, without force or
sophistry, be so explained, as to appear neither so wonderful as
to be incredible, nor so strange as to be ludicrous. After all,
more time, perhaps, has been spent upon this point than it required. I preach to believers; to whom it is of less consequence to know in what way the Saviour was conveyed to the
battlement of the temple, than how he converted his situation
into a place of triumph.
Christ had repelled the first temptation with his full assurance
of the power and goodness of God. Having brought him to
the lofty battlement on the top of the temple, the tempter's second aim was to draw him into sinful presumption, by inducing
him to cast himself down headlong, that he might thus prove
the readiness of the Most High to save him, and publicly evince
himself the Son of God. To enforce his expostulation, this
father of hypocrites, as well as liars, this most subtle seducer,
feigns a reverence for Scripture, and, impiously imitating the
wisdom of Christ, urges his temptation with, "It is written."
What cause of shame to those, who, deeply interested in the
sacred volume, are yet utterly ignorant of its contents! What
a plain lesson to all, to " judge no man" to be certainly right and
good, because he is well versed in the sacred volume, and can
quote holy writ upon all occasions. The best things may be
abused.  Even Scripture may be perverted by the wicked.
"If thou be the Son of God, cast thyself down, for," says the
tempter, "it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at
any time thou dash thy foot against a stone."




xXXIV.]          ON THE TEMPTATION.                 351
It is the unceasing artifice of the enemy to make men err by
urging them to extremes. If they are not prodigal, they may
be covetous. Though they fly the pleasures and dissipations of
the fool, they may sink into the selfishness and austerity of the
monk. Though they do not despair under the threats and
frowns of the Most High, they may become arrogant in his
promises and smiles. So subtle is vice, so beset are we with
evil, that our very speed in recoiling from one error, may hurry
us into another. How few of mankind do we behold travelling
on steadily in the path, equidistant from all extremes, where
virtue generally sojourns, and peace is found. The temptations
of the Saviour were such in their nature, as are common to
men. He had just withstood the most powerful solicitations to
distrust; while full of confidence in the truth and good providence of God, the tempter hopes to seduce him into presumption. The Most High is able to preserve thee, he has promised
to do it; " cast thyself down." But the Author of our religion
was too calm and considerate to vibrate to extremes. The velocity with which he avoided evil, was under his own control.
EIi knew the narrow line where virtue borders upon vice. It
was a vain expectation that he would not distinguish between
faith and vanity, between trust and presumption. His regard
for the Scriptures undiminished by the abuse of them, he recurs
again to the treasures of truth, for a weapon of defence; he
finds it in the reproof of Moses to those who, in the wilderness,
demanded miraculous tokens that Jehovah was with them; and
he at once repels the subtle deceiver with, "It is written, Thou
shalt not tempt the Lord thy God."  This passage from the records of revelation showed at once, that, great and infallible as
are the promises and power of God, no one may safely expose
himself to danger, for no other purpose than to be miraculously
preserved; nor urge him to anger by seeking to try the extent
of his goodness, and to extort from him unnecessary evidences
of his providence and power. While the answer rectified the
Scripture the tempter had perverted, and gave him his rebuff,
it keenly reprimanded him for the work in which he was en



352              ON THE TEMPTATION.
gaged. Vexed with reproof, as well as disappointed in his
wishes, he could not defend his expostulation, but hoped, alas!
like the infatuated Balak, to accomplish his nefarious project, by
trying, yet again, in another place.
Such was the second triumph of our Lord. The instructions
which we derive from what has been said, are the exact counterpart to those inferred from the nature and issue of the first
temptation. That, cautioned against despair, and the use of
unlawful means; this, against presumption and the neglect of
those means which are appointed. If we take hold of his promises, we presume ourselves his elect; and that nothing we can
do can injure our future fate; or if, under the cover of relying
on the mercy of the Most High, we are careless how we live,
assuring ourselves that the angel of the covenant must preserve
us; if we demand unnecessary miracles, try vain experiment,
or expose ourselves boldly to danger, to prove the being and
truth of the Most High; if in the pursuit of any end, temporal
or spiritual, we neglect the means he has ordained, yet throw
ourselves upon him, and expect his help, what do we in all
these things, but cast ourselves down, because, " it is written,
he will give his angels charge over us?" Our business is, to be
regular in observing the order which Deity has established in
nature and in revelation; to depend, indeed, for all things upon
his blessing, but not to seek to snatch it from his hands, but to
obtain, in the channels in which he has appointed it to flow,
humbly to strive for our own safety, expecting no supernatural
aid from him, till we have used the powers he has already given
us. Around the good man, thus holding the virtuous tenor of
his way, the heavenly hosts do indeed encamp, his safeguards
and his friends. He will experience more than the fulfilment
of all the promises of heaven.




SERM ON XXXV.
ON THE TEMPTATION.
MATTHEW, iv. 8-12.
"Again the devil taketh him up into an exceeding high mountain, and showeth
him all the kingdoms of the world, and the glory of them; and saith unto
him, all these things will I give thee, if thou wilt fall down and worship
me. Then saith Jesus unto him, Get thee hence, Satan; for it is written,
Thou shalt worship the Lord thy God, and him only shalt thou serve. Then
the devil leaveth him, and, behold, angels came and ministered unto him."
A\MONG the allurements which beguile mankind, ambition
and pleasure hold out the strongest.  Power and fame,
wealth and gratification, are objects of such infatuating influence upon the minds of men, that they can even blind them  to
the worth of virtue, and entice them from the path of duty,
without persuasion.  These dangerous seducers may boast more
triumphs in behalf of vice than all the others employed in her
service.  To these, the tempter resorted when he had twice
failed in his malignant attempts upon the Author of our salvation.  More indefatigable than better beings, in a worse cause
than they have to promote, this deceiver is not discouraged by
ill success.  Temptations seldom  come single.  By varying
them, and urging them in succession, he thought to exhaust the
virtue and vanquish the resistance of the Son of God.  He
had endeavoured to excite him to a distrust of the truth and
good providence of his Father, but had failed. Finding Christ
filled with immovable faith in his Father's power and love, he
VOL. I.-23




354              ON THE TEMPTATION.              [SERM.
thought to draw him into heedless presumption. Here, too, he
was rebuffed, and his defeat brought with it vexatious reproof.
Still, if he could with cazzling promises persuade the Saviour to
yield to him one offering of that worship and service which is
due only to the Most High, he should both provoke the Almighty to anger, who hath said, " Mine honour will I not give
to another,' and exult in the homage of him who was designed
to "bruise his head," and save mankind. But how should he
beguile the circumspect Jesus into idolatry like this! HIe remermbered that ambition and the love of pleasure were powerful principles in the human breast. By aid of these he had
seduced the first human pair. These, too, had brought him full
many a victim from among their deluded descendants. Haply,
they might be found in the bosom of this Person, and decoyed
to his purpose by splendid allurements and weighty bribes.
Accordingly, he expends his utmost power in gilding his bait;
from his store of lies he selects the most imposing, and of every
circumstance which can promote his design, he takes advantage.
AVlhat a satire is his enterprise, activity, and perseverance upon
the supineness of men, in nobler and more profitable business!
"Again," says the Evangelist, " the devil taketh him up into
an exceeding high mountain, and showeth him all the kingIlorns of the world, and the glory of them; and saith unto him,
All these things will I give thee, if thou wilt fall down and
worship me."  Insolent spirit! that durst indulge such boldness
and depravity. But it shall serve to burnish the character of
Messiah, and to teach the best men that they may be tempted
to heinous crimes. " Let him that thinketh he standeth, take
heed lest he fall.
We left the Saviour, in our last discourse, triumphant upon
the pinnacle of the temple. In the same way in which he was
taken thither by the tempter, no doubt he was taken to the top
of the mountain. The reasons which led to the conclusion in
the former case, that the mode of conveyance was natural, and
not miraculous, are equally applicable to the latter case. As
when Abraham is said to take two of his young men and Isaac




XXXV.]           ON THE TE3MPTATION.                 355
his son to the place of which God had told him, we understand
only that he induced them to go with him, and as when Christ
is said to take his disciples with him to Jerusalem, we suppose
no more than that he conducted them thither, so it seems most
natural, unexceptionable, and conformable with the use of the
words, when the tempter is said to take our Lord from the holy
city to the top of the mountain, to understand that he conducted
Christ thither, who was induced to accompany him, by the impulses of the Spirit, which at first led him into the wilderness
to be tempted.
What mountain it was which the tempter chose as best suited
to his design, it is not easy to determine. The Scriptures do
not name, and but cursorily describe it. It was.an exceeding
highl mountain. From this circumstance, some have supposed
it was Mount Ararat, on which the waters of the flood first disappeared, and the ark rested. But this lay quite in a distant
part of the world; and there can be no reason for going so far
for a mountain, when such lofty ones, with such august prospects, may be found in Palestine. Others have supposed that it
was Mount Calvary, ever memorable for the place of the crucifixion of our Lord. But Calvary was not a very high hill, and
answers not the description in the text. Various other mountains, famed for some Scripture events, have been conjectured
to be the same with that in the text; but the greatest number
of expositors have resorted to the renowned Pisgah, from which
Moses took his view of the extent and glories of that promised
land, which, alas! for his ihadvertence, the anxious prophet
was not permitted to enter. There is a mountain, which tradition has, to this day, consecrated as the scene of this temptation
of Christ. It may be seen distinguished on the maps of the
Holy Land, and is mentioned by the most reputable of modern
travellers. This mountain, however, answers not to Pisgah,
nor to any of those which have been mentioned. It is situated
on the skirt of the plain of Jericho, about five hours' moderate
travelling from Jerusalem. There are on its sides the ruins of
caves and huts, in which piety, shrouded in zeal, once passed an




356               ON THE TEMPTATION.               [SERM.
obscure life, but which now gives a shelter to the wild Arab,
who profits by Satan's expedient, exacting of superstition no
small tribute, when she would take the view from its awful
summit. This mountain, all travellers describe as exceeding
high, and in allusion to Christ's temptation, the name it bears is
Quarantania. Whether this be the real mount or not, I profess
not to determine. It may, however, be generally remarked,
that more credit is due to ancient tradition than to modern conjecture. But this benefit we may derive from having dwelt
thus long upon this obscure, and perhaps unimportant point; it
gives collateral confirmation to our belief. WVhen places renowned for great or singular events are from the time distinguished, and through successive generations pointed at, by tradition, as memorable for those very events, our confidence in the
historian who relates them is strengthened; and thus, even superstition is rendered serviceable to truth. Does it not increase
our satisfaction in the life and works of Virgil, the Roman
bardl, that from the age when he is said to have lived, the classic
genius was wont to tread lightly over Mantua?  Does it not
support our faith in the destruction of Pharaoh and his host in
the Red Sea, that the place where they were overwhelmed when
pursuing Israel, has been for ages, and to this day is called
" The Pool of Destruction?"  It justly, then, may confirm our
belief in the history of our Lord, that desolate as is the country,
and inhabited by heathens, the traveller yet hears at the foot of
Quarantania the triumph of Christ upon its lofty summit, and
finds almost an accurate account of his life, written by tradition,
in the dust of the spots where the events of it happened.
But we must return to the evangelical narrative. TWhen the
tempter had brought our Lord to the top of this exceeding high
mountain, he showed him, says the historian, " all the kingdoms
of the world, and the glory of them," and saith unto him, " All
these things will I give thee, if thou wilt fall down and worship
me." Here, the first inquiry of our minds will be, in what
sense the tempter showed "all the kingdoms of the world?"
From the round form of the earth, it is impossible they should




XXxv.]           ON THE TEMPTATION.                357
be brought into one view to any person upon it; and if they
could, no human eye would be adequate to the extensive survey. There are but two ways worthy of notice, in which this
difficulty has been solved. One is, that the tempter presented
to the Saviour's view, only an airy picture of the magnificence,
wealth, and pleasures of "the kingdoms of the world," something fictitious, which he was permitted to form for the occasion, and which had all the effect of reality upon Christ. The
other is, that the words rendered in our translation, "all the
kingdoms of the world," being often used in a partial sense,
here signify the kingdoms round about, and that the tempter,
having taken the Saviour to a very lofty eminence, caused him
at once to behold a most delightful prospect of Palestine, which
was "the glory of all lands;" its cities, palaces, riches and magnificence; and rendered them yet more alluring by high-wrought
descriptions of glory and power which could not be seen, and
of honours and pleasures which would attach to him who should
have them in possession. Of these two expositions, the latter
seems to be the best, and every way satisfactory. That the
Greek phrase, which we translate "the world," is very frequently used when the whole globe is not meant, is undeniable.
Thus, Augustus is said to have decreed "that the whole world
should be taxed;" intending only the dominions under the Roman empire. And Jehovah is said to have promised to Abraham that he should be heir of the world, meaning the land of
Canaan. If, then, we suppose the tempter to have placed Christ
upon a mountain, from which he would at once be struck with
the ravishing prospect of Judea, its pomp, extent, and riches;
to have pointed out to him the Roman provinces and the neighbouring territories, we shall do full justice to the original expression, without either forcing the passage or finding ourselves
perplexed. Upon a commanding situation, the prospect would
at once strike the eye, and the observer might well be said to
see them in a moment or instantaneously. And as power and
glory seem to require to be described to the imagination rather
than placed before the sight, so the word " showetoh," is very




358               ON THE TEMPTATION.               [SEREM.
frequently used, to convey the idea of description. When thus
the difficulty may be solved, and the narrative so explicitly
gives to the fact the character of reality, I see not the necessity
of resorting to an airy picture. There seems something forced
and unnecessary in it; and if we admit it here, what event in
Scripture may not be declared to have been figurative or fictitious? Indeed, upon this supposition, I see not the necessity
nor use of selecting an exceeding high mountain, nor of carrying Christ to the top of it. An illusive scene could have as well
been exhibited in a valley or upon a plain. Besides, in interpreting this passage, and in all our labours, we have the example of our Creator and Preserver, never to resort to supernatural
expedients for the attainment of any end, which may as well be
accomplished by natural ones.
But whichever way the tempter showed the Saviour "the
kingdoms of the world, and the glory of them," certain it is, he
presented him with such a view as he thought sufficient to inflame his ambition, to infatuate his desires, and to prepare him
to grasp, greedily at the dazzling offer; " all these things will I
give thee, if thou wilt fall down and worship me."
Idle! exclaims the thoughtless scoffer at sacred writ. Can
any one suppose the evil spirit would be so stupid, as to expect
that this or any man, would believe he had these things, and
the glory of them at his disposal, or that the Son of God could
in any way be induced to fall down and worship him. Opinions
hastily adopted are often wrong. Sound judgment is the result
of serious examination. If we consider the narrative candidly,
and compare it with sentiments at the time prevalent, we shall
perceive that, notwithstanding the scoffs of those who love no
revealed truth, this was as plausible and deeply insidious a
temptation as could have been devised.
In all nations, some traces may be found of a belief in tutelary
beings, who watched and managed the affairs of countries unseen,
and had each his particular province. That the idea of guardian
angels over the kingdoms of the earth, as well as over favoured
individuals, was among the Jews, is indisputable. It had no




XXXV.]           ON THE TEMPTATION.                 359
little sanction in their Scriptures. WTe read of Michael and Gabriel holding conference about the fate of Daniel's people, as
well as of the angels of the little ones, beholding the face of the
Most High in heaven. If, then, the tempter, who has all along
been supposed to have disguised himself under some friendly
form, feigned himself the guardian of the kingdoms which he
showed to Christ, this lover of lies might, with the most plausible assurance, declare they were at his disposal, and this seems
the probable ground of the words with which St. Luke relates
he vouched his promise; " For that is delivered unto me, and to
whomsoever I will, I give it."
Further. The Jews were almost universally impressed with
the sentiment that the Messiah would be a temporal prince, vested with all temporal pomp and power. This they gathered
from the sublime, prophetic, but misconstrued descriptions in
the sacred writings, of the extent of his kingdom and duration
of his reign. WTith these passages of Scripture, the evil spirit
was probably acquainted, whether he understood them or not, as
well as with others which he quoted. He, therefore, well might
think the lingdom of the Jews, with all temporal power and
glory, were the most alluring objects he could hold out to Messiah. In all human bosoms, there are passions which these may
kindle into a ruinous flame. Are there not men whom ambition
for empire, and thirst for fame, wealth, and pleasure, could induce to worship God, reason, M-uhlammed, or anything else,
which the attainment of their object required? Of this powerful
sway of these passions, the tempter had often availed himself
with great success. How natural then for him to think that if
this were the Messiah, of whom the Jews mused, and he were
in any point vulnerable, nothing would be so effectual as a
proffer of " the kingdoms of the world, and the glory of them."
As to the condition that he should do him homage, the most
venerable patriarchs, prophets and men, had felt sometimes impelled to prostrate themselves before good angels. The Saviour
had not yet discovered to his adversary that he knew him;
therefore he might hope that his friendly appearance would




360               ON THE TEMPTATION.              [SERM.
justify the condition, and the greatness of the gifts and glory
which he promised, induce the Messiah to do him worship.
Thus we see that, far from being unlikely or stupid, this
temptation was the most specious and powerful which this subtle
deceiver ever devised. It prompted to the most debasing sin,
and the motives were disguised under the most insidious plausibility. It was the tempter's strongest effort, and no doubt, with
all the horrid hopeful anxiety, with which he watched the determination of our frail mother, while he invited her to pluck the
forbidden fruit, he now expected the homage, and the ruin of
the great deliverer of our race.
Look well to it, Satan; is thy net strong; hast thou spread
all thy most alluring baits?  Vain blasphemer! It had been
better for thee, if thou hadst before desisted!  Till now, the
Saviour had willingly endured, and calmly replied. But the
last daring suggestion excites his holy wrath. His resistance
strengthens; he discovers to the tempter that he well knows
his vileness; and with becoming spirit bids him quit his presence.  "Get thee hence, Satan;" but first know, that thou wert
base in withdrawing thy allegiance from thy Maker, and art
baser in labouring to seduce others from their duty. Right it
is, and commendable, and it is enjoined by the rules of eternal
truth, that all creatures give their homage, affection, and obedience to Him only who made them; the Almighty.  "It is
written, Thou shalt worship the Lord thy God, and him only
shalt thou serve."  Quick as the lightning falls from heaven,
when he found himself known, the fiend disappeared; owning,
and trembling at that authority, which he had been labouring to
subvert.
Thus was the triumph of our blessed Lord complete. Tempted
in all,points like as we are, yet, adorable perfection, "without
sin."  But what instruction is there for us in the nature and
issue of this temptation? The other two were such as are common to men, and furnished useful lessons; but have we here
anytliing for our direction? BMuch, and of great importance.
This, too, was a temptation which we, in some sense, may en



xxxv.]            ON THE TEMPTATION.                   361
dure.  It is not indeed, probable, that the tempter will, in
visible form, take us to a mountain, and proffer us the kingdoms
of the earth, and their glory, if we will worship him. But into
the same seducement, in effect, he incessantly strives to draw
mankind, by very similar means. When ambition displays the
pomps of station, the emoluments of power, the gaudy wreath
of fame urging us to pursue them at the expense of duty, benevolence and truth, what does she but say, " All these will I give
thee," if thou wilt devote thy life to my gratification.  When
fortune sets before us her glittering gold, her splendid edifices,
her train of sycophants and slaves, her cloak that covers every
deficiency, urging to sacrifice to the attainment of them, honesty,
humanity, piety, and peace, what does she but say, "All these
things will I give thee, if thou wilt fall down and worship me?"
When pleasure spreads her sensual joys, her luxurious gratifications, her enticing amusements, her ease without care, urging us
to neglect for them the worship of God, the duties of our stations,
and the care of the one thing needful, what does she but say,
All these shall be thine, if thou wilt become  amy votary, and
spend thy time and powers in my service. If we comply with
these, or any of these enticements, we are then guilty of the
crime in which the tempter would have involved our Lord; for
what are ambition, wealth and pleasure, when they would lead
us into wrong, but prostituted ministers of vice. Every man
who sets his heart wholly upon any earthly object, devotes
himself to the gratification of any passion, or dedicates life solely
to the pursuit of temporal good, regardless of God, and his requirements, in a real sense worships the creature, and is guilty
of idolatry.  Respecting the undivided devotion which Deity
exacts, it is most strictly certain that he who is not with him is
against him; and it is remarkable that the votary to pleasure is
pointedly said to have his god in his belly, and the covetous is
expressly styled an idolator.  Besides, happiness is the substance of all the promises which ambition, fortune, and pleasure
hold out to us, if we will relinquish all other allegiance and serve
them. If we comply with the impious condition, are they able




362              ON THE T.EMPTATION.
to give us this happiness, and make their promise good? No
more than the prince of iniquity was, to give " the kingdoms
of the world and the glory of them," to the Son of God. When
they have made us dupes, they will leave us wretches. Our interest and our wisdom, then, lie in learning from the example
of the Saviour, the value of resistance. By withstanding the
allurements of temptation, and abiding faithful to God and the
word of truth, the Messiah eventually obtained all power and
glory, which he might have lost for ever, if he had sought them
at the hand of one, who, with great shows and much fair speech,
enticed him. In like manner if we resist steadfastly every solicitation to alienate our affections, worship and obedience, from
the Creator and his laws, we shall assuredly obtain the full reality
of that happiness, with false promises of which the notorious
seducers, of whom we have been speaking, would delude mankind.  "It is written," and from him, the great I AM, before
whose word the heavens and earth shall fail, "He that overcometh, shall inherit all things."




SERMION XXXVI.
ON R EPENTANCE.
1 J OHN, i. 8, 9.
"If we say that we have no sin, we deceive ourselves, and the truth is not in
us. If we confess our sins, he is faithful, and just, to forgive us our sins,
and to cleanse us from all unrighteousness."
THERE is, perhaps, nothing on earth, on which so much of
man's best interests depends, and to which the angels of God
look with such lively concern, as the repentance of the children
of men. This was the burthen of the most earnest admonitions
of the Prophets.  This was the substance of the preaching of
John the Baptist.  The Apostles of our Lord began their Gospel with the invitation to repent.  Yea, the great end of the incarnation and death, and resurrection and ascension of the Son
of God was, that repentance and remission of sins should be
preached in his name, among all nations.
Brought, my brethren, to the commencement of that holy
season in which the Church, sorrowfully conscious of the imperfection that is in man, has, from her earliest days, invited her
members to a more particular exercise of penitence, humiliation,
and religious reflection, I am desirous of bringing this subject
to your view; not as it respects the Pagan, who, in his repentance, is to turn from his dumb idols to serve the living God;
not as it respects the Jew, the Turk, the heretic, or the infidel,
who, in their repentance, are to turn from their rejection of the
Messiah, and the perverseness of their own minds and wills, to




364                  ON REPENTANCE.                  [SERM.
a reception of Jesus, and of the law of the spirit of life, which
is in him; but as it respects the Christian, encumbered, so long
as he continues in the flesh, with the infection of a sinful nature,
and the consciousness of an imperfect life, and a part of the perpetual business of whose vocation it is to confess his sinfulness
to Almighty God, with full purpose of amendment of life.
The words I have read to you, present a comprehensive view
of the subject.  They are spoken by the disciple whom Jesus
loved.  They are spoken by him, with a view of his own condition, and of the condition of all the fellow disciples of our
Lord. They are spoken by him of Christians, and with an intent to beget in them those very dispositions, and an attention
to those very duties, for the cherishing and perfecting of which
the season of Lent is consecrated.  "If we say that we have no
sin, we deceive ourselves, and the truth is not in us. If we
confess our sins, he is faithful and just, to forgive us our sins,
and to cleanse us from all unrighteousness."
Here are exhibited to you the ground and occasion which all
have to practice repentance, in the certainty of their sinfulness.
And here is presented to your view, the great inducement to
repentance, in the certainty of its efficacy.
Under these two views of the subject, we shall find all that
we are concerned to know of the doctrine concerning it; except,
that it will be necessary, before we advance to the consideration
of them, to adjust our ideas of the nature of repentance.
Briefly, then, it implies a conviction of our sinfulness in the
thoughts, words, or deeds, by which we have, at any time transgressed the will of God, and a hearty contrition for the same;
a penitential acknowledgment unto God, of our sins, with a
renunciation of them, and earnest desire, resolution, and endeavour to be freed from them, and imbued with the opposite
virtues.  And such deeds of restitution, satisfaction, atonement
or amends for any, or all of our offences, as we may be able, at
any time, to make.  To distinyguish it from the compunction of
the devils, for they, in their chains and torments, regret their
iniquities, it must proceed more from a love, than a fear of




xxxVI.]              ON REPENTANCE.                    365
God; it must be less a sorrow that we are endangered, than
that our Creator, Redeemer, and Sanctifier, has been offended.
To distinguish it from the remorse of Judas, for he is said to
have repented, it must be mixed with confidence in the mercy
of the Being to whom the confession is made; the awe must be
pious, and not selfish; the fear filial, and not base, which the
conviction produces. Indeed, it springs from faith. It is nursed
by hope. And when it speaks, it speaks with the feelings of a
child to tile car of a father.  Christian repentance is sorrowful,
but not distracted.  It is not more a turning from the wrath of
God, than a turning to his love. The companion whom it
seeketh is, moreover, charity.
Such is that repentance, which, after the idiom of the Scripture language, in which a duty is often expressed by some leading branch of it, is signified in the text by confessing our sins;
and this not unhappily; for no man will confess his sins who is
not conscious of them; nor will any person confess them unto
God, who does not "believe that he is," and desire his forgiveness; nor will they be humbly confessed at all, except by those
who wish to be freed from them; to whom, in the fine language
of the Church, "the remembrance of them is grievous, the burthen of them is intolerable."
Let us, now, proceed to consider the ground and occasion
which all have for the practice of repentance, in the certainty
of their sinfulness. However humbling the doctrine may be, it
is nevertheless true, that "the Scripture concludes all men
under sin."   "How," says Job, "should man be just with
God?"  "There is no man," says Solomon, "that sinneth not."
"In Iany things," says St. James, "we offend all."  "All
have sinned," says St. Paul, "and come short of the glory of
God."  "If we say that we have no sin," says St. John, "we
deceive ourselves, and the truth is not in us." " There is none
good," says our blessed Lord, "but one, that is God." The
whole scheme of the Christian religion; all its provisions; all
its purposes; all its promises; proceed on the supposition, or
rather the assertion, of the sinfulness of man. It " is a faithful




366                 ON REPENTANCE.                   [SERM.
saying, that Christ Jesus came into the world to save sinners,"
and this saying is "worthy of all men to be" thankfully " received," for this reason, that "all have sinned."
This doctrine of the Scripture is very explicitly professed by
our Church, in the confessions, which are found in all her
offices for the use of all her children; and when she says in her
articles, that the infection of nature, which " is engendered of
the offspring of Adam, doth remain, yea, in them that are regenerated;" and again, that sin was not in Christ. But all we,
the rest, although baptized, and born again in Christ, yet offend
in many things, and "if we say we have no sin, we deceive
ourselves, and the truth is not in us."
But the evidence of this doctrine, most convincing to every
man, is to be drawn from his own observation and experience.
In vain shall we look, in this region of infirmity, for a faultless
character.  They who approach nearest to God, are, perhaps,
most sensible how far off they are from him. Such, indeed, is
the purity of the divine requirements, and such, the frailty of
our nature, that there is enough in man, in his most holy state,
to require the sacrifice and mediation of his Saviour, to reconcile him to God. Even "if we walk in the light, as he is in
the light," and have "fellowship one with another," still, we
shall need "the blood of his Son to cleanse us from all sin.7"
Examine your best deeds. How inconstant are they; how alloyed with worldly feebleness and selfish considerations.  Consider your omissions of duties, which have the nature of sin.
IHow numerous, how often repeated, how frequently without
excuse. Look into your hearts; and call the passions which
are there, into review before you. Are none of them inordinate and sinful?  Is there not among them, if not obtrusive,
yet lurking in some secret corner, and occasionally showing itself, pride, or anger, or envy, or covetousness, or lust, or hatred,
or vainglory?   Look into your minds; and examine your
thoughts. Are they never vain, irregular, sensual, uncharitable, or malevolent?  Observe your deeds and habits.  Is
there no sin which most easily besets you; no vice which you




xxxvI.]              ON REPENTANCE.                    367
spare, as Saul spared the king of Amalek; no sloth, no unzfaithfulness, no neglect of the happiness of your neighbour; no
intemperate, no peevish, no criminal indulgence? Try your
piety. Is it never enfeebled by listlessness, nor sullied by the
accompaniment of unfriendly sentiments towards your fellow
beings? Prove your faith. Does it never waver; is it always
used?  Test your obedience. Is it universal?  Take the picture of the life of Jesus Christ. It is not overwrought. It is,
what every man would be, if he were perfect. Compare with
it your own lives. Ah, dear Lord, it is thus, by the standard
thou hast given us, we detect our deficiencies! WNThen we look
upon the features of thy character, and then look upon our own,
we see little in ourselves to give us complacency; we lay our
hands on our mouths, and our mouths in the dust, and " cry,
unclean, unclean."
Now, amidst these sins and imperfections, of which, in some
degree or other, all men are conscious, that which escapes observation, but which my purpose obliges me to press upon your
notice, is the solemn consideration that in the sight of the pure
God, and under the operation of his holy government, any of
these sins, much more many of them, is sufficient to subject us
to his displeasure, and to incur his dreadful condemnation.
"The soul that sinneth," it is the language of his law, "the
soul that sinneth, it shall die."  "The wages of sin," it is the
declaration of his Gospel, " the wages of sin is death."  " Whosoever shall keep the whole law," it is the decision of inspired
wisdom, "whosoever shall keep the whole law, and yet offend
in one point, he is guilty of all."  So that under the law of
God, which the morality of Jesus does not destroy, but rather
renders more strict, more spiritual, more complete, the situation
of every transgressor is awfully perilous.  Unless he be extricated from the dangers to which his transgressions expose him,
by availing.himself of those means of extrication which our
heavenly Father hath most graciously provided in the Gospel
of his Son, it cannot be otherwise than that his transgressions
should bring upon him anger and wrath, and final destruction.




368                 ON REPENTANCE.                 [SERMI.
What, then, are these means?  Repentance, springing from,faith, and producing its proper fruits is the chief. To the accomplishment of our salvation, it would seem to be necessarily
indispensable. For without departing from iniquity, it is not
easy to conceive how any can be free from misery, since these
are, in the nature of things, so inseparably connected, that he
who chooses the one must choose the other.  WTithout turning
from sin unto God, and manifesting at least a desire and endeavour to be conformed to his will, it is not easy to conceive
how any can be holy; and "without holiness no man shall see
the Lord."  Here, then, you may perceive the ground and occasion which all Christians have to cherish and exercise that true
repentance which the Church teaches them, whenever they assemble and meet together to beseech God to give them; to seek
earnestly for that forgiveness of sins, for which their compassionate Lord, aware of the imperfections which would always
be found in them, hath in his own most holy prayer taught
them, daily, to pray. Repentance is, to every, even the most
perfect saint, essential to his salvation and peace. Nor can any
considerate Christian neglect to fly to it with eager haste and
unwearied assiduity, who considers what is further offered to
your view in the text, the certainty of its efficacy.
Shall I, if I repent of my past sins, assuredly obtain forgiveness?  It is a question which reason answers not. The solution of it depends upon the will of God. And blessed be his
name, he has given us such satisfactory information concerning
it, that the repentance ceases to be Christian which is not accompanlied with a belief in its efficacy. The expressions in the text
are singularly marked and forcible. They set before us on its
proper foundation, this doctrine of Christianity, than which I
know of none more full of comfort for the frail inhabitants of
this sinful world. Let us ponder the great truths which they
contain.
Repentance cannot mend the broken law of God. It can
found no claim to favour or reward. Nor is it certain that it
would comport with the wisdom or stability of any government,




xXXV.]               ON REPENTANCE.                    369
that violators of its laws should, on account of their sorrow for
what they had done, be always pardoned. Yet, says my text,
"If we confess our sins, he is faithful and just to forgive us our
sins, and to cleanse us from all unrighteousness.'"  What! is
God in justice bound to receive us when we return to him?  Is
the lMost High obligated to forgive us when we truly repent?
Herein is disclosed the wonderful mystery of his mercy. He
hath bound and obligated himself.  Foreseeing the condition
into which we should fall, our merciful Father provided a way
in which the requirements of his justice might be satisfied, and
yet sinners be forgiven; in which "Ihe might be just, and yet
the justifier of those who believe in Jesus."  He gave his Son,
who, "by his one oblation of himself, once offered, hath made
upon the cross a full, perfect, and sufficient sacrifice, oblation,
and satisfaction for the sins of the whole world."  When, therefore, the penitent believer returns to God, he finds that the penalty which was his due, his Saviour hath sustained; that the
debt which was charged against him, his divine surety hath
paid. And the just God, he is confidently assured, will not
twice exact that which his love doth but once require.  The
everlasting Father, moreover, hath promised to the Son, as the
reward of his obedience and sufferings, that "he should see of
the travail of his soul; and also, to all those " who truly repent
and unfeignedly believe his Gospel," the pardon and remission
of all their Sills. And he "is not a mall that he should lie, nor
the son of man that he should repent.  Hath he said, and shall
he not do it, or hath he spoken, and shall he not make it good?"
All who truly repent and come unto him by faith, he will give
unto his Son, in the fulfilment of his promise, and unto them,
also, he will give eternal life. In faithful and just adherence to
the covenant of mercy which he hath made with our race, inl
Christ Jesus, unto every penitent Christian, God will "forgive
his sins, and cleanse him from all unrighteousness," with the
blood of the sacrifice which he hath provided for the purpose.
Sooner shall heaven y nd earth pass away; as soon may the
veracity and equity of the Deity fail, as repentant believers fail
VoL. 1- 24




370               ON REPENTANCE.                [SERM.
to obtain from him the pardon of their sins, and all the unspeakable benefits of the mediation of his Son, Jesus Christ,
their Lord.
"That we, through patience and comfort of the Scriptures,
might have hope" of this efficacy of repentance, God has caused
to be recorded for us many impressive and animating examples.
When the people of Nineveh humbled themselves for their sins,
and turned every one from the evil of his ways, that great city
was spared from its doom. Whenever his chosen people returned from their wanderings unto him, he returned unto them,
and they rejoiced in his smiles. It was for his repentance that
David was forgiven. He had violated in a heinous manner
God's laws. But when he perceived his guilt, he, with a broken
heart cried, " I have sinned." And God, as he was assured by
the mouth of his Prophet, "put away his sin." It was this
that restored Peter to favour. He had, in an evil hour, denied
his Lord. But when he thought thereon, "he went out and
wept bitterly." And Jesus remembered him, as soon as he was
risen, and committed to him the care of his sheep and the keys
of his kingdom. It was this that obtained for the woman of
Jerusalem, who had been a sinner, the protection and peace of
the Son of God. When she knew his power and offices, she
turned and came to him. With deep contrition she lay at his
feet, and did " wash them with her tears;" with affectionate devotion, she "wiped them with the hairs of her head."  And
"her sins, which were many, were forgiven her; for she loved
much." The whole company of the saints who have passed
into heaven, were subject to like passions and infirmities with
ourselves. They were saints, not because they had no unrighteousness, but because they were cleansed from it. They are
taken unto God and the Lamb, not because they never had
offended, but because they faithfully and entirely, and constantly performed the conditions of the new and gracious covenant into which God had brought them, through the death of
his Son; of which conditions, repentance "from dead works to




xxXVI.]             ON REPENTANCE.                  371
serve the living God," was a perpetual and very important
one.
Will it be said that these examples are instances of singular
mercy and special favour? And that the inference of the efficacy of repentance from the faithfulness and justice of God, is
too refined for common utility? Let it then be considered that
the certainty of its efficacy has been declared fully by that Sovereign on whose will it depends. We have the most comfortable
and satisfactory assurance of it in innumerable declarations,
which, that we might have strong consolation, who flee for refuge
to "the hope set before us," our heavenly Father hath in his
word vouchsafed to make. " Come now and let us reason together, saith the Lord: though your sins be as scarlet, they shall
be white as snow; though they be red like crimson, they shall
be as wool."  "When the wicked man turneth away from
his wickedness that he hath committed, and doeth that which is
lawful and right, he shall save his soul alive."  "The sacrifices
of God are a broken spirit; a broken and contrite heart, 0 God,
thou wilt not despise." " Whoso confesseth and forsaketh" his
sillns, "shall have mercy."  "I have no pleasure in the death of
him that dieth, wherefore turn yourselves and live ye." " Blessed
are they that mourn, for they shall be comforted." " Repent ye,
therefore, and be converted, that your sins may be blotted out,
when the times of refreshing shall come from the presence of
the Lord." " I dwell in the high and holy place, with him also
that is of a contrite and humble spirit, to revive the spirit of the
humble, and to revive the heart of the contrite ones." The passage at the head of this discourse is as full and plain as it could
have been made; and in the parable of the prodigal son, wherein,
whatever were its first application, is represented what I trust is
constantly occurring -in- the intercourse of God and his human
children. As soon as the prodigal came to himself and bewailed
his conduct, and arose with humility and affection to return to
his father, while " he was yet a great way off, his father saw him,
and had compassion, and ran and fell on his neck, and kissed




372                ON REPENTANCE.                 [SERM.
him."  He heard his confession, and gave him a garment to
cover and adorn him, from his own wardrobe. He commanded
his servants to " put a ring on his hand, and shoes on his feet."
And all his family were called upon to rejoice at the recovery
of a son who was lost.
My brethren, you have now seen the necessity which we all
have for repentance, and the certainty of its efficacy with our
God. How important is this duty. On this grace depends our
favour with God; our peace; our final salvation. Except men
repent, they perish; if they turn unto God he will heal them,
and they shall live. On this account it is that such earnest entreaties are used in the Scriptures, to move men to the performance of his duty. On this account it is that the angels of God
are represented as rejoicing "in heaven, over one sinner that
repenteth."  On this account it is that the Church annually sets
apart so large a portion of time for the more certain and complete accomplishment in us, of this most necessary and momentous work. Be induced, then, Christians, to consider your ways
and turn unto the Lord your God. Learn from what has been
said, to utter in future with increased humility and sincerity,
the meek confession which is made here in the temple, whenever
"we assemble and meet together."  Go often with true penitent
hearts to the holy table, seeking the tokens and pledges of forgiveness, be penetrated with a sense of your necessities as sinners; disdain not to stand there, weeping at the feet of your
Lord, if haply he may say to you, "Thy sins are forgiven
thee; go in peace." Use to the purpose to which it is devoted,
this holy season; by examining your ways, humbling yourselves before God, and turning to him with new and more lively
resolutions of obedience. Consider that the path of repentance
is the only path to heaven. To induce you to use it, remember
that it hath been opened for you at the expense of the sacrifice
of the Son of God; that it is washed with his blood. Is it rugged at its entrance? Be not deceived by a partial appearance.
It is the path of peace. Enter it and walk in it daily; it will




xxxVI.]              ON REPENTANCE.                      373
improve as you advance. The further you proceed in it, the
further you will leave behind you the infirmities and miseries
of your condition; till at length it shall conduct you to the borders of that country, of whose felicity it is not the least ingredient, that there shall be in it no sin.




SERMON XXXVII.
ON THE PASSION.
ECCLESIASTES, iii. 4.
"A time to mourn."
W    E  enter to-day upon the most solemn week of the Christian year. The Church is clothed in her sackcloth. All
her services are services of sorrow and deep humiliation. Day
after day, we are called upon to attend our Saviour through the
several stages of his passion, till we leave him in the grave numbered with the dead. It is a week which might be rendered to
the faithful, productive of the happiest attainments; and I crave
your attention while, with a view to restore to it that devout
observance which its objects claim, and it anciently received,
and to render your attendance on the services of it gratifying to
your spirits, and fruitful of their proper effects, I offer to your
notice some reasons for observing the Passion Week, drawn from
the institution of it, and some also drawn from the dispositions
and advantages which the observation of it is calculated to produce.
In the first place, the institution of it is respectful to our
Saviour. The world owes its redemption to his blood. The
time in which he offered himself for the sins of men was the
most awful in the annals of this globe. Nature marked it.
The earth shook. The sun was darkened. Rocks rent. The
graves were opened. In a series of sufferings, at which heaven
and earth were amazed, the Son of God expiated the offences




ON THE PASSION.                  375
of man, and restored him to favour with his Maker, and to the
hope of eternal life. The seasons of great and beneficial actions, have, at the periods of their revolution, been generally
distinguished with suitable observation. Is it not due to the
great Saviour of our race, when the part of the year returns in
which he endured the heavy " stripes by which we are healed,"
to pause from the bustle of life, to recur to the scenes of his
sufferings, and indulge in the emotions which they are calculated to excite. That he is not insensible to such expressions
of our respect, we may infer from his own institution of an ordinance for "showing forth his death till he comes."  The particular time in which he suffered could hardly have needed a
command for its consecration to the remembrance of him. For
who can reflect that, at this time, the great Benefactor of the
human race was making that sacrifice of himself which redeemed them from perdition, and not go to his Church to listen
to the narrative of his sorrows, and bend the knee to him in
gratitude and adoration!
Again. With respect to ourselves, this institution is proper,
to impress us with a lively memory of our Saviour's sufferings.
Amidst the blandishments of pleasure and distractions of business, the sufferings of the Son of God are too early forgotten.
It is almost impossible to have his cross constantly in view.
His humiliation and his agony give place in our minds to those
cares and pursuits which are inseparable from our existence.
But unless his death be properly impressed upon us, it can
hardly produce in us its proper effects. It is therefore useful,
if indeed it be not necessary, at stated times to retire from the
common occupations of life and meditate upon the acts of his
Passion, as we do sometimes upon the deeds and sorrows of our
departed friends. And what time so suitable for the purpose
as that in which his Passion was sustained, and his life terminated?  When may we so well be at the foot of his cross as in
the week in which he hung upon it?  Here, in this week,
Christians, with other emotions than Pilate felt, "behold the
man!"  They behold him  "bearing their griefs and carrying




3T6                ON THE PASSION.                [SERM.
their sorrows," and sustaining "the iniquities of them all."
They see him in the guest chamber oppressed in spirit under
the prospect of being betrayed, and offering himself in the
eucharist in the presence of his disciples for the remission of
their sins. They accompany him to'Gethsemane, and witness
the agony in which he sustains the wrath of God; his fervent
prayers; his sweat of blood. They go with him to the judgment hall, and see the humiliation and shame to which he is
subjected; the mockery of the multitude; the scourgings of his
body; the piercing his temples with the crown of thorns.
They ascend Mount Calvary; they behold the cross erected,
and see their Saviour extended upon it; they hear him cry as
he drinks from them the bitterest dreg of the cup of their
deserts, " My God, my God, why hast thou forsaken me!"  He
dies. Can there be devised a more effectual way of impressing
upon them the acts of their Redeemer's Passion? Can it fail
to produce some effect upon their memories, their faith, their
dispositions? It may be, that in their return to their intercourse with the world, the vividness of the impression may be
much diminished. And "He who knoweth whereof we are
made; who remiembereth that we are but dust," will, we may
humbly hope, pardon the unavoidable operation of the innocent concerns of life, upon the religious feelings of those who
manifest their desire by stated recurrences to the sources of inspiration, to have in remembrance his marvellous deeds. But
still it is probable there will abide in their minds some distinct
impression of what the Saviour hath endured, from which,
under the influence of the dews of heaven, may spring up some
sense of the correspondent obligations. They, surely, will be
more likely to be affected by the sufferings of Christ, who, with
proper affections, attend the services of the Passion Week, than
they by whom it is disregarded. On this account, it was observed with great strictness by the primitive Christians; from
whose practice I would derive a further reason for attending
devoutly on this institution.
In an adherence to those usages of the ancient Church, which




XXXVII.]           ON THE PASSION.                   377
have not been rendered useless by the changes of time, nor
shown to be pernicious by the abuse of them, there is, probably,
the likeliest way of attaining to the highest effects of the Christian religion. The earliest Christians, influenced by those feelings of their nature which man has manifested in every age and
nation, commemorated the great events of the Saviour's life at
the times when they happened. The week of his Passion was
with them a week of great devotion. They called it "the holy
week," and spent it, particularly the four last days of it, in much
humiliation, and fasting, and public and private meditations
upon the sufferings and death of the Redeemer. Their penitence was deeper and their faith stronger than ours; and their
superiority over us in these respects, may doubtless be attributed, in some degree, to the happy use they made of this and
other institutions of the Church, which were founded on principles of human nature, and adapted to promote their growth in
grace, and in the knowledge of our Lord and Saviour Jesus
Christ. From the first ages down to this present time, this week
hath thus been kept holy; and you will esteem it a felicity that,
in your Church, the observance of it is retained; and you may
be induced to bestow on it your devout attention, if you now
proceed to consider some of the dispositions and advantages
which the due observance of it is calculated to produce and
cherish.
And, in the first place, a disposition suited to this week, and
likely to be promoted in us by the scenes which it commemorates, is humility. This is the most important of Christian virtues, and in the collect which is used on the first five days of
the week, the production of it in us is represented by the
Church as one end of the Saviour's Passion, and made the object of her repeated prayer. And, if anything will humble
the heart of man, it must be the recollection of that helplessness and wretchedness of his nature, which made the death of
the Son of God necessary for his redemption. If anything can
render man ashamed of pride, and make him desire to possess a
meek an-d lowly heart, it must be to behold his Saviour in the




378                ON THE  PASSION.               [SERM.
scenes through which he passed in the time of his Passion.
Behold, thousands of angels minister unto him; yet he " washes
his disciples' feet!" "In him dwelt all the fulness of the Godhead bodily;" yet he "withheld not his face from shame and
spitting!" Lord of all; heir of heaven and earth; yet he endures reproach; he suffers injury and wrong; ignominy and
sorrow; he humbles himself, "even to the death upon the
cross;" he bears the cross on which he will offer himself, to
"take away the sins of the world!" Who of his disciples can
follow the Son of God through the stages of his Passion, and
not have the pride of his heart reproved, and all the vain dispositions of his nature made to bow before humility? Christians, consider the importance of this grace to your peace, your
virtue, your enjoyment of the favour of God; and you will
perceive it advantageous to be conversant with the scenes in
which it is so impressively taught, so transcendently exemplified.
Another fruit of a right understanding of the Passion Week,
is penitence. He, who looks at the cross, can hardly fail to be
grieved by his sins. It is in the sufferings and death of our
Redeemer, that the strongest motives to repentance are found.
The observance of this institution, in the first ages, was mighty
to produce among Christians humiliation and fasting for their
past offences, and earnest devotion of themselves to "newness
of life." Their penitential services were multiplied, they put
sackcloth upon themselves, and went mourning; they confessed
and bewailed their transgressions, while they commemorated the
unparalleled sufferings of the Son of God, by which they were
redeemed. And scarcely is it possible for the believer, who
comes to this "Lamb of God" to put his hand upon him, that
he may be saved, to avoid confessing over him the sins which
oppress him, and lifting his eye to heaven, that he may sin no
more. It was, indeed, anciently, the penitential week. And
we should do well in our use of it, with more than ordinary
sorrow, to bewail the corruption of our nature, and imperfection
of our lives; to "rend our hearts" before the cross, and'" turn




XXXVII.]           ON THE PASSION.                  319
unto the Lord our God," while the agonies with which our sins
were expiated by him, are presented to our view.
Another fruit, which a devout observance of this week is calculated to produce in us, is patience. Man is placed here in the
midst of innumerable evils; and the school in which he may
learn patiently to bear them, is the best to which he can be sent.
And, virtue of heavenly origin, offspring of faith and hope,
which came from above, where shall we behold thee in thy
heavenly beauty but in thy attendance upon Jesus Christ, in
the week of his Passion and death! "He is led as a lamb to
the slaughter, and as a sheep before her shearers is dumb, so he
openeth not his mouth." Patience is by him. Her hand holdeth upon the skies. Her lips are still. She looketh, sometimes
to heaven, and sometimes she casteth her eyes meekly upon the
agents of wrong; the instruments of sorrow. There is seen in
her suppression of the rising sigh, her desire to be still; and
when she speaks, it is only to say: It is God. Nowhere can
the children of men see so much of the nature and beauty of
this virtue, as in the week of the Saviour's Passion. He hath
exhibited her perfect work. As they accompany him in his
sorrows, they may learn to bear their own. Familiarity with
his griefs, and with the manner in which he sustained them, will
soften the temper, and beget in them an emulation of his gentleness. The things of this life will lose something of their importance, when he is seen willingly renouncing them all; and
when he passes through the trials of calumny and pain, of
treachery, agony, and death, with such meek composure and
pious resignation, they may catch something of his spirit from
him, and learn how to endure. Happy, upon all minds, must
be the influence of the scenes of our Lord's Passion, but especially so upon children, whose dispositions are forming, and
who, on this account, should attend the services of the Church
in the holy week.
Again. We are commanded, when we stand praying for any
favour from God, to forgive; and are taught that, if "we forgive not men their trespasses, neither will our heavenly Father




380                 ON THE PASSION.               [SERM.
forgive our trespasses." And where shall such inducements to
the cultivation of this important and most difficult virtue be
found, as in the scenes of the Saviour's Passion? We should
come to them, that we may see and admire this temper in all its
perfection, and be incited to possess ourselves of it, by the powerful consideration drawn from his love to us. When we see
him washing the feet of him who betrayed him; feeding the
disciples who he knew would desert him, with his body and
blood; praying for, and affectionately encouraging the Apostle,
who, he foresaw, would deny him; laying down his life for the
salvation of his persecutors, and praying for his murderers in the
agony of death, that his Father would forgive them; it is impossible, if we be conscious of any hatred or malice in our
hearts, but that we should doubt, whether the " same mind be
in us which was in Christ Jesus." The grandeur of this virtue,
as it is seen in him, may excite our admiration of it, and while
we behold how much he hath done and suffered for us, who
were his enemies, our hearts will be more open to the inspired
inference from it, that we ought to forgive, and love one another.
I add that, an attendance on the services of Passion Week, is
an excellent preparation for receiving the sacrament at Easter.
The dispositions of humility, penitence, submission, and forgiveness, which the Passion of the Saviour is so peculiarly calculated to produce in us, are dispositions which ought always to
be carried to the holy table. And when will the Christian's
faith be so strong; when will his remembrance of his Redeemer's death be so lively and thankful; when will his love and
gratitude be so sincere and ardent, as when he hath been with
him in the mazes of his sorrows, beholding him coming from
Jerusalem " with dyed garments," and hearing of all the sorrow
with which, for our salvation, he gave himself to be afflicted in
the day of God's "fierce anger."
Finally. We should keep this week, and attend its services,
that we may learn how to die. It is appointed unto us all to
pass through the vale of death. To do it well and happily,




XXXVII.]            ON THE PASSION.                   381
should be our most anxious desire. From the conduct of our
Lord, in the week of his Passion, we have a perfect example.
There is a majesty, a transcendent decency, a holy propriety, a
peace, in the death of Christ, which renders it worthy to be
studied by all mortals. In his care to finish truly the work
which his Father had given him to do; in his final instructions
of his immediate family, the twelve, whom he had chosen; in
his preparation of himself by prayer, and the celebration of the
Passover; in his patience and entire resignation of himself concernin(g what he should suffer, to the will of God; in his provision for his mother, and forgiveness of his enemies; and in his
humble commendation of his spirit at the last, into the hands of
his Father, we see the lineament of a perfect character, brightening in trial, and consummated in death. As "never man
spake like this man," nor lived like this man, so never man
died like him. If we attend the scenes of his Passion, with a
view to the regulation of our temper and conduct, when we
shall be departing out of this life unto the Father, it will be
good for us to have been with him in them; as his precepts
teach us how to live, his Passion, haply, may teach us how to
die.
These, brethren, are some of the considerations which should
commend unto you the observance of the Passion Week. If
Solomon, in his day, thought there was "a time to mourn,"
surely the Christian will find it in this sad, this holy, this affecting week, of the sufferings of our dear Redeemer. When you
hear of the desertion of him by his disciples, and the denial of
him by Peter, I doubt not you are ready to say, If we had been
there, we would not thus have done. Be not ashamed, then, to
be by his cross, in the season of his sufferings; with his mother,
and the amiable women who followed him, and the disciples
whom he loveth; if, haply, in reward for your fidelity, he may
specially manifest to you his resurrection; and thus enable you
to be promulgators to others, of the tidings of his salvation, and
in the fullest sense, partakers, in the day of his power, of "the
joy of your Lord."




SERMON XXXVIII.
ON THE PASSION.
MATTHEW, XXVi. 18.
"The Master saith, My time is at hand; I will keep the Passover at thy house,
with my disciples."
T  HE part of the gospel history to which we are brought at
this season, is stupendous and solemnly interesting. We
are entering upon scenes by which the heavens and earth are
affected; upon scenes filled with pathos and surprising providence; upon scenes which involve the eternal destinies of man.
All is great; all is amazing; all is mournful, in this week of the
Saviour's Passion. Jesus, the Son of God, who for our redemption came down from heaven, makes the important arrangements
for his departure from our world; falls, betrayed by a disciple,
into the hands of his foes; is "taken from prison and from
judgment," to the agonies of the cross; expires under a weight
of unspeakable sufferings, and slumbers among the dead! We
attend the various occurrences in their sad succession; looking
through the gloom to the joyous dawn when we shall hail him
risen from the tomb, and in holy commemoration keep the great
eucharistic feast.
In this eventful period of history, we find the Saviour prescient, collected, and altogether lovely; and not the sublimity of
his precepts, nor the purity of his life, does more strikingly display the excellence of his character, or more strongly endear




ON THE PASSION.                  383
him to our hearts, than the dignity and wisdom with which he
anticipated his approaching fate. A very affecting and instructive specimen we have in the lesson read to you this morning,
from which I have taken my text. " The first day of the feast
of unleavened bread the disciples came to Jesus, saying unto
him, where wilt thou that we prepare for thee to eat the Passover? And he said, Go into the city to such a man, and say
unto him, The Master saith, My time is at hand; I will keep the
Passover at thy house, with my disciples." My design, in the
following discourse, is to give these words of our Lord a particular consideration, sure, that the observations they may suggest
will not be impertinent to the solemnities of this holy week, and
hoping that, under the divine blessing, they may not be altogether useless.
In the first place, we notice the precise foreknowledge of his
crucifixion, which the words discover Christ to have possessed.
From his first entrance upon active life, he seems, indeed, to have
had in his mind a full knowledge of all the events which should
be accomplished in him; and kenning with prophecy's highest
skill, the exact point of time of every occurrence, declares at one
period that "his hour is not yet come;" and at another that
" his time is at hand;" to-day, that he can perform safely amidst
his foes the work of him that sent him, and " that after two days,
he is to be betrayed to be crucified." At the time when the
solemn declaration in the text was made, he was undisturbed in
the midst of his disciples. His enemies were then busy in preparations for their great Paschal feast. The rulers had determined that he should not be taken during that feast, " lest there
should be an uproar among the people." Under these circumstances, that he should in the course of one day, be betrayed,
arrested, hurried through the forms of trial, and expire on a
cross, was, in itself, in the highest degree improbable. It was at
once the consequence and evidence of his intimacy in the bosom
of God, that he knew, to an hour, the fulness of time when he
should bear the sins of many, and declared it frequently to his
Collowers with such confidence and composure.  " Father, the




384                 ON THE PASSION.                 [SERM.
hour is come."  "All ye shall be offended because of me this
night."  "The things concerning me have an end."  "Verily, I
say unto you, that one of you shall betray me."  " Thus shalt
thou say unto him, The Master saith, My time is at hand."  In
these and several other passages of a similar import, a prophetic
consciousness is manifested whose explicitness and dignity would
suggest what their fulfilment establishes; that in the counsel of
redemption the Author and the Father were one.
This foreknowledgre of the time when he should suffer, leads
us to remark the voluntariness with which our blessed Lord endured the cross. Though the Scriptures speak of God as sending his Son to be the propitiation for our sins; as appointing
and giving him to be our mediator, yet we are ever to consider
it as the free choice, the unconstrained desire of the Son, to bear
our griefs and carry our sorrows, and give his life a ransom for
us. Ineffably benevolent in his nature, having by his omniscience, a clear foresight of the glory which would redound to the
divine government by the redemption of man, being necessarily
coincident in his views and wishes with the whole Godhead that
dwelt in him, the Father's will was his will; the Father's counsel was his counsel. And in regard to his manhood, apprized,
as he evidently was, of the time and manner of his death, it
should seem easy for him to have avoided it; and by withdrawing himself from the scenes and instruments marked out in prophecy for its accomplishment, to haverenounced the offices and
sufferings of Messiah. But instead of this, knowing his time was
at hand he waited for it. Everything in his discourse and conduct was like an unrestrained surrender of himself. Though in
the moments of extreme agony he prayed that if it were possible, the bitter cup might pass from him, it was not absolutely
and without care for the consequences; for if it was his Father's
will he preferred to drink it. Knowing all things that should
come upon him, he quitted not his place nor his work, but rather,
having in the elements of the Supper first offered himself symbolically, went forth to meet his cross.
This free will, with which Christ became a sacrifice for man's




xXXVIII.]           ON THE PASSION.                  385
transgression, he was careful to inculcate upon the observation
of his followers. He speaks of coming into the world, and of
leaving it, as things of his choice; of giving his life a ransom
for many, as a voluntary act. "No man taketh it from me, but
I lay it down of myself. I have power to lay it down, and I
have power to take it again; for as the Father hath life in himself, even so hath he given to the Son to have life in himself."
The same doctrine is explicitly taught by all the writers upon
the subject in the Old and New Testament. Nothing like compulsion is conceived in the humiliation and death of the Redeemer. To have obliged him, innocent as he was, and omniscient, to bear against his will the heavy punishment of sinful,
inferior beings, would not have appeared consistent with the
Father's character, and might have diminished the merit of his
atonement. Though the Father, therefore, gives or sends him,
there is nothing of force. It is the result of mutual wishes and
stipulations. The Son's delight was to make himself an offering for the salvation of our race, and, in the travail of his soul,
he was satisfied.
This voluntariness of the Saviour's sufferings, it is important
for you always to remember. It forms the consideration which
so greatly magnifies his benevolence. It furnishes the motives
of that grateful love which we owe him. It opens the ground
upon which active philanthropy is most strongly commended to
his followers. And it constitutes the unanswerable vindication
of the Gospel, against the objections of those who stumble at
the supposition that a just and holy God should lay upon an innocent victim the iniquities of us all.
Once more. We may remark, in the passage before us, the
wisdom and dignity of our Lord's conduct when his departure
from life was at hand. In the first place, he reflected upon it.
Sorrowful as it was to be, he did not shrink from the contemplation of it. He gave it a timely consideration. It was the
great end for which he was born. It was the act of his being,
upon which more depended than words could express. He
was to suffer, and to enter into glory; and an event of such
VOL.. -25




386                 ON THE PASSION.               [SERM.
pregnancy, to be rightly conducted, required and deserved preparatory attention. He therefore thought of it much. As it
approached, it more constantly occupied his mind, and appeared
in his conversation. He finished the work which was given
him to do. He made every arrangement for the important
hour. Such, and so frequent were his reflections upon it, that
it could not take him by surprise, nor come too soon. What
an example for every man living! When is the period at
which any of us may not say, " My time is at hand?" But do
we often reflect upon it?  Are we prepared to meet it?  Do
we not put far from our thoughts the day of our death, and
leave the principal business of this probationary life to be accomplished at a more convenient season? We may learn from
the conduct of our Lord, often to anticipate in our minds our
departure from this world to the Father; and if we would entirely imitate his example, much good might arise to ourselves
and others from such anticipation.
For we further observe that, to a consideration of his expected end, he added those arrangements which were proper and
important. Among these, his tender disclosure of his approaching crucifixion to his little band of disciples, will arrest the attention of every feeling reader of the Gospel. His interview
with them, as exhibited from the thirteenth to the eighteenth
of John, is one of the most affecting pieces of scene and dialogue that the human mind ever contemplated. He informs
them that he is about to leave them, and of the awful issue of
the treachery by which his death would be effected. In tender
precept, and impressive illustration, he instructs them how to
behave when he shall be gone. He reasons with them of the
necessity of his departure, and how it should turn to their benefit. Consoling their sorrows, guarding them against the world,
its seductions and trials, instructing them in every excellence,
and leading them in his blessings to look for happiness in heavenly things, he rises in his troubles, and is loveliest in his saddest hour. How interesting and impressive when, to teach his
disciples humility and kindness, he rises from supper and washes




XXXVIII.]          ON THE PASSION.                 387
their feet. Who can behold unmoved, the affecting scene, when
oppressed with regret, with concern, with the weight of the
afflicting truth, he declared to them that one of them would betray him. How solemn and paternal does he appear when instituting and celebrating the great Christian sacrament, of which
I shall presently speak. What more affecting than his language; his blessing. "Little children, yet a little while I am
with you;" "love one another."  "Peace I leave with you, my
peace I give unto you; not as the world giveth, give I unto
you. Let not your heart be troubled, neither be afraid." And
again: " These things have I spoken unto you, that in me ye
might have peace. In the world ye shall have tribulation; but
be of good cheer, I have overcome the world." The time
would fail me to quote all the excellent instructions and wise
arrangements of our Lord, which the consideration that " his time
was at hand," prompted him to make. Yet, long could I descant upon his transactions towards his disciples, his beloved
family, in this close of his life. For I consider it as holding out
to you, and to every good man, an unequalled example, a perfect model by which you may form your own conduct when
your departure shall be drawing near. Here, you may learn to
set your houses in order before you die, and to make every arrangement which may be necessary to the quiet, and conducive
to the comfort of those whom you may leave behind. Here,
you may learn to gather your family around you, with the
voice of affection, to reconcile them to your departure, and with
the counsel of wisdom, to instruct them concerning their lives.
Here, you may learn from the example of Christ, that peace is
better than pleasure, to leave to your offspring; and that the
last injunctions which should tremble upon the parental lip are,
to have trust in God, and to love one another. Sweet scene,
when the head of a household, having timely made all other
arrangements, spends his last hours in pointing others to heaven,
and breathing upon his family the blessings of religious peace!
Sweet scene! It is consoling to survivors; it is elevating to




388                ON THE PASSION.                [SERM.
the human character; it must be beheld with pleasure by the
Deity himself.
But I am reminded by my text, and brought by these remarks to notice a peculiarly striking trait of our Lord's conduct, when he knew that his sufferings were at hand. I mean
his concern to eat the Passover.  "The Master saith, My time
is at hand; I will eat the Passover at thy house, with my disciples."
The' Passover was the great ordinance of the law under which
he was born. It was instituted by the Almighty, for his people
to commemorate their deliverance from bondage, and favour
with Jehovah; and as it led them to contemplate the greatness
of his mercy and power on whom they were dependent, it must
have been, to the serious Jew, a source of comfort and satisfaction.  It was now, the thirteenth day of the month Abib, in
which they were to make ready, and the even of which was the
commencement of the fourteenth day, when they were to eat
the Passover. Our Saviour had uniformly walked in all the
commandments of the law, and this ordinance, of strong obligation and solemn significance, he had observed with undeviating
regularity. Now, indeed, he knew, that before the sacrifice of
the lamb would be over, he, of whose own blood its purple
stream had for ages been an emblem, would be offered upon the
cross. But for his disciples' sake, and for his regard to divine
institutions, he would not, even in this hour of sorrow, abate
one jot of his obedience. The houses of the Jews were, at this
season, common to strangers. It is probable, however, that
Christ sent his disciples to a man whom he knew, and had disposed to receive them, that under his roof they might make the
usual preparations. They did accordingly; and there, with the
twelve, he spent the last evening of his life, celebrating the appointed Paschal feast. If there were nothing more, this care
of our Master to "fulfil all righteousness," and his observance
of this ordinance, when the sorrows of death approached, hold
out a mirror to every Christian, in which he may see a striking
and beautified image of his duty. But in him who had no sins




XXXVIII.]           ON THE PASSION.                  389
to cover, and no blessings to secure, there must have been something of mighty import, to have occasioned the earnest declaration, "With desire have I desired to eat this Passover with you,
before I suffer."  If we attend to the transactions of the evening, we shall find that this was, indeed, the case. It was at this
last meeting with his friends, that he abolished the typical ordinance which was about to be fulfilled, and instituted in its
stead, with bread and the cup, that sacrament whereby his death,
of which the sacrifice of the Paschal lamb was only a shadow,
should, in all ages, be shown forth until he comes. This was,
probably, one cause of his anxiety to eat this Passover with his
disciples. He now gave them to understand that they were
henceforth to commemorate a greater deliverance than that
which freed them from Egyptian bondage; that, as he had done,
they, and all Christians to, the end of time, should do in remembrance of him.
When we consider our Lord, first observing the ordinance
which was yet in force, and then instituting upon it the Christian Supper, his example in the former, and his authority in the
latter, furnish his disciples with a double motive to observe his
holy sacrament.  When I contemplate him, longing to be with
his disciples at this Passover, that he might change it into a joyous memorial of his death; when I see him employing the last
hours he should spend with them, in celebrating this Christian
feast; when I hear him saying to his followers, Eat ye all of
this bread, which is my body; drink ye all of this cup, which
is my blood; when I ponder the import of this sacrament, its
uses, the affecting circumstances under which it was ordained,
and the claim of its Author to our entire obedience, I see not
how any, who, with godly sincerity, are his disciples, can ever
abstain from it. In every period of life, peaceful is the reflection, that we have endeavoured to "fulfil all righteousness,"
"to walk in the commandments and ordinances of the Lord
blameless." And when the sorrows of death compass us around,
and the pains of dissolution are getting hold upon us, memory
can present no more pleasing recollection than that we have




390                ON THE PASSION.               [SERM.
eaten of that flesh, and drank of that blood, of which, whosoever partaketh righteously, hath eternal life abiding in him. In
that trying period, when our time is at hand, we should learn
from the example of Christ, to seek in our Passover, the holy
viands which may support us under the terrors and pains which
most men apprehend, and many endure, in passing through the
valley of the shadow of death. Trying is the hour, and what
can be more consoling to the departing spirit, than the pledges
of the Redeemer's love; what more animating than the holy
mysteries whereby God hath sealed to us the pardon of our
sins, and the precious promise of everlasting life.
But, finally, we must not omit to notice, among the acts of
our Saviour when his end approached, his retirement after
finishing his purposes, to devotion and communion with the
Most High. With the world he had done. His Father alone
could support him in the hour which was at hand. All of business, all of duty, all of preparation that remained, was between
him and his God. Withdrawn, therefore, from all interruptions,
he seeks the Almighty, and gives himself to ardent prayer.
And in this holy occupation Jesus continued, till the commencement of the outrages upon him.  Powerful comment
upon the precept of his gospel, " is any afflicted, let him pray."
Here, for the present, we shall leave him; but not, I trust,
without learning from his example, the wisdom of betaking
ourselves from the world and its phantoms, to the Father of
our spirits, when we find our end approaching. Surely, it is
time to have done with the pomps and vanities of life, when we
are on the borders of, eternity. Surely, it is time to draw near
to God when we are losing our hold upon every thing else. It
is communion with our Maker that will preserve in us a sense
of our connection with him. And it is the tie which connects
us with him, that will bind to the soul its most precious amulet,
the hope of immortality. Happy, then, are they whom death,
when he comes, finds in communion with their God. Appalled
at their devotion, he drops the poison with which he was en



xXXVIII.]          ON THE PASSION.                  391
venoming his shaft, and, instead of taking, resigns to heaven his
prey.
Thus I have set before you some of the instructions suggested
by this interesting passage in the gospel of the day. I might
enlarge; but already I have trespassed too much upon your
patience.  One closing observation forces itself upon your
minds; that our blessed Redeemer hath taught us how to die,
as well as how to live; that in all the successive scenes of his
Passion, he hath left us an example, that we should follow his
steps.




SERMON XXXIX.
ON GOOD FRIDAY.
JOHN, i. 29.
"Behold the Lamb of God which taketh away the sins of the world."
I AM to address you, my brethren, to-day, upon the most
solemn subject which can ever be contemplated by man. It
is not to the character of any important virtue that I am to call
your attention, but to Jesus Christ, the source and example of
all virtues. It is not in the sweet periods of his life, when he
is feeding the hungry, instructing the ignorant, and healing the
sick, that I am to set him before you; but in the hour of his
crucifixion, when he is nailed to the accursed tree. Here is no
glorious light from heaven as on the morning of the nativity;
but the sun withdraws his shining, and the heavens are shrouded in gloom.  Here are no multitudes of the heavenly hosts,
uttering their joyful acclamations; but in the darkness of the
skies, imagination pictures angels and archangels hovering in
amazement over their suffering Lord, and all the hosts of the
Almighty meditating, in mute astonishment, the issue of the
stupendous event. Here is no peaceful scene; no pulse of joy
shot through the bosom of nature at the descent of her God;
no shepherd returning with joy, nor wise men approaching with
gifts; but horror reigns! The earth quakes; rocks are rent;
the dead are moved; a wonder-struck multitude, who had gone
out as to a common spectacle, are returning, smiting their
breasts.




ON GOOD FRIDAY.                  393
To set this event before you in all its magnitude, requires
other eloquence than mine; lips touched like Isaiah's, with coals
that have been taken from the altars of heaven. For myself,
when I contemplate God, "found in fashion as a man," and
humbled to " the death upon the cross," for the redemption of
our sinful race, I am overwhelmed by the greatness of the mystery! It is a "depth of the riches both of the wisdom and
knowledge of God," which human thoughts are unable to
fathom! We know not its relations and influence to other
worlds. WVe know but in part the measure of its importance,
and the extent of its consequences to this. And the circumstances of it, the emotions it should excite in us, the fear, and
gratitude, and faith, and obedience it should beget in us, who is
able adequately to describe? All I can do is to stand with you
at the foot of the cross; to wonder with you, and adore; and,
taking the language of inspiration for my parable, to exhort
you to " behold," in the expiring Jesus, " the Lamb of God that
taketh away the sins of the world!"
The Saviour of the world is frequently represented in the sacred writings under the figure of a Lamb. For this there were
divers reasons. Meek, innocent, and patient, this gentle animal
presented a significant emblem of His character who would be
"brought as a lamb to the slaughter, and as a sheep before her
shearers is dumb, so he would not open his mouth."  In that
ritual, which, in the twilight of revelation, shadowed forth the
distant substance of the Christian economy, the lamb, therefore,
was appointed to be the sacrifice which should be offered daily
for a sweet savour unto the Lord. But more especially in the
Passover, when the victim was slain, by the mark of whose
blood God's people were preserved, the lamb was chosen for the
victim. In these types was Jesus Christ set forth anciently to
the eye of faith, as the sacrifice with which the sins of the world
were to be expiated, and, on account of the innocence of his
nature and the efficacy of his blood, prophets, and apostles, and
angels, conceive of him under the image of a lamb.
But he is also styled in the text, and in many other passages




394                ON GOOD FRIDAY.                [SERM.
of the sacred writings, " the Lamb of God;" and for this I shall
mention two reasons, which, while. you are contemplating the
sacrifice of the death of Christ, may impress you with a sense
of the greatness of the victim, and of the wonderful loving
kindness of our God.
Probably, on a part of the very mount on which Christ was
crucified, Abraham said to Isaac, " My son, God will provide
himself a lamb for a burnt offering." The words were prophetic. Jesus is styled emphatically " the Lamb of God," because
he was provided for us by the Almighty.. For the purposes for
which Christ was slain, man had nothing to offer to his Maker.
"All the beasts of the forest were" already "his, and the cattle
upon the thousand hills." Could man have ranged through all
worlds, and called the creatures which are in them his own, he
could not have found a victim, whose blood would have been
efficacious in the sight of God to wash away sin. Foreseeing
the fall of man, and knowing that there could be found no voice
to help, no arm to uphold, God, in infinite mercy, from the
foundation of the world, provided the sacrifice by which the
transgressions of his children might be expiated, and they ransomed from destruction. And in the ram caught providentially
by his horns, and substituted by the Patriarch in the room of
his son, who was first required, was typified the offering which
the providence of the Almighty had prepared for our race, and
should, in due time, be substituted in our stead. Well is he
denominated "the Lamb of God" who was thus provided for
and given to us by the Almighty.
But where was this precious sacrifice found?  Whence came
this victim, whose blood is of such unspeakable value and singular- efficacy? It is further to be observed by us, that he is
styled " the Lamb of God," because he was near and dear to the
M-ost High. In the person of his Son, God beheld the image
of his own glory. IIe who came down from heaven, to be
offered in our behalf, was far above all principalities and powers
in his state, and without equal in his nature. Near to the Father as his only begotten, and dear to him as his perfectly obe



XXXIX.]            ON GOOD FRIDAY.                 395
dient Son, he was with the Father from all eternity, the object
of his supreme regard, and heir of his glory and worship. Yet
this exalted Being, whom angels adore, is sent to takle upon him
our flesh, and become obedient to death. This object of God's
delight, this pure, and holy, and beloved heir of his perfections,
is given to be our ransom and atonement. And it was, probably, with a particular view to him, as the Lamb provided to be
the propitiation of our sins, and to teach us both the value and
the efficacy of his blood, that the Father proclaimed at his entrance upon his office, "This is my beloved Son, in whom I am
well pleased."
Our need of such an atonement it becomes us to-day to consider. This Son of the Almighty, this immaculate " Lamb of
God," it is not without great expediency and use that he is sacrificed upon the cross. Not but for purposes of infinite moment hath it pleased the Father thus to bruise him. It is not
without respect to the glory of his government that hath put him
to this unparalleled grief.  This "Lamb" was "slain" in the
counsels of heaven "from the foundation of the world;" and it
is in virtue of the mediation and atonement which he hath consummated on the cross, that the human race were saved from the
doom of destruction, and have received from the Almighty the
overtures of pardon and everlasting life. His blood is the purchase of our redemption.
MTan is " by nature, born in sin," and, consequently, under the
government of a holy God is " the child of wrath." This the
pages of his history in every age prove. And of this every one
has too sensible experience, too indubitable evidence in his own
bosom. Of his inability to expiate his own offences he has everywhere manifested a common sentiment. Wherever we find him
thoughtful of his condition and mindful of his God, we find him
by an altar, offering a victim, with whose blood he is hoping to
propitiate his Maker. Nowhere has he reposed with confidence
in his own righteousness. Nowhere has he trusted wholly to his
contrition and tears. The universal prevalence of this idea indicates that it is either very obvious to natural reason, or has




396                ON GOOD FRIDAY.               [SERM.
been derived to all men from the same external source. That
the soul, in some solemn moments, may have just apprehensions
of her inability to make reparation for her offences, might perhaps be admitted. But there is no congruity in the nature of
the things, between shedding of blood, and remission of sins;
the connection between one and the other is by no means obvious to reason; and we are left to infer that God who only could
be the one unchangeable source of instruction, informed man
soon after his fall, of his inability to be justified without an
atonement, and graciously taught him to stay his faith and soothe
his anxieties with typical sacrifices, till the great sacrifice should
be offered for him, in which he should find his peace.
In truth, by the first transgression man became a debtor to the
divine justice in a sum which he could never have paid. The
arm of vengeance was stretched out against him, and but for the
intervention of Christ, he must have gone into irretrievable perdition. And we, his posterity, "wherewith should we have
come before the Lord, and bowed ourselves before the Most High
God?" With the sorrows of our first parents, we inherit also
their sinfulness. And guilty in the sight of the Almighty, on
what ground should we plead for pardon and favour? Should
we trust to our good deeds? Alas! they are inconstant, and
the best of them alloyed with many imperfections. Should we
trust to our repentance? That, too, is imperfect, and utterly
disproportionate to our offences, and followed often by repeated
transgression. Should we betake ourselves to the mercy of God?
One of his attributes is never exerted in opposition to another;
and both the honour of his government and the happiness of his
creatures would require the execution of his righteous laws.
Should we, then, have recourse, with Jews and heathens, to victims and oblations? In themselves, the Lord hath no delight
in burnt offerings. Though countless lambs should bleed upon
a thousand altars, they could never take away sin. We need
" an advocate with the Father,"  such as the Father only could
appoint; we need a " propitiation for our sins," such as God only
could provide. Were it not for this precious victim upon whom




XXXIx.]             ON GOOD FRIDAY.                   397
the Father looks from his throne, and remembers his covenant
and mercies, we should have nothing to plead in mitigation of
our sentence, but might justly expect to be driven from his presence and to lie clown in sorrow. At best we should wander
through life uncertain of his favour; and death would overtake us
unconsoled with the knowledge that there is a fountain set open
in which the stain of our iniquities may be washed away, and a
price paid for our redemption from destruction.
The certainty and efficacy of this sacrifice of Christ, as that
which God, in his great love towards mankind, had prepared to
take away their sins, remains yet to be considered. Intimations
of this his mercy, the Almighty gave in the hour of their conviction, to the first offenders. He afterwards gradually unfolded the scheme of it in prophecies, types, and figures, to his chosen
servants in every age. And all the marks by which " the Lamb
of God" was to be known; all the qualities and sufferings and
circtumstances of death, by which he was to be distinguished, are
fo-iund united in Christ.
You behold him to-day offered precisely at the time appointed
in the midst of the predicted week; when " the sceptre was departed from Judah,'" while the second temple was yet standing,
whose " vail was" presently " rent from top to the bottom." You
see all things that were written, that the Messiah should suffer;
by such sufferings it was requisite we should be delivered. The
remembrance of the cross should be an incitement in us to all
goodness.  How shall we, for whom our Lord has done and
suffered such things, by living in sin, " crucify him afresh, and
put him again to shame."
Finally. Let us justly estimate the obligations we are under
to the Lord, our Redeemer. In heaven he is known as " the
Lamb of God;" and "ten thousand times ten thousand, and
thousands of thousands" of angels bow, we are told, before him,
" saying, with a loud voice, WVorthy is the Lamb that was slain,
to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing." " The four and twenty elders"
also "fall down before him, having, every one of them, harps,




398               ON GOOD FRIDAY.
and golden vials full of odours, which are the prayers of saints."
How great is our obligation to love and adore him, for whose
sakes he was slain. To the praises, then, which we know to be
chanted in the temple above, let our lips and lives say amen:
"Blessing, and honour, and glory, and power, be unto Him
that sitteth upon the throne, and unto the Lamb, for ever and
ever."




SERMON XL.
ON GOOD FRIDAY.
LUKE, xxiii. 48.
"' And all the people that came together to that sight, beholding the things
which were done, smote their breasts and returned."
HE crucifixion of Jesus Christ is, to us, the most stupendous and interesting part of the economy of God.  Creation is an astonishing display. The scenes of nature strongly
interest, through the consciousness that we have in them a part.
Every object about us fills the contemplative with amazement.
But before them all, for grandeur of design, for solemnity of circumstance, for greatness of expression, and for connection with
man's destiny and duty, is the mystery of the cross. This envelops all that is important to our race; all that will nourish
astonishment forever, and ever deserve our most grateful consideration. To be, indeed, actual spectators of the crucifixion,
and with "the people who came together at that sight, to behold the things which were done," was not our lot. Yet, to
ponder it as a thing accomplished, with its mighty consequences,
the sacred narrative, and our interest in it, require; nor will reflection ever fail to furnish such views of the subject as will
compel the good man to smite his breast with even deeper
amazement, and juster determinations than theirs, whom the
text exhibits returning, awe-struck, from the solemn scene.
It is now the season in which the mighty event had its ac



400                 ON GOOD FRIDAY.                [SERM.
complishment. Having carried us through the sad occurrences
which preceded it, the Church has brought us, to-day, to the
foot of the cross, that we may contemplate its truth, magnitude,
and import. But who shall set these in a full light. For me;
I am lost in this " depth of the riches both of the wisdom and
goodness of God;" yea, it is a theme too deep for human expression. Yet, to assist your conceptions of its greatness, and
suitably to improve this holy time, I would raise your contemplations to the greatness of the Person who suffered, the greatness of the sufferings he endured, and the greatness of the end,
or consequence of his suffering. These are points with which
your breasts should be thoroughly penetrated, on this sacred
day, and, if properly considered, may exceed, in impressiveness
upon the believing mind, the actual sight of the transactions,
which wrought such emotions in the Jewish spectators.
Of the greatness of the Person who suffered, how shall I give
you an adequate idea! Consider his origin. An eternal emanation of God. " The only begotten,' and " well beloved Son"
of the Father. The equal sharer of the glories of the Godhead; the noblest inhabitant of heaven. Consider his state. It
was "he, by whom all things were made, and without whom,
was not any thing made, that was made;" he, into whose hands
the everlasting Father had put all power; the Creator and
Lord of heaven and of earth. Consider his character; he lived
on earth a perfect being. The unsullied purity and sublimity
which were in him, and shone through the veil of his flesh,
realize, in fact, all that the mind can form of ideal beauty, or
rather, furnish the only image of perfect excellence with which
the mind is acquainted. He " did no sin, neither was guile
found in his mouth." Before him the sages who approach
nearest to perfection, are as nothing; yea, our conceptions of
angelic excellence will not raise us to the majesty of his character; for, with conscious inferiority, they bow themselves in his
presence, and are commanded by the Highest to worship him.
His unconquerable meekness and patience; his unequalled love
and dignity of soul; the signals of divinity which he displayed




XL.]                ON GOOD FRIDAY.                  401
at death, and the agitations of all nature as he expired, wrung
from his foes, even from his guards and crucifiers, the just acknowledgment of his greatness, I" Truly, this was the Son of
God."  Like the sun, he rose amidst the miists of morn; brightened on his course, and set without contracting spot or blemish,
or sustaining any diminution of his glory, in all that lustre
which he unceasingly shed, while travelling in the greatness of
his strength.
IIere the transition is easy from the Person to the greatness
of the sufferings he endured. Prophecy, the mysterious messenger of heaven, was early, and at various periods, sent to announce to mankind the appearance of this great Personage in
their world. WVith different degrees of precision, at different
times, she drew the character she described, the course of the
coming Christ. But in every portrait, in every sketch, conflict
and suffering were conspicuous. Her first whisper was, that
"his heel" should be wounded by the serpent, whose " head"
lie would "bruise." As time advanced, she unfolded, gradually,
all he should endure, from the persecutions of his infancy to'the last insult of the piercing spear. Now, she breaks forth as
if beholding one covered with anxiety and blood: and now,
with pencil dipped in saddest hue, she gives the entire and affecting piece.  " He shall grow up as a tender plant, and as a
root out of a dry ground; he hath no form nor comeliness; and
when we shall see him, there is no beauty that we should desire
him. He is despised and rejected of men; a man of sorrows,
and acquainted with grief. He was oppressed, and he was
afflicted, yet he opened not his mouth. He is brought as a
lamb to the slaughter; and as a sheep before her shearers is
dumb, so he openeth not his mouth. He was taken from prison
and from judgment; and who shall declare his generation; for
he was cut off out of the land of the living."
Such was the'/ description which prophecy gave of him, whose
ancient herald she was. Her picture of his griefs was not too
highly wrought. He realized them all. To pass over his early
humiliation and poverty; to omit the persecutions, troubles,
VOL. I.-26




402                ON GOOD FRIDAY.                [SERM.
and difficulties which marked his life; the guest chamber and
judgment hall, Gethsemane and Calvary, will furnish specimens
of all the sorrows which human nature can taste and deprecate.
Behold the commencement of his Passion, when, with deep anguish, he perceives that one, whom he had honouredcl, should
betray him. Dread apprehension of the approaching weight of
woe, brings on " an agony," in which nature scarcely sustains,
sweating, "as it were, great drops of blood," through intense
distress. In sorrowful retreat, he is arrested as a thief at night,
and friendship's token is prostituted, to designate him. Now
he is dragged before a heathen tribunal, and mockeries, buffeting and spitting, from a rabble populace, are silently endured.
Though pronounced innocent, he is delivered to the scourge,
and wanton cruelty contrives new pains.  At length he is
doomed to death, and hurried, with malefactors, to the shame
and tortures of the cross.
Great as is the Person who is immolated on the cross, and uncommon as is the measure of his sorrows, the manner is equally
wonderful in which he endures them. It is here that we may
learn to endure. Observe his meekness and patience. This Son
of God is led " as a lamb to the slaughter, and as a sheep before
her shearers is dumb, so he openeth not his mouth."  Ponder
his humility. He is God; but he takes upon him " the form of
a servant."  He submits to be bound, to be scourged, to be
mocked; he humbles himself "to death, even the death of the
cross." Consider his conduct towards his crucifiers. They exhaust their ingenuity to torment him. They spend their strength
in vexing him. No insult, no mockery, no cruelty which they
can devise, is omitted. But not an emotion of resentment rises.
There is something of the God in his deportment. They excite
his commiseration: "Father, forgive them, for they know not
what they do." Examine his resignation. His "soul is exceedingly sorrowful."  "Being in an agony" under the woe he sustains, "his sweat was as it were great drops of blood falling
down to the ground." Under the feelings of nature he wishes,
if it were possible, this dreadful hour might pass from him;




.XL.]               ON GOOD FRIDAY.                    403
"nevertheless, not my will, but thine be done." See him die.
His anguish ruffles not his bosom. To show that nature is not
exhausted, and his death voluntary, he cries "with a loud
voice."  And what are his words?  "Father, into thy hands I
commend my spirit."  And when he had so said, "he yielded
up the ghost."  Search the pages of history. Go to all the
scenes of death. Bring together all the great ones of the earth;
where will you find such meekness, such patience, such piety,
such benevolence, such fortitude, such generosity, such equanimity? Who hath suffered, who hath died like Jesus Christ?
The lustre of his greatness illumines the body of death. We
forget, for a moment, the cross, in admiration of the wonderful
virtue which encompasses the victim upon it. Surely, thou
virgin mother, though " thy soul be now pierced through with
a sword," some admiration of his transcendent greatness in
death, must occasionally brighten thy mind; thou wilt keep all
these things, and ponder them in thy heart.
Amazing scene! Unparalleled sufferings! HIow exact a
counterpart of prophecy's descriptions! We can scarcely contemplate them without adopting her words: " Was ever sorrow
like unto his sorrow, which was done unto him, wherewith the
Lord afflicted him in the day of his fierce anger."  But, observe
the testimonies which God, in this awful hour, gives to the character of his Son. The situation of the heavenly bodies admits
of no eclipse. But, nevertheless, the sun is darkened! It is
not the country nor the season of extraordinary throes of nature. But the earth quakes; the rocks are rent; the graves are
opened! No voice of an archangel is heard; no trump of God
sounds,; yet, many of them that sleep in the dust, now hear the
voice of the Son of Man, and awake, and are seen with him in
the city, partakers of his resurrection! Long has the Holy of
IIolies been hidden from every eye but that of the high priest.
Man saw not yet the mercy-seat. But, as Jesus dies, the veil
of the temple is rent from before the cherubim, and shortly
after the temple itself is demolished, and Jerusalem, the gloriousholy city, passes away.




404                 ON GOOD FRIDAY.                  [SERfm..
Do any question the extremity of the sufferings which Christ
endured?  They are recorded by heathen and Jewish, as well
as sacred historians. Are the supernatural concomitants of the
crucifixion doubted?  The awful darkness is particularized by
several profane writers, which, at that season, could not lhave
been caused by eclipse, and there are not wanting considerate
men, who conceive that the earth yet bears the marks of her
convulsions.  Are the effects of the scene upon the minds of
the crucifiers thought improbable?  Scarcely can the skeptic,
who has not lost all feeling, ponder the account of it without
similar emotions.   The circumstances of Christ's suffering
wrought deep conviction of his divinity in one of the most
famous and ingenious of his adversaries, to whom prophecy
had in vain opened her wonders, and miracles their strength.
But we hasten to what gives still more interest to the crucifixion; the purpose of it. Wherefore is the Son of God thus
bruised?  Why does this spotless, glorious Being thus die?
These are sorrows " wherewith the Lord hath afflicted him in
the day of his fierce anger."  But is God displeased with his
beloved Son?  Is there -anger for him  who hath done "no
sin?"  No. He suffers, "the just for the unjust."  "The Lord
hath laid on him the iniquity of us all." Alienated from his
Maker by transgression, and having voluntarily subjected himself to the penalty of sin, man must have perished had not the
Eternal Son appeared in his behalf, to expiate his sins, and
satisfy the requirements of offended justice. We see human
nature desolate.  Men are subject to sin, and to the consequences of it, pain, and misery, and death. Every person carries the evidence of this in himself. Ile sees it in all about him.
Fallen and helpless, he has nothing to offer to propitiate his
Maker. Repentance he cannot have without his Maker's help,
and when he has it, it makes no atonement. Future obedience
he would have owed if he had not sinned.  This, therefore,
makes not satisfaction. Besides, his obedience, when he has
turned to his Maker, is all imperfect. His own righteousness,
to the end of his days, is much alloye(l. How, then, shall his




XL.]                ON GOOD FRIDAY.                   405
Maklier be reconciled?  How shall'the wrath of heaven be
turned away?  He needs some friend to stand between him
and his God and make his peace. Satisfied would be the justice of heaven, and sure his salvation, if there were some one
to take his sins, and sustain the punishment of them. But
where should such a prevailing intercessor; where should such
a disinterested Saviour be found?  His fellow-men —they can
do nothing. Every one for himself needs a deliverer. No man
may " redeem his brother, or give to God any ransom" for his
own soul. The angels-they owe for themselves a perpetual
obedience, and who among them would be of sufficient strength
if, indeed, of sufficient benevolence, to sustain for a sinful world
the wrath of its offended God?  God looked, but there was
none to help. Therefore his own arm brought salvation. In
the person of the Son, he came down from heaven to purchase
our redemption with his blood. He is our peace.  " He hath
borne our griefs, and carried our sorrows."  God "hath made
him to be sin for us, who knew no sin; that we might be made
the righteousness of God in him."
By graciously giving himself a ransom for us, and consenting
to pour out his soul unto death, Christ arrested the arm raised
to execute the just sentence upon the sinner, and restored man
to the favour of his God. To make this atonement for fallen
man, and effect this reconciliation between him and his offended
Creator, was the vast purpose of the Saviour's death. A world
of beings is saved by it from impending destruction. Having
interceded for them, he, in the fulness of time, made their satisfaction, by bearing "their sins in his own body" upon the cross,
and through the everlasting righteousness which he brought in,
became their peace. The Prophets and Apostles, though remotely distant, in sweet accord proclaim " he was wounded for
our transgressions, he was bruised' for our iniquities."  "He
was delivered for our offences."  " Ve are saved through his
blood."  "By his stripes we are healed."  But not only life, the
hope also of eternal life is given us in this redemption.  "For
if," says St. Paul, "when we were enemies, we were reconciled




406                 ON GOOD FRIDAY.               [SERM.
to God by the death of his Son, much more, being reconciled,
we shall be saved by his life."  While we behold in the cross
the seal of the remittance of the penalty to which man had subjected himself, we behold in it also the earnest of his future
felicity. Having by "his oblation of himself, made the full,
perfect, and sufficient sacrifice and satisfaction for the sins of the
world," Christ entered into the Holy of Holies with his own
blood, there " to appear in the presence of God for us."  While
thus we contemplate him, pleading his merits with the Father,
and think, amazed, how, in this work, the Father hath commended to us his love, we are enabled to adopt the inspired
sentiment: " He that spared not his own Son, but delivered him
up for us all, how shall he not with him also freely give us all
things?"
And yet we have, perhaps, but an imperfect knowledge of
the consequences of this great event. That there are higher
orders of moral beings, and that it has reference to them, the
Scriptures plainly evidence and declare. But what their natures, numbers, or condition, and how they are interested in the
mystery of redemption we are not informed. We know that,
by it is made known " to principalities and powers," the "m nanifold wisdom of God;" that angels make it the subject of their
consideration; that the hosts of heaven are not less occupied
than the ransomned of the Lord, in celebrating the praises of the
Lamb. Still, to perceive the Christian mystery in all its connections; to behold it in all its importance and results, is,
doubtless, impossible, till the final consummation, when we
shall cease to "see through a glass darkly," and be admitted to
the presence and full fruition of God.
Christians: these are some of the most striking parts of the
crucifixion. As we ponder, we should profit. The Church
brings us to the cross, that we should think of them, and that
we should think of them for our good. While -we consider
who it is that died upon the cross, we may learn how much
love and gratitude we owe to God, who "spared not his own
Son, but gave him up for us all," and to the Son, who consented




XL.]                ON GOOD FRIDAY.                  407
to empty himself of all his glory; to be thus abased; thus to
die; that he might make "satisfaction for the sins of the
world," and redeem  men from  destruction to eternal life.
WVhile we contemplate the extraordinary sorrows which the
Son of God sustained, and by which he made the expiation,
we may learn how great an evil sin is, and find the strongest
incitement to repent of our past offences, and to endeavour to
cultivate the dispositions and duties which are pleasing in God's
sight. From the manner in which we have seen our Lord sustaining his sorrows, we should learn to be meek and humble;
to be patient; to be gentle towards all men; to forgive our
enemies; to be obedient to the will of God.. The testimonies
which, Cat his death, confirmed the character of the Son of God,
should establish our confidence in him; and from our knowledge of the end for which he suffered and died, we should draw
hope, and faith, and peace.
Thus, I have endeavoured to assist your conceptions of the
magnitude of the event we commemorate, by setting before you
the greatness of the Person who suffered, the greatness of his
sufferings, and the greatness of the ends which they effected.
When collecting our views of the subject, with how much
greater amazement and devotion should we "' smite our breast,"
than the awe-struck multitude who saw only the solemnity,
without the import of the scene'. For us, the Son of God laid
down his life. Impressed with the odiousness of sin, which required thus to be expiated, let his blood purge our consciences
from evil works. With gratitude for his sufferings, " let us go
forth to him without the camp, bearing his reproach.", Let it
be the holiest occupation of our hearts, to  "show forth his
death till he come."  And, kindling our love at the exhaustless
source of his, let it be the main object of our lives to attain,
through his merit, to a union with the ten thousands that surround his throne, in singing, "' WTWorthy is the Lamb that was
slain, to receive power, and riches, and wisdom, and strength,
and honour, and glory, and blessing."




SERMON XLI.
ON GOOD FRIDAY.
ISAIAH, liii. 5.
" But he was wounded for our transgressions, he was bruised for our iniquities;
the chastisement of our peace was upon him; and with his stripes we are
healed.
W    E are called, this day, to witness a scene of such sufferings, as have been but once realized upon earth. The
innocent Jesus, who descended from heaven to bless and instr-uct our race; "who did no sin, neither was guile found in
his mouth;" whose life had been one uniform display of love
to mankind, and divine perfections, is betrayed by his disciple,
seized by a rabble band, dragged to judgment as a base criminal, and, amidst the most wanton barbarities, and aggravated
humiliations, condemned to be crucified. By inconceivable
agonies of body and mind, his condemnation is preceded. It
is followed by every cruelty which unfeeling malice can inflict.
To the torture and mockery of a crown of thorns, they bind his
sacred head.  "He hides not his face from shame and spitting."
The cruelties of the scourge lacerate his body. And it is not
till humanity is fainting under its burthen, that they lead him
away to crucify him. At Golgotha, the cup of suffering overflows. Every ingredient which can embitter it, is infused. To
the cross, the most ignominious and painful instrument of
death, the patient victim is nailed. With taunts and insults,
inhumanity, and outrage, are the agonies of crucifixion aggra



ON GOOD FRIDAY.                  409
vated. An awful withdrawing of the divine smile, compels,
from the overwhelmed sufferer, the cry, "My God, my God,
why hast thou forsaken me'" A pause ensues. The wonderful man, in. patience possesses his spirit. Exhausted, at length,
with the weight he bears, and conscious of the accomplishment
of some mighty purpose, the Author of our faith, cries, "It is
finished," and with unsullied innocence,: gives up the ghost."
Earth feels the death, and quakes. The heavens are wrapt in
gloom. The guards appalled, confess a Divinity. The spectators amazed, " smite their breasts and return."
Great God! Is this the Son of thy love, whom thou didst
send to visit and instruct our world? Under thy government,
is he thus received by those whom he came to bless; and requited with a heavier fate than is allotted to the basest of the
sons of men? Wherefore hath it pleased thee, thus to " bruise"
him?  Wherefore, while thou dost behold, is the innocent heir
of thy perfections and love, put to this unparalleled grief, ignominy, and death?
The end and design of the sufferings of Christ are explained
to us by the Prophet of the Most Iigh, in the pathetic words of
my text: "Ile was wounded for our transgressions; he was
bruised for our iniquities; the chastisement of our peace was
upon him; and by his stripes we are healed."
But what means the Prophet, when he speaks of beings without health or peace, and obnoxious to punishment?  The offspring of the Eternal must necessarily be all pure; and, as man
was made and fashioned by him, he must have come from his
Malker's hands without sin, unhappiness, or imperfection. It is
evidently of a ruined race the Prophet speaks; for to no beings,
not corrupted from the state in which the Almighty formed them,
can the character of trangressors laden with iniquity and misery,
be ever applied.
The truth is, the wretched condition which the text supposes
to belong to man, is the condition in which he is left by the fall.
Revelation teaches us what it would be difficult not to believe,
that when the Almighty formed man, he made him upright and




410                 ON GOOD FRIDAY.                 [SERM.
just, furnished with the means and fitted for the enjoyment of
unadulterated happiness. That moral nature, which was his
glory, and capacitated him for the felicities for which he was
designed, required that he should be free, and his Sovereign
Creator thought it best, that a sense of his dependence should
be impressed on him, and his obedience tried by an easy, benevolent, and explicit law, which, with his own lips, he gave him.
Had we time, we might show in this economy, the wisdom and
goodness of the Deity, and his royal regard to the welfare of his
new moral creatures. But at present it concerns us only to observe, that in the use of that freedom with which he was ennobled, man violated the law of his Maker, in defiance of the
awful penalty of death with which it was sanctioned.  The
divine displeasure was now incurred; misery and destruction
became the sinner's doom, and thus the race were ruined. The
solemn monuments of this fall are everywhere too numerous.
Alas! we, too, certainly carry them about us, in this earthly
tabernacle. All that we inherit from the first Adam, is a nature
subject to a curse; its peace with its author and with itself
broken; its spiritual and moral health impaired; and death its
awful desert. If the justice of the Mlost High should be exe
cuted according to his law, the fruit of the transgression must
inevitably be, an utter extinction from his creation, or a hopeless
state of continually increasing sinfulness and misery.
But, loved for ever be our God; his feelings for the creatures
of his hand, are the feelings of a parent; and he was tenderly
solicitous, in some way consistently with his truth and holiness,
to recover his prodigal offspring from the ruin which they had
incurred. His holiness filled him with an abhorrence of sin.
His immutable truth required that the law he had given should
be executed. The honour of his government over all orders of
intelligent beings, and for aught we know, the measure of their
respect for it, were implicated in the punishment of the transgressors. Yet his infinite mercy pitied the victims of temptation;
his benevolence wished to save this fair portion of his creation
from the fatal fruit of their sin.




XLI.]               ON GOOD FRIDAY.                  411
Here, it was, that the fulness of the Father's wisdom and
holiness, and love, were displayed, in devising the scheme by
which he would accomplish his gracious desire. If any one could
be found to take man's guilt upon him, and bear its desert; if
there were any being sufficiently holy to expiate sin, and sufficiently benevolent to devote himself to the work; who would
place himself in the stead of man, and answer fully for his transgressions, the hapless creature might be rescued from death, and
the justice of heaven, at the same time, satisfied. There is nothing in reason, or the nature of things, with which this would
be incompatible; but if' the act were voluntary in the substitute,
everything to aggrandize his virtue; to manifest the irnmutability of the divine government; while it displayed its mercy,
filled the redeemed with gratitude, and the strongest motives to
future obedience. But how great, how disinterested, how infinite, must be the love which would undertake the work! How
spotless and exalted in himself must the being be, to expiate
with the Almighty, the sins of man.! And would not such a
deliverance entitle the benefactor, who could consent to devote
himself ftr its accomplishment, to as great returns of homage and
love from men, as their creation claims?  These considerations
indicate the propriety, if not the necessity, that the person who
should be the propitiation for our sins, should himself be divine.
Such a person the Father beheld in his own adorable Son; the
eternal emanation of his glory, and " image of his person." Him
he resolved to give for our ransom. On him he determined to
lay our iniquities, and, by making him an offering for sin every
way adequate and acceptable, to redeem  us from the awful
demand of the law, and defeat the triumph of the adversary.
To him who was to be our peace, how solemn the work. Yet
he was a Son who inherited all the Father's compassion, and
whose Father's will was his own. He saw and pitied man,. He
rejoiced to accomplish the gracious purpose of God.  In his
Father's pleasure and the travail of his soul, the sons and daughters whoml his death would bring unto glory, he saw the reward
of his sufferings, and was satisfied. When, therefore, neither




412                ON GOOD FRIDAY.                [SERM.
sacrifice, nor offering, nor burnt-offering for sin, presented the
means of fulfilling Jehovah's desire to save our race, then said
this dutiful and benevolent Son, "Lo, I come to do thy will, 0
God!" Thy pleasure is my pleasure. The honour of thy government I am concerned to uphold, while I compassionate these
helpless beings. Myself I offer, to bear their sins, and make
reconciliation.  "I am contented to do it; yea, thy law is within my heart."
By this stupendous arrangement in the council of heaven,
the awful cloud was removed which hung over man, and the
beamings of divine favour returned upon the dismayed offenders. They were taught to trust in the divine mercy, and
though solemnly instructed in the unhappy consequences of
their transgressions, received from the mouth of their Judge
the promise of a Redeemer. Sacrifice was instituted to cherish
in them the hope of pardon, by darkly revealing the method in
which it should be obtained, and carrying the spirit of faith forward to the great atonement. And in the fulness of that time,
which the Father, for reasons of inscrutable wisdom, had
chosen, our gracious Deliverer, the Eternal Son of the Highest,
appeared in our flesh, "to put away sin by the sacrifice of himself."  This was the end of the amazing sufferings which, without sin or murmur, Christ endured. Not for himself was he
cut off. For us men, and for'our salvation, he came down from
heaven, and on the cross paid the price of our deliverance. He
perfected obedience in our nature; submitted to the curse of the
law in our behalf; offered himself without spot or blemish to
God, a full satisfaction for our sins, and through the efficacy of
his precious blood we live; an everlasting righteousness is
brought in, and God is reconciled to us; and we are made capable of obtaining eternal glory. Thus, "was he wounded for
our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are
healed."
There are ever men to whom all the ways of heaven are
grievous; whom nothing pleases but the vain offspring of their




XL.]               ON GOOD FRIDAY.                  413
own proud minds. To these, it is to be expected, "' the cross of
Christ" will yet be "foolishne~s."  From the doctrine of their
depravity, from the mysterious nature of Christ, and from their
own views of the character of the Deity, they will attempt to
raise a scorn upon the sufferings of the Redeemer for our salvation. But shall our faith, which rests upon the fullest evidences
of the truth of the Gospel, be shaken by the cavils of speculative men?  Shall we, who have found in the doctrines of Christ,
that rest for our spirits which they need, quit it, because it presents to us wonders which surpass our comprehension? There
is, indeed, something in our redemption through the blood of
Christ, which fills us with amazement. The Apostle styles it
the "mystery" of the cross. And what is not mysterious with
which we are acquainted?  Can we more clearly discern the
Wisdom of the arrangements for our present subsistence; or the
mercy of the Deity in the miseries with which the earth is
filled? Badly, then, must it become us to doubt the expediency of the means which the Most High hath chosen for our
salvation. Whether any other way might have been devised
for man's deliverance; why the expiatory sacrifice was deferred
to so late a period; whether the sufferings of the Saviour might
not have been dispensed with or diminished, it is not our business to inquire. It is enough for us to know that those things
which God had before showed by the mouth of all his prophets,
that Christ should suffer, he bath so fulfilled. Consider, then,
ye doubtful, the evidences which encompass you; that " we are
born in sin, and are the children of wrath." Reflect, how imperfect, with all your efforts and attainments, is the purity and
virtue of your character. Contemplate yourselves as going into
the presence of the infinitely holy and awfully just God, and
ask yourselves, if you have not need of a Mediator with him;
of something more than your merits to propitiate his favour?
But, turn from the Son, whom he hath set forth as your Redeemer, and to whom else will you go? Will you make atonement for your own transgressions? Ah! wherewith will you
make it?  Look back, and see everywhere the indications




414                 ON GOOD FRIDAY.                  [SER.M.
wllicll llall hlas given of his sense of the need of an expiation.
of hlis mgult. SCC, ill the thousand libations, and the ten thousanld sacrifices with which he hath sought to propitiate his God,
hlis ewant of sometlling more than his own virtue to commend
him to his Maker; his want of something more than his sorrow to turn away the wrath of the Most High. Rejoice, then,
that God hath condescended to provide for the world a sacrifice
which would be acceptable in his sight;,vlhose blood would be
of sufficient value and efficacy to take away sin. IUnder your
consciousness of the wounds of the serpent, for the healing of
which, Jesus, by divine appointment, is lifted up upon the
cross; "Look unto him, and be ye saved, all the ends of the
earth."
Such is the solution which the Scriptures furnish of this day's
stupendous scene; the Son of God, in the form of' man, exptring beneath the ignominy and agonies of the cross.  This is
that wonderful scheme, into which, St. Peter tells us, "the angels desire to look;" and the contemplation of which must
compel the Christian to exclaim, "0, the depth of the riches
both of the wisdom and goodness of God!"
By our meditations on this subject, we may be led to appreciate, with chastened joy, the deliverance purchased with
Christ's blood. We find ourselves by nature the slaves of sin,
the children of sorrow, and the prey of death.  Tracing these
evils to their source, by the light of revelation we discover that
a transgression, of which they are the consequences, subjected
man, wh6, till then, was the possessor of innocence and peace,
to the most fearful expectation of destruction. He stood upon
the brink of perdition; and, had he been left to himself, must,
with his race, have perished forever.  What words, then, can
express the magnitude of the deliverance wrought by the mediation of the Son of God! Is there anything valuable in life?
Is there anything pleasant in hope? Is there anything precious in the favour of God? Is it our happiness that the sceptres of sin and death are broken? Do we rejoice that the kingdom of heaven is opened to our anxious spirits, and that " we




ON GOOD FRIDAY.                  415
have an Advocate with the Father," whose intercessions cannot
fail to prevail?  We owe all to the merits of that atonement
which the Redeemer made for us "'in his own body on the
tree." It was this which rendered " Jesus Christ, and him crucified," the only object which the transported Apostle desired to
know. The remembrance that man was the occasion of these
sufferings of the Saviour, will ever mix with our sense of salvation, emotions of sadness and regret. But we are unjust to
the cross, if we do not glory in it, as the foundation of our redemption from ruin to our present hopes of eternal life, and
consider its efficacy in procuring the remission of the first transgression, as our best assurance that He who expired upon it
"is able to save them to the uttermost, who come unto God by
him."
We should further be impressed by the mystery we commemorate, with the immeasurability of the love of God. Of this,
indeed, we are conscious in our being and capacity for happiness. We learn it from his daily providence, and it is proclaimed by all his works. But, in the gift of his Son for our
salvation, it is brought home to our hearts. In this we are
made most sensibly to feel that " God is love." The attributes
of the Deity are all displayed in the accomplishment of our redemption, exhibiting a Deity whom we are both to love, and
fear, to reverence and adore. But mercy rules the work. The
attribute which absorbs our attention is love. In the gift of the
beloved of his bosom to ransom us from the penalties of sin, he
has furnished a pledge of his compassionate regard for the welfare of his creatures, as great as it is affecting. And what return shall we make for infinite, unmerited benignity?  "'He
hath showed thee, 0 man, what is good.; and what doth the
Lord thy God require of thee, but to do justly, to love mercy,
and to walk humbly with thy God."
But I pass to the peculiar obligations we are under to the Being, whose sufferings we are commemorating.  "Greater love,"
as he told his disciples, "hath no man than this, that a man
should lay down his life for his friends." But, to rank among




416                 ON (GOOD FRIDAY.               [SER.M.
his friends, men had no title. They had no claim to his regards.
Upon the authority of his Father they had trampled; yea, they
would be his foes, andlc crucify him. Yet, for their sakes, he left
a dignity and happiness greater than the highest seraph possessed; " humbled himself to be found in fashion as a man, and
became obedient to death, even the death of the cross."  Herein, indeed is love. Let me lead you to Calvary, and with other
emotions than Pilate felt, bid you "Behold the man!"  Surely,
" he bears your griefs, and carries your sorrows, and the Lord
hath laid on him the iniquity of you all."  For you he suffers.
For you he dies. And the emphatic, " It is finished," is but
the requiem of his departing spirit, that he has completely accomplished your redemption. How transcendent this benevolence! At what a price bath hlie purchased our safety! Shall
we be ashamed of his name, or indifferent to the prosperity of
his gospel in the world? Shall we not devote to him, our best
affections, and " go forth to him, without the camp, bearing his
reproach?"  Shall we not, with the symbols which he hath hallowed, frequently place before ourselves and others, memorials
of his death, and, by every mean in our power, increase his
satisfaction in the work he hath wrought?  Surely, it is our
duty to acknowledge him in all our ways; and, to the utmost
extent of our ability, to save the pain of beholding base ingrates in those whom he died to redeem. If there be anything
like moral obligation, his love may challenge our most ardent
attachment; and, "if ye love me," says he, "keep my commandments."
This leads us to remark, in the last place, how much it behooves us, by complying with the terms of the gospel, to see
that this sacrifice of Christ be a "savour of life unto life, and
not of death unto death" to us. You have seen with what paternal solicitude, at what an amazing expense, with what un-merited mercy, our Creator hath rescued us from the jaws of
destruction. With the blood of his Son he hath sealed to us a
gracious covenant, and given us a new opportunity to become
heirs of immortality and glory.  "How," then, "shall we es



XLI.]               ON GOOD FRIDAY.                  417
cape, if we neglect so great salvation?"  Is this redemption a
ground for presuming on the divine mercy? Have we now
nothing to fear or do? Because Christ gave himself an offering
for the world, may we continue in sin, and hope for gloryv?
Far otherwise. If there were any ingenuousness in us, the sufferings of our Redeemer should fill us with an abhorrence of
vice; and his cross be the strongest motive which could influence us to strive, in future, for a perfect obedience. We are
not our own; we are " bought with a price;" and God forbid,
that he should ransom any of his creatures from death to a
liberty of transgressing his laws, without a fear of punishment.
To this end, saith the Apostle, Christ " died for all, that they
who live, should not henceforth live unto themselves, but unto
him  who died for them, and rose again."  It is an humble,
though exalted; an holy, though free; a probationary, though
immortal life, to which we are begotten, through the blood of
the Redeemer. And if with such inducements and aids to a
" patient continuance in well doing," we fall through our own
perverseness, greater must be our condemnation. Wherefore,
beloved, as the word of our God exhorts, "pass the time of
your sojourning here, in fear; forasmuch as ye know, that ye
were not redeemed with corruptible things, as silver and gold;
but with the precious blood of Christ, as of a lamb without
blemish, and without spot."
VOL. I.-27




SERMON XLII.
ON EASTER-DAY.
LUKE, xxiv. 5, 6.
"Why seek ye the living among the dead? He is not here, but is risen."
THE Church, this morning, hastens, with the amiable women
whose affection for Jesus was stronger than death, to the
sepulchre of their departed Lord. At the mouth of the tomb,
they were met by two men of wonderful appearance; their
" countenances like lightning, and their raiment white as snow."
As they stoop to look into the s'epulchre, these messengers from
the court of heaven, for such they are, address to them tidings
which disperse their sorrows and fill their bosoms with rapturous joy: "Why seek ye the living among the dead.?  He is
not here, but is risen."  "Come see the place where the Lord
lay." They descend into the sepulchre. Jesus is not there.
They see " the linen clothes lie, and the napkin that was about
his head, not lying with the linen clothes, but wrapped together
in a place by itself."  They remember that thus it was written,
that when he had suffered, "he should rise from the dead the
third day." Transported with admiration, they send forth their
praises unto God.
This resurrection of him whom we have lately contemplated,
offering himself upon the cross for our sins, is a subject for
mutual congratulations to the whole human race. The memory
of it is worthy to be kept a feast for ever, in all their generations.




ON EASTER-DAY.                  419
"For ages mankind had been subject to the dreadful dominion of the king of terrors. The dismal grave waited for them
in awful succession. It closed upon them, and they Nwere heard
of no more. Whether they had any continuance of being
beyond this impenetrable confine of life, was a question of'
doubtful speculation. It is probable that some knowledge of
their destiny had been revealed to the first men, of lwhich, as of
other important revelations, we find some tattered and defaced
remnants in the heathen world. The most virtuous of the
philosophers gathered from these,s and their own reflections, a
sentiment that another state of existence awaited theml. But it
amounted only to a hope; a hope, dubious and lingering, like
the light of the expiring taper; and this so remote that it had
no influence upon the mass of mankind. They saw their fellow beings descend irrecoverably into the tomb. They followed
in their turns. And the grim monarch of the dreary domain
seemed as sovereign as he was inexorable. It was reserved for
the blessed Author of our faith to break his sceptre, and to
bring  "life and immortality to light, through his" most precious
"gospel."
As an exemplification of the most interesting truth which the
human mind can consider, the resurrection of Christ ranks before all other events in the annals of our world.  Whatever
conceptions the more considerate of the heathens acquired, respecting the continuance of their souls in being after the present
life; of the resurrection of the body they had no idea. This
they relinqluished forever to corruption. Among the chosen
people of God, with whom, as in a last receptacle, he deposited
the truths which the world would not retain in their knllowledge,
some sentiments of this mystery were promulgated.  That David and the Prophets were acquainted with it, is evident from
their predictions of the Messiah's resurrection; and Job felt its
consoling influences upon his heart, when he rejoiced that,
"though after his skin worms would destroy his body, yet in
his flesh he should see God."  Still, however, the knowledlge
which the Jews had of this matter was obscure and contested.




420                 ON EASTER-DAY.                [SERM.
It is to-the sepulchre of the Arimathean that the children of
men must come to behold, in a clear and convincing light, the
interesting truth, that in these forms, in which we have known
each other, and our nature has been known, we shall rise to renovated life, after sleeping an appointed time in the chambers
of the dead. It is here we may behold a brother, made in all
things like unto us, sin only excepted, and over whom death
had exerted the utmost and most cruel extent of his power,
bursting the adamantine fetters which the tyrant had imposed;
coming forth from the grave in the form in which he had once
dwelt among men; seen, heard, and handled by the companions
of his former days. Nor is his resurrection unconnected with
our own. He rises as "the Captain of our salvation," as "the
first fruits of them that slept." In his resurrection, the Everlasting Father, who hath the keys of life and death, bath given
us an earnest and pledge that he will also quicken our mortal
bodies, and make us to sit together in heavenly places with
Christ Jesus.
Need I now set before you the consolations and joys which
spring from the assurance of our future resurrection! Need I
demand of you, considerate men, whether there is any other
light than that which flows from the knowledge of man's immortality, in which there is meaning or satisfaction, consistent
with the wisdom or with the goodness of God, in this present
promiscuous and perishable state! Need I, ye modest pilgrims
in the paths of virtue, inquire of you, what encouragement you
have to perseverance in your arduous course, but the animating
assurance that a book of remembrance is kept, and that " your
Father who seeth in secret, will," one day, " reward you
openly!" Need I appeal to you, sons and daughters of sorrow,
who are bowed down to the dust by the dissolution of the
friends who were dear to you, and tender as the apple of your
eyes, whether they have left anything behind them so soothing
and precious as the knowledge that they are not struck out of
the scale of being; and the hope that you may again enjoy
them in a better world! Need I inquire of you, virtuous




XLII.]              ON EASTER-DAY.                   421
widow, from whom death hath torn the partner of your cares
and your joys; of you, dutiful child, whose heart is yet wrung
at the remembrance of a parent gone down to the dust; of you,
disconsolate mother, who bewail the darling of your hopes, untimely taken from your fond embrace; of you, affectionate sister, who sighest for some beloved brother, whom you shall see
here no more?  Need I call upon you all, my brethren, who
are journeying rapidly onward with me to that bourne whence
no traveller returns, to say, soberly, if our hearts might not die
within us as we approached the grave, if an utter extinction of
our being were about to take place upon its brink? No; I
need not. The consolations and joys which flow from the prospect of an immortal existence, you have felt and appreciated on
every occasion which has required them since you received the
Gospel. Among the sincerest offerings which you bring to the
God of heaven, are your constant thanksgivings for "the hope
of glory."
But it may be questioned, whether we do fully and habitually consider how much our joy in believing the resurrection of
the dead is connected with the resurrection of Jesus Christ.
Take this away, and all would be uncertainty. But for this instance and pledge of the fact, with what painful hesitation would
our minds labour over the dubious inquiry, whether the vital
spark, when once extinguished, could be rekindled in these
perishable frames. But for our relation to the Redeemer, and
our adoption by the Father, for his sake, how would the consciousness of our sins, and of the little value of our race among
the immense productions of his hand, damp our expectations of
being fostered into an eternal state by his power, who, if he
needed, might only speak, and his universe would instantly be
filled with far more excellent and purer creatures. In a word,
how would our thoughts waver with all the fluctuation of heatlen hope; what clouds and darkness would be raised over the
grave by our fears, our fancies, and our foe, did not our faith
remind us that we are purchased with the blood of the Son of
God, and that because he lives we shall live also. It is the re



422                  ON EASTER-DAY.                  [SERM.
surrection of the Saviour which gives a basis and stability to
the expectation of another life. And this it does so completely
and permanently that, among Christians, there is scarcely room
for the question, "Why should it be thought a thing incredible
with you, that God should raise the dead?"
Ungrateful it is in those who have received such an inestimable gift as the hope of immortality, to " kick" against the just
and all-wise donor, because of the way in which he hath chosen
to testify its reality.  What mean the complaints of the partial
appearance of the risen Saviour?  Is it not enough that we
have more evidence of the truth of this fact than of any of the
articles of belief to which our minds are daily assenting?  Is it
not enough that his resurrection was attested by " above five
hundred brethren at once;" to the greater part of whonm, the
historian of it appeals, as still living?  Is it not enough that it
rallied a disheartened, scattered, and feeble band of followers,
and inspired them with a confidence, fortitude, and virtue which
nothing could restrain or subdue?  Is it not enough that the
witnesses of the event were proverbial for integrity and simplicity, and exhibited all that consistence and correspondent behaviour which ever characterize the promulgators of truth?  Is
it not enough, that without wealth to support or power to befriend thenm, and without room for any of the motives to deceive, by which the mind is in such cases actuated, they asserted
the fact before great and small, with uniform harmonly and perseverance, and willingly evidenced the sincerity of their belief
in it by sealing their declarations with their blood? Is it not
enough that the power of his resurrection alone, established the
Church against the opposition of policy and vice, and has been
acknowledged and felt in every age, by the wisest and most virtuous of the human race?  I know not upon what ground it is
assumed that the Most High is obliged to give the utmost demonstration of any truth which he sees fit to require his moral
subjects to believe. And with respect to the Jews, as they had
disregarded " Moses and the Prophets," we have no reason to




XLII.]              ON EASTER-DAY.                   423
suppose they would have been persuaded by one risen "from
the dead."
Wve stand, then, my hearers, contemplating a joyous and most
important event; an event pregnant with consequences of unspeakable magnitude to the human race. "The Lord is risen,"
and our nature is risen in him, "and our life is hid with him in
God."  Shake off, then, O Zion, the mourning in which the
crucifixion had enveloped thee. Put on thy beautiful garments,
0 Jerusalem, the holy city. Take to yourselves, Christians, a
song of victory; and be ye all attired in robes of praise.  What
gratitude to God should be in your hearts; what hallelujahs to
your Redeemer should be on your lips; what transports of joy
should pervade your souls, while you contemplate the king of
terrors stript of his sceptre, and the hour appointed in which
himself shall be bound, and the captives of his dominion be all
released!  Behold, "the Lord himself shall descend with a
shout, and with the voice of the archangel, and with the trump
of God."  Death shall be destroyed, and from the innumerable
prisons in which he hath confined them, the human race shall
be at once set free. But, ah! amongst the rising, what means
this gloom, amazement, and horror, with which the countenances
of so many are overspread! Alas! they have had no part in
the regeneration; they are covered with the guilt of their evil
deeds; they are rising to shame and contempt; they are coming
forth to be consigned to everlasting perdition. Awful, afflicting
view  O, let us turn from it to those upon whose faces peace
has spread her smiles; into whose hands angels are putting
palms of victory; unto whom seraphs are bearing white robes
from the wardrobe of heaven; whom the Lamb is conducting
into the presence of God. Behold, he presents them triumphantly to the Ancient of Days. "These are they," saith their
leader to his Father,:  who have embraced thy covenant and
kept thy word. In the days of their flesh, it was their anxious
care to do justly, to love mercy, and to walk humbly with thee
their God. And now they plead no merit before thee, but ask
acceptance in my name." The Son ceases. A pulse of joy




424                 ON EASTER-DAY.
shoots through the hosts of heaven, as the Everlasting Father
smiles upon his offspring, brought back unto glory. " Children
of the regeneration," saith he, "good and faithful servants,
enter ye into the joy of your Lord." They range through
regions of bliss. They quaff of the rivers of everlasting pleasure. They eat of the trees of immortality in the gardens of
God. They remember their unworthiness, and look back upon
their toils and their sorrows; but the hand of the Almighty
hath wiped away all tears from their eyes. Gracious Redeemer,
in this blessed company, grant, through thy mercy, we may all
be found. If we are not already thine, O make us so, and leave
us not to any vice or error which shall compel thee to reject us
when thou comest in thy kingdom.




SERMON XLIII.
ON EASTE R-DAY.
PSALM cxviii. 24.
"This is the day which the Lord hath made; we will rejoice and be glad in it."
WHEN light first shone through the darkness of chaos, awfully magnificent must have been the scene. Then was
the first natural day. But how incomparably more grand was
the display, when life first shone through the darkness of the
tomb! Then dawned immortal day. The sun which rose in
the lustre of the former dispelled an unfelt and material gloom;
illumined and animated a world of bodies; is limited in its influences, and will, at some future period, set forever. The Sun
which rose in the lustre of the latter, dispelled an afflicting and
intellectual gloom; illumined and animated a world of spirits;
is in its influences unbounded, and will, in meridian glory, be
eternal. Well did the earliest Christians unite the commemoration of the two creations, and hallow the first day of the week
as the Lord's Day. With still more striking propriety may the
Church, at the annual recurrence of the Easter festival, adopt
the exultation of the Psalmist, uttered as he prophetically contemplated the resurrection of the Messiah: "This is the day
which the Lord hath made; we will rejoice and be glad in it."
Suitably to improve the season, and to illustrate the propriety
of the exultation in the text, it will be my endeavour, in the
following discourse, to show how great sources of joy and glad



426                  ON EASTER-DAY.                  [SEPRM.
ness were opened unto us, by the event which we this day conmmemorate. The extensiveness of the subject, renders me fearful
of being tedious to your patience. But it is more important than
any other upon which you can bestow your attention; and it
shall be my aim, to render the discourse as concise and perspicuous as the scope of it will admit. In no way, perhaps, can this
better be accomplished than by considering the resurrection of
our Lord first, as the grand evidence of the truth of our religion,
and secondly, as the genuine earnest of our immortality.
It will appear an august evidence of our religion, if we contemplate it, first, as the greatest and most decisive miracle of
which we can form an idea. Miracles are credentials which we
should naturally expect would accompany a mission from heaven.
Hence, the Jews, who expected an extraordinary personage,
sought after signs; and to pretences of these, Gentile impostors
have always resorted.  Of all miracles the restoration of life to
the dead, is the most astonishing and satisfactory.  To recall the
spirit, when once it has fled; to rekindle the vital spark, when
once it has expired; to resuscitate the corpse over which the
desolating hand of death hath once passed, can be the act of
Him alone, who holds, as an unalienable prerogative, the attribute of Omnipotence.  Other wonders may be attributed to art,
to sleight, or to infernal agency.  But the keys of life and death
are in the hands of the Almighty; and from him can in no way
be obtained.  So incontrolable is this miracle, that the pagan
Pliny, imagined it impossible to any of his gods, and the skeptical Porphyry declared, if he could credit one instance of it, he
would renounce his unbelief. If, then, to restore life to another
be such unanswerable testimony of authority from heaven, what
shall we say of the resurrection of Christ?  To other cases of
resuscitation of the dead obstinacy might object that there was
connivance between the subject and the author of the miracle.
But here, the fact, when ascertained, admitted of no evasion.
The subject of the miracle was deprived of life by a public execution, and deposited in a tomb, which his foes studiously secured; "sealing the stone and setting a watch."  The aid of no




XLIIL]               ON EASTER-DAY.                    427
second person was employed in his resurrection.  His disciples
did not pretend that they had raised him; which they certainly
would have done, had they accomplished a fraud. But the Saviour was the -author of his own resurrection.  The captive of
the tomb burst his fetters by the energy of his divine omnipotence, and himself reanimated his sleeping dust. This, surely,
was the greatest and most decisive miracle of which we can form
an idea; and is the corner stone of the solid base upon which
Christianity stands.
Its importance as an evidence of the truth of our religion will
further appear, if we consider it as that to which the Saviour
made his ultimate appeal; and on which he rested the truth of
all that he delivered.  "Destroy this temple, and I will raise it
in three days." The candour of our blessed Lord was conspicuous, in declaring his intention previous to his death, and in
pointing to a miracle which, while it should vouch for his authority, would actually exemplify the principal doctrines which
he taught of his divinity, the acceptance of his sacrifice with the
Father, and the abolition of death.  He had so openly predicted
his resurrection, and so firmly referred to it as his best voucher,
that his foes took every measure to prevent an imposture. They
ran to Pilate, and reminded him of the " deceiver's" assertion.
Pilate recollected it; and bade them use every precaution. And
yesterday we saw them  strenuously engaged in making the sepulchre as sure as they could. And had they confuted his predictions; had the tomb retained its noble prisoner; had death
held Christ in fetters, as other men, who could have felt the fulness of joy in believing? Great as are the other evidences of
his religion, they were insufficient to sustain the faith, even of
his twelve Apostles. Death scarcely took possession of their
Master, before some, ashamed and intimidated, shrunk from
sight; others, sad and sorrowing, were journeying to their former
occupations; and but for the tenderness of woman, there had
been none to visit his remains. Could his adversaries have produced his corpse, after the lapse of the third day, a fatal blow
would, in all probability, have been given to the faith of the




428                 ON EASTER-DAY.                 [SERM.
Redeemer. And this we learn from the records of the times,
they were equally anxious and determined to do. But "Why
do the heathen so furiously rage, and the people imagine a vain
thing? The kings of the earth stand up, and the rulers take
counsel together against the Lord, and against his anointed.
HIe that dwelleth in the heavens shall laugh them to scorn; the
Lord shall have them in derision."  He comes forth triumphantly from the tomb, at the time appointed, and his exact fulfilment of his promise leaves incredulity without a plea. It rallied the disheartened disciples, and inspired that unconquerable
zeal with which the Church was established. It reduced the
adversaries of Christ to their first and last resort, bribery and
lies. It gave to the Christian fabric that finishing stroke, without which its foundation would have been unstable, and its consistence and majesty, very incomplete.
The worth of the resurrection, as an evidence of our religion,
will appear still greater if we consider it as capable of removing
the principal reluctances which the proud mind of man may feel
at embracing the Christian faith. The doctrine of Christ crucified, is the doctrine which unbelievers find it most difficult to
receive. No one can deny that human nature is prone to vice,
and that vice is intrinsically odious. It is seen and felt everywhere. No one can doubt the need which mankind have of an
instructor. It has been acknowledged in all ages. No one can
question the possibility of another state, and immortal life. Of
these, the soul has a strong presage and ardent desire.  No
one can disregard a proffer of pardon from his Creator, and overtures of his mercy and favour. It is what man has everywhere
sought with trembling hope, and soothing devices. But there is
something in the Almighty's laying such sufferings upon an innocent being; something in the Son of God's enduring all the
abasements of humanity, and expiring in agonies upon a cross,
at which infidel reason revolts. It " is a hard saying, they cannot hear it." This, however, is an uncandid way of judging of
Christianity. It is to condemn a system upon a view only of
one of its parts. To fix our thoughts upon the crucifixion, and




XLII.]             ON EASTER-DAY.                   429
disbelieve, without connecting it with the resurrection, is surely
an unfair examination of the gospel. Would it be right, from
a contemplation of the earth when the shades of night are spread
over it, to pronounce the world dark and gloomy, without continuing our contemplation to the effulgent glory which is diffused
by the rising of the sun? Every objection to the cross vanishes
before the grandeur and felicity of the resurrection. The Son
of God appears no longer abased; his humiliations no longer
severe or useless; the exactions of the Almighty from him, no
longer incompatible with the most affectionate goodness, when
we consider Christ Jesus, for the sufferings of death, thus
"crowned with glory and worship."  The Jews, not regarding
the satisfactory testimony which the Lord had promised, exclaimed while he hung upon the tree, " If thou be the Son of
God, come down from the cross, and we will believe." Had
their obstinacy permitted them to have gone with the wonderstruck watch to his tomb, they would have found even stronger
demonstration than that which they demanded. But their eyes
were blinded, that they should not see. God grant that the film
may soon be removed from their sight; and they enabled to
confess in the risen Saviour, a greater and more glorious Messiah than they have idly expected! But, more deplorable blindness has existed in the Christian world. The deluded Paine,
from whom thousands have received a cup of poison, deadly as
the most depraved nature could compose, has, with insolent infidelity, averred, that the story of the crucifixion is too cruel
and ridiculous to be told by Christians to their children! Had
he humbly contemplated it in its connection with the event,
which millions of the best of his race are to-day commemorating,
he might have thought it a story so full of compassion, wisdom
and sublimity, that angels might ponder it with admiration. He
is passed to the place of his account; and far be it from us, my
friends, to load his followers with epithets of opprobrium and
malevolence. Would heaven, they might be led from the cross
to the sepulchre of our Lord; and, beholding the seeming contemptibleness of the former, lost in the majesty of the latter,




430                  ON EASTER-DAY.                [sEnmI.
there render homage to Him, "unto whom every knee shall"
be compelled to "bow;" and whom " every tongue shall," one
day " confess to be Lord, to the glory of God the Father."  The
triumph of Christ over the awful monarch whose sceptre had,
for ages, dealt destruction through the world, is sufficient to
satisfy the doubts, and remove the reluctance of every mind.
When by means of death, he overcomes death, and " destroys
him who had the power of death, that is the devil;" this fruit
of the crucifixion commends it as the wisdom of God. The despised " Nazarene," the humiliated victim, is here "declared the
Son of God with power." Amidst the glorious lustre of the resurrection, the cross no longer appears either "a stumbling
block," or "foolishness."
Such are some of the considerations which show that the
event we, to-day commemorate, is the grand and indispensable
evidence of the truth of our holy religion, which leads me to
observe, secondly, that it is to be considered as establishing for
us the best joys of life, and especially as the earnest of our own
immortality.
The most confirmed skeptic will, I believe, allow that Christianity, to those who feel satisfied of its truth, is the source of
such happiness as cannot elsewhere be found. Its tidings of
joy, and its inimitable instructions, the truths it delivers, and
the prospects it opens, how happily are they adapted to the perplexities and sorrows, to the necessities and desires of our nature. I might speak of the provision it makes for our pardon
and salvation. I might mention the revelation it gives concerning God and his worship. I might state its tendency to promote tranquillity in the bosom, satisfaction in the mind, and
order, peace, and felicity in the world.  I might adduce the
ideas which swelled the notes of the heavenly choir, as they
chanted at the birth of its Author, "Glory to God in the
Highest, and on earth peace; good will towards men."  I
might take the light of prophecy in my hand, and carry you
forward to the blissful scenes of the consummated influences of
this religion, when " the wilderness and the solitary place shall




XLIII.]              ON EASTER-DAY.                    431
be glad for them, and the desert shall rejoice, and blossom as
the rose."  Recalling your attention to these things, and reminding you that we have seen them deriving from the resurrection their confirmation, I might demand, whether, on this
day, " which the Lord hath made," we may not well be filled
with holy exultance and ardent praise?  But, the time elapsing
too rapidly to permit me to dwell on each of these topics, I
hasten to one doctrine of our religion, which, on this occasion,
is peculiarly pertinent, and on every occasion most interesting.
It is in the gospel that "life and immortality are brought to
light." What nature, obscurely desired; what reason, feebly
hoped; what virtue, earnestly supplicated, is here clearly revealed. As an essential part of Christianity, this joyful doctrine shares in that general certainty which is given to all the
truths of the gospel, by the resurrection of its Author from
the dead. It were enough, to read upon the pages, which this
event hath stamped with the seal of divine authority, that the
time shall be, when " all who are in the grave shall hear the
voice" of the Son of God, Land come forth;" "when this corruptible shall put on incorruption, and this mortal shall put on
immortality."  For who shall not be satisfied with the declaration of God?
But, on account of the anxiety of our nature, and the weak
ness of our faith, God hath graciously condescended to grant,
that this truth should be exemplified as well as taught.  With
all the hopes and expectations which nature can give him, man
longs for evidence of the possibility of his future being. He
stands gazing upon the remains of mortality in the chambers
of the dead, and scarcely dares to ask, " Can these dry bones
live?"  His mind roves through the regions of invisible space,
calling anxiously, Spirits of the departed, where are you! He
sees that the plant perishes, and is renewed from its seed. He
sees that the sun sets, and rises on the morrow.  He sees that
nature fades in winter, and in spring is renewed. But " man
giveth up the ghost, and where is he?"  Some evidence, in fact,
that the dead may live, would be to his soul welcome and en



432                   ON EASTER-DAY.                  [S ERM.
livening, as the light of the morning. This evidence, Christ,
in his resurrection has furnished.  One in our own nature and
form, has lain in the grave the prey of death; and from the dominion of this king of terrors, has come forth triumphantly in
new life, and is passed into heaven, leaving us assurance, that
he who raised him up, will " also quicken our mortal bodies."
Let it not be objected, that his ashes were entire and composed, while those of other men are commixed and scattered.
The omniscience of the Deity can accurately discriminate every
atom, and know to what body it peculiarly belongs. Does not " he
tell the number of the stars, and call them all by their names?"
Does not he bring forth from the dust the various tribes of
plants, reserving, to each, its proper form, and qualities, and
season?  Does he not, annually, restore to every flower, its infinitely fine and varied hues, and give " to every seed, its own
body?" Can he, then, be at a loss to know what matter must
give to any person his proper identity, "or with what body"
every mall should "come?"  Nor is his power less than his
wisdom. No single atom in the universe can secrete itself from
his view; nor for a single moment resist his word.  " Whither
shall they go from his presence?  Whither shall they flee from
his spirit? If they ascend up into heaven, he is there. If they
go down to hell, he is there. If they are borne on the wings
of the morning, to the uttermost parts of the seas, even there,"
his power guides and will control them. Having resolved, that
"as in Adam all die, even so in Christ all shall be made alive,"
he holds the infinity of particles, of which, at the resurrection,
men must be composed, under the power of his might, each
ready to take its proper station, when " the trumpet shall
sound," and "the Captain of our salvation," shall give the
great command.  "Behold," saith he, "I am the LORD, the
God of all flesh, is there anything too hard for me?"
Now the resurrection of Christ is not only an exemplification
of the possibility of our own resurrection, but also " a pledge to
assure us thereof."  He rose as " the first born of many brethren."  He is taken as " the first fruits of them that slept," into




XLIIJ.]             ON EASTER-DAY.                   433
the temple of God, an earnest and consecration of the mighty
harvest which shall be gathered in the end of the world, from
all the beds of death. By raising him up from the dead, God
hath testified his acceptance of the expiation he hath made for
sin, and what but sin gave death a claim to our race? By
raising him up from the dead, God hath given us assurance that
he hath appointed him to " judge the world in righteousness."
And shall they not, then, be gathered before him? By raising
him up from the dead, God hath testified the redemption wherewith he undertook to redeem us from the miseries into which
we were fallen. And among these, how afflicting were the loss
of immortality and of the hopes of heaven. By raising him up
from the dead, God hath exhibited the sceptre of death broken,
before our eyes, that, " amidst the changes and chances of this
mortal life," his faithful servants might flee for refuge, to the
hope set before them.  "If we believe," says the Apostle,
"that Jesus died and rose again, even so them that sleep in
Jesus shall God bring with him."  "Because I live," said the
Redeemer himself, to his sorrowing disciples, "ye shall live
also."
And now, brethren, is not the doctrine of our resurrection to
immortal life, that which dispels the deepest glooms of our
present existence?  Is it not this which gives to virtue her
best encouragement and most fervent zeal? Does it not afford
the only consolation under the loss of those whose lives and
whose love were the zest of our felicity? Does it not illumine
and cheer the valley, at the entrance of which our nature exerts
its most powerful recoil; the valley of death? Hath it not
erased from the tomb the inscription paralyzing to all the noble
properties of our nature, " Death is an eternal sleep;" and in-'scribed in its stead, the invigorating truth, Man here takes the
rest, from which he shall awake to eternal day? If, then, these
choicest of our consolations, these most precious of our hopes,
have their certainty from the event we are commemorating, with
what fervent joy should we return from the sepulchre, with
what holy gratitude should we keep this feast?  Mourning
VOL. I.-28




434                 ON EASTER-DAY.
widow, have you a husband, who, you hope, when he passed
from this life, entered upon the joys of immortality?  Weeping
parent, have you a child whose little spirit, you trust, having
been washed in the laver of regeneration, was taken at its death
into Abraham's bosom? Dutiful son, have you a mother, whose
absence from you you mourn, but, concerning whom, it is the
solace of your grief to believe that she is among the spirits of the
just, before the throne of the Eternal? Affectionate sister, have
you a brother for whom your tears still flow, and would flow
without intermission, were it not for the faith which checks
them with the assurance, " thy brother shall rise again?"  How
great should be your gratitude to the Redeemer, who hath purchased by his death and resurrection, for these, your friends, the
immortality and joys upon which they have entered, forever and
ever!




SERMON XLIV.
THE GOSPEL TO BE GLORIED IN.
ROMANS, i. 16.
"I am not ashamed of the Gospel of Christ."
IT is the glory of man that lie is constituted capable of an acquaintance with religion. There is no property of his iiature which so clearly distinguishes him from the inferior animals
of our system, and connects him with the spirits of the invisible world, as his power of knowing and worshipping his Creator, and of discovering and cultivating virtue. The materialists, who have denoted man by his erect form and bodily organization, have been controverted by those who have traced in
other animals a similarity of lines bounding their shape and
correspondent corpuscular organs. They who have considered
speech as the peculiar property of man, have been opposed by
some who have advocated the supposition that animals of many
species possess a limited power of conversing with those of their
own species, though by us their signs and modes of expression
are utterly unintelligible. Even they who have esteemed reason as the distinguishing principle of our nature, have found
adversaries, who have discerned something in other animals
analogous to this rational faculty, and have derived arguments
from their various sagacities in defence of the theory that reason, like sensation, ascends by immeasurable gradations from
the being which seemingly vegetates to man who profoundly
thinks. But no one ever yet conjectured that any other visible




436         THE GOSPEL TO BE GLORIED IN.           [SERM.
being than man is capable of conceiving spiritual ideas, and
possesses a power of investigating and applying religious truth.
To contemplate and admire the beauties of moral science, to
look through nature up to nature's God, to receive instructions
from the Eternal Mind, to hold high converse with the Sovereign of Eternity, to rise above the influence of visible things,
and reason of righteousness, temperance, and a judgment to
come-these glorious privileges are bestowed exclusively, as far
as respects the creatures of this diurnal sphere, upon the being
who was made little lower than the angels, and crowned with
glory and worship. It is this spiritual nature, this religious
capacity which makes man man, and gives him his superiority
over the lower orders of existence. Now, of all religions which
the world has known, Christianity is incomparably the most
excellent. No other system has exhibited such purity of precept, such sublimity of doctrine, such adaptation to man's necessities, such strength of evidence, or such demonstration of
the protection of heaven. The mind, therefore, when contemplating the nature of man in conjunction with the perfection of
the Christian revelation, is filled with wonder that there should
ever have been any occasion for the declaration of the Apostle
in the text. Under the influence of these combined views, it is
ready to demand, with a mixture of confidence and surprise,
can any person be ashamed of the Gospel of Christ?  Many,
however, there were in St. Paul's day, and there are many, too
many, at the present day, t6 whom the Gospel of Christ is either
a " stumbling block" or "foolishness."  Some are ashamed of a
system which they have never, or at best but superficially examined. Others are ashamed to embrace a belief which, at the
same time, they are afraid and unable to reject; and others are
ashamed to avow openly the faith which secretly they are willing and anxious to embrace. Suffer me, my respected hearers,
to solicit your attention, while I endeavour to show you the
folly of being in any degree ashamed of the Gospel, by illustrating, in the first place, its transcendent excellence.  And




XLIV.]      THE GOSPEL TO BE GLORIED IN.             437
secondly, by disclosing the corruption of the principles from
which a shame of it generally proceeds.
1. Christianity is excellent in its origin. It is not a system of
ethics resulting from the speculations of philosophy, nor a religious scheme devised by the ingenuity of intrigue. It comes
from God. It is an emanation from the source of light, and
consequently, like all emanations, participates of the essential
nature of the source from which it proceeds. The proper object of the mind is truth. Any communication, therefore, firom
the Author of truth, when once proved to be such, is so far
from being an occasion of shame, that it is entitled to the most
profound veneration. Whatever may be the matter which it
contains, whether alone or within the comprehension of our
reason, whether coincident with, or opposed to, our preconceived
opinions, if it bear the sanction of divine authority, it merits
devout observance and respect. Shall angels listen with attention when Jehovah speaks, and receive with eagerness and pleasure the counsels of the Most High? Shall the hosts of heaven
wait humbly by his throne anxious to hearken unto the voice
of his word, and shall man treat that Gospel with contempt
which comes to him in the character of a revelation from God?
Shall he even view with indifference a system for whose bare'existence, under its peculiar circumstances, he can in no way
satisfactorily account, bit by confessing with the astonished
centurian, that its author was truly the Son of God?  The
origin of his religion should be the Christian's boast. If in the
heathen world, men were proud of sitting at the feet of' this or
that learned sage, and embraced opinions upon no other ground
than the mere name of their authdr, surely he who sits at the
feet of the spiritual Gamaliel, and receives his instructions from
the only all-wise, must perceive new dignity conferred upon
human nature and need not be ashamed of the master of whom
he is taught.' As we esteem a gift in the compound proportion
of its intrinsic value, and the love and respect we feel for the
giver, so ought we to prize the best gift of heaven to men, as
much for the greatness and goodness of the donor as for the in



438         THE GOSPEL TO BE GLORIED IN.            [SERSM.
estimable treasure which it contains. It is impossible to realize
that it is the power of God, and at the same time be ashamed
of the Gospel of Christ.
2. Again.  Christianity is excellent inz its nature. WVe view
the visible creation with astonishment, and are irresistibly led
by it to acknowledge and adore its author. But the prospects
which the Gospel presents to the spiritual eye are as far superior to the objects of corporeal vision as the pleasures of intellect to the pleasures of sense, or as the paradise of Adam to the
habitations of his posterity. Every part of the Christian system is in itself perfectly good and beautiful; and the union of
all the parts forms a fabric exhibiting such wisdom in the contrivance, such greatness in the execution, and such harmony in
the effect, as have excited the wonder of the profligate and commanded the admiration even of the infidel, when employing its
engines to accomplish its demolition.
Examine the morality of the Gospel. How much purer tlhan
the most refined conceptions to which the mind of man had
ever attained. There is not a vice, not an evil propensity of
which human nature is capable, that Christian morality does
not prohibit. There is not a virtue, not an amiable inclination
that human nature can possess, which Christian morality does
not recommend. The finest feelings of the heart are strengthened and directed, the sublimest views of the mind are cleared
and extended, and all the graces of life are shown and exemplified in the religion of Jesus Christ. For every imperfection of
humanity it discovers a remedy; for every virtuous sentiment
it affords a sanction; to every immortal hope it promises fruition.
Examine the doctrines of the Gospel. These are not less excellent than its morality. The very nature of many of them
proves that they cannot be the offspring of the human mind;
for unaided reason has not access to the high regions where they
are found, and neither strength nor inducement for the conjecture of them. What views do the Scriptures give of man; his
origin and nature, his condition and destruction! How clear



XLIrT.]      THE GOSPEL TO BE GLORIED IN.              439
how satisfactory-how transporting!  The mind, when it has
embraced Christianity, ceases to consider man as an enigma.
and is no longer perplexed by the condition and events of human life. It finds a clue in the Bible to that labyrinth of intricacies, in which every reflecting infidel must find himself bew-ildered. Does it teach you that human nature is corrupt? lWho
does not behold proof of it in the world? Who does not carry
evidence of it in his own bosom?  Does it teach you the necessity of an atonement for sin?  Where has not man manifested
his consciousness of it, by seeking with victims to appease, and
with oblations to propitiate his gods? Does it teach you the
need of the aid of divine grace in the renewal of your nature?
Who feels it not when he aspires after virtue-who sighs not
for it amidst the pressing temptations of this infectious world?
Does it disclose to you a future retribution and eternal life?
When has not enlightened conscience foreboded the one-when
has not contemplativ'e virtue longed after the other?  From the
views it gives of man, turn to the views it gives of his Creator.
How sublime, how instructive, how consoling! It erases the
dark inscription, " To the unknown God," from every altar, and
dedicates it to "The Father and friend of man."  It represents
him, indeed, as just to punish iniquity; but, at the same time,
as commending most affectingly his love to his creatures, in reconciling a guilty world unto himself by the sacrifice of his beloved Son. It turns the deluded idolator from his phantoms,
and his vision from his stocks and stones to the living and true
God, whom it exhibits as one, as spiritual, as omnipotent, as allwise, as eternal, worthy of all homage, trust, and obedience, in
that he perpetually displays in his government of the universe,
the utmost perfection of justice and mercy, of goodness and
truth. Consider the doctrine of the Gospel with regard to the
worship of God.
During the night of heathenism men were left to grope in the
dark for the object of worship, and were liable, through the infirmities of their nature, to adore the creature rather than the
Creator. But by the light of the Gospel the darkness is dis



440          THE GOSPEL TO BE GLORIED IN.             [SERM.
persed; and the only proper object of religious adoration
clearly revealed. To the services which the gospel prescribes,
reason instantly accedes, as perfectly becoming the beings for
whom they are designed. It takes the children of ignorance
and superstition from immolating victims, pouring their fruitless
libations, and counting their beads, and leads them forth in the
garments of holiness and in the spirit of love, to thc throne of
their Father in heaven, teaching them  to worship him "'in
spirit and in truth." No unmeaning ceremonies, no costly expiations, no fatiguing rounds of duty does it enjoin, but its yoke
is easy and its burthen light. The sacraments of Christianity
are neither so numerous as to be tedious, nor so showy as to be
ridiculous. Few in number and simple in nature, they are calculated wholly to sublime the affections and inspire the purest
devotion.  In short, the excellent nature of our religion, separate
from every other consideration, is abundantly sufficient to make
it the pride rather than the shame of the rational mind. Did the
disciples of Socrates employ every faculty to maintain his specu.
lative principles? Did the disciples of Pythagoras submit to privations and self-denials for the sake of his visionary theories? Did
the disciples of Confucius advocate his practical tenets in opposition to the corruption of a court and grandees?  Were the disciples of Mahomet ready to propagate, at the expense of their
lives, his gross opinions?  And shall they whom the "Best Beloved of the Father" hath descended from heaven to instruct,
neglect his communications? Shall the disciples of Christ shrink
from their master and be ashamed of his excellent cause? Forbid it, common sense! forbid it, every principle of reason! independently of the regard due to revelation.
3. Once more, Christianity is excellent in its purpose o'r design.
This is no other than to render men happy here and hereafter.
It tends to make them happy here, by bringing them to the pardon and favour of God, and restoring to them their original assimnilation to the divine nature. It aims to rekindle in the
bosom that spirit of celestial love which, when possessed, diffuses itself into all the affections, and creates a delightful har



XLIV.]      THE GOSPEL TO BE GLORIED IN.             441
mony between the soul and every external object. It is calculated to regulate the exultance of those whose lot is cast upon
life's lofty summits, and at the same time to furnish peace and
contentment to those who are doomed to dwell in its obscurest
vales. It is designed to hush the murmurs of the disappointed,
to relieve the cares of the anxious, to cheer the spirits of the desponding, to dry the tears of the afflicted, to support tlhe hopes
of the righteous, to encourage the repentance of the sinner, to
bring man to an assurance and sense of safety under the shadow
of his Maker's wings, to introduce peace, and righteousness and
charity upon earth, to make of the human race one happy family,
united in loving and honouring one common Parent and Protector, the great and benevolent God. WTere the principles of
this religion fully and universally operative in their purity,
upon individuals and communities, what a scene of love, tranquillity, holiness and bliss would our world exhibit!
But this is not all. It was peculiarly the object of Christianity to rend the veil between the present and a future state;
and to show that this world is but the outer court of an eternal
temple, where man, if he will avail himself of his Maker's goodness, shall reach the perfection of his nature, and find the reality
of happiness, for the enjoyment of which he was originally created. The gospel of Christ was not designed merely to make
man happy during his short pilgrimage here,-but to illumine
his tomb,-to divest death of his terrific aspect,-to take from
him his sceptre and his sting, and convert him into a messenger
sent by the Disposer of events, to conduct his children to a state
of bliss beyond the confines of this sublunary state. For this
purpose it points them to the cross, that they may behold the
wonderful victim sustaining the burthen of sin which has been
transferred to him from their shoulders, and may rejoice in the
knowledge of forgiveness.  For this purpose it brings to them
the " earnest of the spirit," that with this pledge of the favour
of God in their hearts they may look up to him with the confidence and affection of children, crying "Abba, Father."  And
for this purpose it leads them to the sepulchre of Christ, that they




442         THE GOSPEL TO BE GLORIED IN.           [SERM.
may behold the sceptre of death actually broken by his mighty
resurrection, who submitted to death "that he might destroy
him who had the power of death, that is the devil, and deliver
those who, through fear of death, were all their lifetime subject
to bondage." Such is the aim of the gospel of Christ,-to make
men happy, to restore them to their alliance with the Most High,
to recover them " from the death of sin to the life of righteousness," to raise them from corruption to incorruption; from mortality to immortality, from earth to heaven. "I am not ashamed
of the gospel of Christ," says the apostle, "for it is the power
of God unto salvation to every one who believeth."
Thus we have seen the transcendent excellence of Christianity,
in its origin, its nature, and its end. Permit me now to ask, is
there anything in it of which man can be ashamed?  Is not its
excellence sufficient to preserve it from neglect? yea, to make
it the boast of the beings to whom it is addressed? Is it not calculated to elevate the faculties of the mind, to invigorate the
amiable affections of the heart, to confirm the best hopes of the
soul, to give character and felicity to life, and increase the quantity of happiness in every situation in which man can be placed.
So benign indeed are its influences, that even if it were a delusion it would be a pleasing delusion, for it enhances every joy
and mitigates every sorrow of human existence. It would be
a desirable delusion, for it alone is capable of reconciling the
contemplative mind to life and its events. Take his belief from
the real Christian and you give a mortal stab to his comfort,you deprive him of a treasure for which the world cannot compensate,-you obliterate from the face of nature every lovely
feature, and obscure that light, by the reflection of which he had
discovered something significant in life,-something desirable in
existence.
Whence then is it that any are found, who are in any way
ashamed of the gospel of Christ? Perhaps if we turn our attention to the human heart, and trace this shame to some of the
causes from which it proceeds, we shall see how weak, foolish,




XLTV.]       THE GOSPEL TO BE GLORIED IN.             443
and corrupt it is; how exceedingly unworthy of an intelligent
being.
A powerful cause of this shame both in believers and unbe-'lievers, is a fear of the remarks of the world. There are many
who are afraid to profess openly their faith in the gospel, or
even soberly to examine its evidences, lest they should excite
the observation of their less serious acquaintances,. and incur the
imputation of hypocrisy or weakness. If they go to Jesus, it
must be with Nicodemus, "by night, for fear of the Jews."
Now a more unworthy principle cannot operate upon the mind
of man. It augurs a want of manly independence which would
be considered disgraceful in any other cause, and is dangerous
as well as disgraceful, where such momentous interests are at
stake.  W' Vho art thou, that thou shouldest be afraid of a man
that shall die, and of the sons of men who shall be as dust, and
forgettest the Lord thy Maker?" WThat are the sneers of which
thou art so apprehensive? They are the shafts, the feeble shafts
with which the irreligious attempt to protect their own negligence or depravity. Their libertine hearts are unwilling to receive the truth in the love of it. Like evil spirits they are uneasy to see others aspiring after a purity which they do not possess. Restless and rash, they wish to disturb the foundation of
the piety which reproaches them; but unable to find in it any
imperfection, they have recourse to sarcasm; and hope to laugh
down a religion to whose restraints they are resolved not to submit. Yet the fear of what such persons may say is often the
cause of the backwardness of many to be found among the professing disciples of the Redeemer. Deplorable infirmity of human nature! that it can be brought to dissemble at the tribunal
of vice,-to dissemble at that tribunal its fear of God and its
attachment to virtue! Reason surely must recoil from the idea
that truth, the fairest daughter of heaven, should exclude herself
for fear of observation, much less should bow the knee to error.
And religion makes an appeal, to which she expects not a reply,
when in the energetic language of inspiration, she demands



444         THE GOSPEL TO BE GIORIED IN.          [SERM.
"Whether it be right in the sight of God to hearken unto man
more than unto God, judge ye."
Another cause of the shame which the apostle renounced, is
inconsideration. It is not want of conviction which renders all
men inattentive to the claims or negligent of the duties of religion. In many there is an habitual thoughtlessness, which is
carried along with the tide of the world, without considering how
this tide moves or whither it will conduct them. Accordingly
we find that an aversion to the profession and an inattention to
the ordinances of Christianity, is the more general among those
who are in the inconsiderate period of life. Innumerable are the
instances of those who in their juvenile years have been chief
among the thioughtless and boldest among the profane, but
when they have advanced to the more sober seasons of maturer
age, they have embraced the faith and duties which they once
despised, and found their joy and peace in them. But to consider is in every age man's privilege and duty, —a privilege
which raises him above the lower orders of being-a duty,' for
the discharge of which he is accountable. And inconsideration,
when that which is nothing, or which is everything, demands
his attention, is one of his follies, over which, if there be tears
in heaven, angels weep.
The last source of a shame of the gospel which I shall mention is the unsubdued strength of vice. Any person who has the
smallest acquaintance with human nature must have observed
how easily the passions can bias reason, decoy the will from the
path of duty, and veil the deformity of sin. Virtue and vice are
so directly in opposition, that our contempt for one will be as
exactly proportioned to our attachment to the other, as the elevation of one part of a balance to the depression of its counterpoise. The man who is in subjection to vice will have little
relish for the pleasures of religion. The sense is diseased, which
is adapted to the perception of them. Christianity is as grievous
to his corrupt mind, as the light of the sun to the disordered eye.
Even if he have some darling affection which he is unwilling to
sacrifice, some beloved passion which he wishes to indulge, he




XLIV.]      THE GOSPEL TO BE GLORIED IN.            445
will persuade himself to question the necessity or indubitableness of the principle which interferes with his wishes, and at
length becomes tired, if not ashamed, of an authority which he
neither respects nor discards. Such was the case of the young
man in the gospel. He loved the principle of virtue, and had
kept the commandments from his youth. But the ease and pleasures and distinction which attend on wealth had a dominion
over him, and when the spirit of the gospel tried him,-when
Jesus required him, trusting to the treasures he would have in
heaven, to sell all his possessions and follow him, instead of rejoicing to become the disciple of a Being in connection with
whom he would possess all things, he went away sorrowing, because discipleship would cost him the sacrifice of great riches.
Such was the case of the unhappy Agrippa. He believed the
prophets, and Paul's arguments and appeals forced conviction
upon his soul. But he was not prepared to resign the luxuries
of a court —he was not ready to forego the pleasures which his
rank and the indulgences which his coffers put in his power;
and he probably aimed as much to silence his own conscience as
to compliment the apostle when evidencing at once the force of
truth, and perverseness of depravity, he said, " Almost thou persuadest me to be a Christian." And such was the case of the
wretched Felix. He was anxious to hear the apostle concerning
the faith of Christ. And as he " reasoned of righteousness, temperance and a judgment to come, Felix trembled." He could not
withstand the word of God,-the power of truth, and it shook
him to his inmost soul. But the remembrance of past pleasures,
and the hope of future indulgences, enslaved him. Drusilla sat
by him, and he was surrounded by companions of his debaucheries, and sycophants of his power. Ashamed to yield to the
convictions of his mind, he dismissed the apostle, deluding himself, while he promises the eloquent prisoner that at a more " convenient season" he will call for him. They who are truly brought
out of darkness into light, in whom the Holy Spirit hath broken
the power of sin, and who are thus turned from Satan unto God,
can never be ashamed of the name, the gospel, the ordinances,




446         TIIE GOSPEL TO BE GLORIED IN.         [SERM.
the friends of the Redeemer. So far as you find yourselves reluctant to acknowledge Christ, to rejoice in his name and word,
and to follow his steps, so far unquestionably are you from being
perfectly turned to the living God. The reason assigned by
him why " men love darkness rather than light" is " because their
deeds are evil." And he hath left us an axiom which with its
illustration is peculiarly memorable, as a declaration from him of
the power of vice in its unsubdued strength, to bias the judgment and corrupt the will; " He that is of God heareth God's
word; ye therefore hear him not because ye are not of God."
From what has been said, be induced, my brethren, to esteem
the revelation of the gospel as the best blessing which the Most
High has conferred on the human race. Guard against those
corrupt principles which interfere with the acknowledgment of
its truth or the discharge of any of its duties. Ye, who are
lovers of moral improvement, will ye be ashamed of that faith
which has been the delight of Abraham and Moses, of David and
Samuel, of the "glorious company of the apostles, the goodly
fellowship of the prophets, the noble army of martyrs," and the
host of Christian worthies whose virtues have formed the purest
lustre which yet has rested upon the human character? Ye
who are admirers of reason, will ye be ashamed of the faith, in
which these masters of reason, a Locke and a Newton, a Boyle
and a Hale, a Washington and a Jones, have found their peace
and satisfaction? Ye who are willing and glad to avail yourselves of " the redemption that is in Christ Jesus," will ye be
ashamed to appear as his followers and defenders of his cause,
when, to secure for you this redemption, he " endured the cross,
despising the shame," though he was heir of the glory and bliss
of heaven?
This shame may be manifested by an acquiescence in the
words and deeds of those who are opposed to the gospel. It
may be manifested by a backwardness to confess its authority,
and assert its excellency, and an equivocation of its principles
when they would be derided or contested. It may be manifested
by a reluctance to come forward to its ordinances, baptism and




XLIV.]      THE GOSPEL TO BE GLORIED IN.            44/7
the Lord's Supper, because of the eyes of a mixed world, or the
vibration of the heart to and from the Redeemer. It may be
manifested by a desertion of any of the duties he enjoins,-by
a neglect of any of the services he requires,-by a contempt of
any of the humiliations he recommends,-ancl by forbearing at
proper times, and in suitable manner, to extol the deeds he has
done and the instructions he has given. In these or any other
ways, will ye, my brethren, who have seen the excellency of the
gospel, and the corruption of the principles from which a shame
of it proceeds, be found unfaithful to the God of your salvation? I call upon you to guard against this false shame, by
your knowledge of the evils of which skepticism is productive.
I call upon you to guard against it by your sense of the greatness of your privilege in walking amidst the light and comfort
which the Christian revelation hath diffused. I call upon you
to guard against it by the amazing debt of gratitude which you
owe to Christ, and the unspeakable recompense which awaits
the faithful. I call upon you to guard against it by the holy
sign impressed upon you at your baptism, in token that you
should not afterwards be " ashamed to confess the faith of Christ
crucified-manfully to fight under his banners, and to continue
his faithful soldier and servant unto your lives' end." I call
upon you to guard against it by that transcendent tenderness,
that ineffable goodness, which hath led him to offer his own
body and blood to be your spiritual food and sustenance, and is
ready, unworthy as we are, if we will go humbly to his table, to
entertain us with heavenly food and spread over us the banner
of love. And, finally, I call upon you to guard against it by
that solemn declaration from his own lips with which I shall
close this discourse, "Whosoever shall be ashamed of me and
of my words in this adulterous and sinful generation, of him
also shall the Son of Man be ashamed when he cometh in the
glory of his Father, with the holy angels."




SERMON XLV.
THE DANGER OF NEGLECTING THE GOSPEL.
HEBREWS, ii. 3.
"How shall we escape, if we neglect so great salvation?"
HERE is not a more general cause of indifference to religion,
than an habitual inconsideration of the magnitude of its
importance. St. Paul, addressing the Hebrews, is chiefly anxious in the beginning of his epistle, to impress them with a sense
of the pre-eminent greatness of the gospel of Christ, particularly of the redemption therein ievealed to the human race. In
this he aims a well-directed blow, not only at Jewish prejudices,
but also at the principal obstruction to the efficiency of the
Christian revelation. For, could the hearts of men be impressed with a deep and abiding sense of the greatness of the
gift conveyed in it to this ruined world, and with a just estimate of the stupendous means by which its designs have been
achieved, the sentiment in the text-would rise spontaneously
and forcibly in every mind, " How shall we escape, if we neglect so great salvation?"
It will well become us, my brethren, to make these words the
theme of our sober meditations. My wish, therefore, will be to
set before you, in the first place, the principal considerations
which give such solemn magnitude to the redemption and
promises of the gospel.




DANGER OF NEGLECTING  HE GOSPEL.           449
Secondly, to point out the way in which this great salvation
may be neglected.
Thirdly, to illustrate the apostle's opinion of their dangerous
condition who wilfully neglect it, to their own condemnation.
One important consideration which magnifies the redemption
revealed to us in the gospel, is derived from its origin. -It is
the offspring of the divine mind-the work and care of God.
An act done by a person of eminent power or wisdom, acquires
consequence from the character of the agent. We affix a value
to it correspondent to the excellence of the powers exerted in
devising and promoting it. Anything, therefore, which comes
from the Deity, about which his intelligence and goodness have
concerned themselves, comes recommended with a high claim to
the attention of his rational creatures. If it be promotive of
our welfare, gratitude strengthens this claim.  The mercy is
magnified by the majesty of its author. Now, the scheme of
redemption was formed in the councils of heaven. The everlasting Jehovah vouchsafed in mercy to be the author of this
salvation. To give it being and efficacy, he deigned to employ
his infinite wisdom and power, his tender compassion and care.
It comes to you in the name and with the seal of God. Of that
economy from the government of the universe, which the Almighty Creator evolved in his mind from everlasting, the mystery of redemption through the blood of Christ was a chosen
part, by which he would save the race of mankind, and manifest the qualities of his nature and government to all his intelligent creatures. Although to the faithless this mystery be a
"stumbling block," and to the carnal "foolishness," it is nevertheless so effectual and wonderful, so simple and sublime, that
in the view of the humble mind which has experienced its
power and studied its contrivance, it could have been devised
only by those attributes of the Almighty, the beams of whose
excellence are collected in it as in a mirror, and reflected for the
comfort, instruction, and admiration both of angels and men.
Now, consider the Being who is capable of infinite and eternal
happiness in the contemplation of his own perfections, meditatVOL.. -29




450      DANGER OF NEGLECTING THE GOSPEL.  [SERIM.
ing what might be done for his creature man; consider divine
wisdom, holiness, benevolence, and all the infinite attributes of
the Most High, busy in preparing a plan for raising our fallen
race to immortal life and glory. Consider the persons of the
adorable Trinity becoming august parties in this work, jointly
adopting it, establishing it, and bringing it into operation.
Consider it thus, as coming from God, and engaging his care,
and say if it be a small or indifferent thing which the gospel
reveals-if it be not a great salvation.
But, further, it is magnified by the diglnity of theperson selected
to accomplish it, and the wonderful apparatus provided for conveying and explaining it to man.
When the Deity was pleased to actuate chosen men with his
spirit, for the benefit of their fellow beings, high was the claim
which their instructions had to attention and respect. When
angels were sent on errands of mercy to the humble inhabitants
of this lower world, great was the honour conferred on our
nature, and the messages they brought it would have been perilous to have disregarded. But lo, to accomplish the scheme
which the attributes of the Almighty had been employed to
devise, the Son of his bosom, the highest personage in the court
of heaven, he who was of one substance and glory with the
Father, is sent to earth. To him the work of salvation is entrusted.. He is to unfold and finish it among men. To prepare
his way, to explain his work, to attest his mission, to seal his
doings, what a stupendous system of arrangements and events
do I behold! See a combination of types and symbols, old as
the reign of death,-wonderful, harmonious, significant,-bearing strong marks of a divine origin, and all meeting in the mysteries of the cross their marvellous fulfilment.  Hark, what
strains in every age from the harp of prophecy, various, sublime,
affecting-describing with amazing harmony and precision the
time, the deeds, the sorrows, and the death of the Redeemer.
Behold, when the Saviour arrives, nature summoned to leave
her appointed course and attest his character. Hosts from
heaven gratulate the world on his arrival. To give assurance




XLV.]   DANGER OF NEGLECTING THE GOSPEL.             451
of his truth the dumb speak, the dead are raised, heaven is
opened, the voice of God is heard: and when he finishes the
work all nature feels and witnesses the mighty deed!  What
pains, if I may use the expression, has the Most High taken in
all this to give clearness and majesty to the revelation of our
redemption, and conviction to men of its truth and value!
Who can avoid seeing his hand, labouring in the movements of
this vast system of types, prophecies, and wonders, to impress
upon us the importance of the salvation which they introduce
and explain. Who, as he contemplates these amazing arrangements, pervading all time, is not filled with the sentiment that it
is a very momentous work! The illustrious character of the
bearer of divine mercy, and the ancient, august, supernatural
apparatus which unfolds and illustrates it, are alone sufficient to
excite reverence, to apprise us that it is a great salvation.
There is, however, a yet more interesting consideration. The
redemption of the gospel is great in the happiness it hath wvroutght
for our race. It is not a little favour that is done for us. It is
no small befiefit they forego who neglect this gift. Were it a
lengthened lease of life, were it instruction how to spend the
present short period of human existence properly and happily,
were it but a restoration to us of the knowledge of the one only
living and true God, it would be worthy of high estimation.
But these fall infinitely short of the aggregate good implied in
this salvation. To have a fair estimate of it, we must turn our
attention to two points: the state from which it takes us, and
the ultimate situation to which it would bring us.
The state from which it takes us is a state of sin, misery, and
death. Having transgressed the law of his creation, man became obnoxious to the wrath of the Almighty. Miserably
helpless was his condition. His nature was depraved. Ignorance and vice overspread his abode. He was dead in trespasses
and sins while he lived, and the corruption of the grave was the
end to which he was hastening. Contrast with this forlorn situation the condition in which the gospel places him. WVe
there see the dread penalty of transgression remitted; his igno



452      DANGER OF NEGLECTING THE GOSPEL.  [SERA.
rance of God, duty, and happiness, dispersed; the strength of
sin destroyed; death's awful sceptre broken; the gates of
heaven set open before him; pardon and eternal life assured to
his faith; a happiness placed within his reach pure as the glory
of God, great as the most extended desires of his soul, and durable as eternity. To have brought us to this blessedness from any
state would have been doing our race, yea, any race, the utmost
kindness. But to have brought us to it from a condition miserable and forlorn, to have thus taken us out of the mire and the
clay, and set our feet upon a rock, and ordered our going, is a
service which finite conception can never weigh, nor human
language express. Fain would I impress upon you its extent
and efficacy. But words incumber tlhe subject. Your own
minds must perceive your condition by nature, and it must be
left to the Spirit of the Most High to enable you to estimate the
greatness of your deliverance.
I pass therefore to a remaining consideration which raises to
an affecting magnitude the salvation offered to us in the gospel.
It is the price at which it was procured: the sufferings and sacrifice of the Son of God. Why are the heavens overspread with
gloom and the angels hovering over Calvary in astonishment?
Who is this that cometh from Jerusalem, with dyed garments,
to the trembling mount, this that is marred in his visage, travellingc to the agonies of the cross? What are these sufferings at
which the sun turns pale and nature quivers through all her
massy frame? The dignified personage from the court of heaven,
Jesus Immanuel, dies. Behold, he "is led as a lamb to the
slaughter, and as a sheep before her shearers is dumb, so he
openeth not his mouth." Listen to the few significant words
which fall from his lips as he bows his head and yields up the
ghost. He pronounces it is finished. What means the interesting sufferer? What is finished by the sacrifice of this innocent and heavenly victim? Amazing economy of heaven! It
is your salvation. He is " wounded for our transgressions," he
is "bruised for our iniquities, the chastisement of our peace is
upon him and by his stripes we are healed."  Yes, our ransom




XLV.]   DANGER OF NEGLECTING THE GOSPEL.             453
from destruction, and restoration to the favour of the Most
High were effected by the blood of Christ. To accomplish that
redemption, and establish that blessed hope which are proclaimed to us in the gospel, no less than "the only begotten of
the Father" is made "the propitiation for our sins." No less
than the second of the adorable Trinity is "found in fashion as
a man," and becomes "obedient unto death, even the death of
the cross." We are "not redeemed with corruptible things, as
silver and gold, but with the precious blood of Christ, as of a
lamb, without blemish and without spot." Look at the cross!
Behold there at what an expense our salvation is procured. See
in the wounded side of the wonderful victim the source of the
stream which cleanseth us from sin. Observe the costly sacrifice,
and unparalleled sufferings, which expiate our offences and purchase our peace. There hangs, expiring for the redemption of
this world, "he who knew no sin," the everlasting Son of God.
Amazing dispensation of divine mercy! Overwhelming instance
of the Almighty's love! This price, at which we are redeemed,
enhances the value of our salvation beyond the utmost measure
of our astonishment and praise. Oh, the height, the depth, the
length, the breadth of the love of God revealed to us in Christ
Jesus!
Such are the leading considerations which give a most solemn
magnitude to the redemption of the human race. It is great as
a work upon which the Most High has employed his wisdom
and care. It is great, because the eternal and beloved Son was
sent to accomplish it. It is great, because it is the end and fulfilment of a stupendous display of types, prophecies, and wonders, which have been employed to prepare its way from the
beginning of the world. It is great, because it snatches us from
awful perdition and eternal death, to pardon, renovation and
immortality. And it is great, transcendently great, great beyond
the power of language to express, because the Lamb of God,
whose value not the worlds of the universe could equal, whose
place not millions of races of created beings could fill, was slain
to purchase it, and to establish the promises.




454      DANGER OF NEGLECTING THE GOSPEL.  [SERM[.
If now the gospel of this redemption be by any neglected,
how can they hope for forgiveness and safety. If this amazing
mercy of the Almighty be despised, on what ground can the
helpless children of men look for the pardon of those sins of
which they are consciously guilty; or for that deliverance from
death, after which enlightened nature earnestly aspires?  There
are two ways in which we may neglect this great salvation-by
wilfully rejecting it; and by presumptuously omitting to comply
with its conditions. I tremble at the thought, that in either of
these ways any one of my hearers, yea, or any one of our race,
to whom the tidings of it are proclaimed, should suffer himself
to neglect it: for awful are the declarations, and unchangeably
just and true, that none such can hope to escape the anger and
vengeance of the Almighty.
How indeed shall they escape? The violation of the covenant
in Eden drew after it very awful consequences, and but for the
intervention and atonement of the blessed Mediator, would have
involved man in hopeless perdition. The sanctions of the law
given from Sinai, are of an unaccommodating nature, and were
executed with solemn precision. "If, then," says the apostle,
"the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense and reward,
how shall we escape, if we neglect so great salvation?" He that
despised Moses' law died without mercy under two or three
witnesses; of how much sorer punishment, suppose ye, shall he
be thought worthy, who hath trodden under foot the Son of
God, and counted the blood of the covenant, wherewith he was
sanctified, an unholy thing, and done despite unto the spirit of
grace!
Again, how shall they escape? For if, as the wisest even of
the heathens surmised, as the experience of the world has proved,
and as the conscience of every one will attest in the hour of sober reflection, it be necessary to man's hopes and happiness that
the Deity should interpose to purify his nature and provide a
pardon for his sins, can we conceive of any dispensation greater,
more suitable, or more effectual than this?  Is there a better




XLV.]    DANGER OF NEGLECTING THE GOSPEL.           455
victim to be offered for our sins?  Can a purer gospel be
preached?  May the mercy and justice, the righteousness and
truth of the Deity be more happily combined, or more endearingly displayed? What can be done more unto this vineyard,
than its gracious and merciful owner hath not done in it?  We
should find ourselves unable to frame a scheme of redemption
more worthy of God, and more consistent with the honour of his
government, and the best interests of his universal kingdom.
And what says his own unerring voice?  " There is none other
name given among men whereby they may be saved." " There
remaineth no more sacrifice for sin."
Once more, how shall they escape? Proportioned to the greatness of this salvation, is the enormity of their ingratitude and
atrocity of their guilt, who reject or abuse it. Consider the language which their conduct implies. They practically say, God
may be concerned for our salvation; his dispensations to the
world in all ages may have reference to its accomplishment; his
Son may become incarnate and bleed; the treasures of his wisdom and love may be opened and lavished upon us, but we regard not his mercies and desire not the knowledge of his ways.
They in effect pass by the cross. They behold the Son of God
extended upon it. The venerable sufferer calls to them in accents of melting tenderness, "Is it nothing unto you, all ye that
pass by? behold and see if there be any sorrow like unto my
sorrow, which is done unto me wherewith the Lord has afflicted
me," for your sakes. But with cold indifference they turn their
heads; with disobedient heedlessness, they go their way. When
the Saviour of this.most costly sacrifice which the Father hath
provided for the expiation of their sins, has reached unto him in
the heavens, they refuse to comply with the easy and necessary
conditions upon which they may avail themselves of its unspeakable benefits.  Surely such must flatter themselves, notwithstanding the declaration of the Almighty, that there is some
other way to escape, or else they have never considered how
great is this salvation.
Come, then, my hearers, and place yourselves at the foot of




456      DANGER OF NEGLECTING THE GOSPEL.
the cross. Behold the Almighty making his Son an offering for
your sins. Impress your bosoms with a sense of the amazing
greatness of the redemption which God hath wrought. Amidst
the stupendous testimonies which the law and the prophets,
types and miracles, heaven and earth, and the unexampled behaviour of the sufferer, are giving to his character and offices,
are there any unmoved and wilfully blind?  Yes. Unhappy
unbeliever who makest God a liar, and rejectest his counsel
against thyself, "thou art the man."  Amidst the unparalleled
humiliation and sorrows of the innocent Jesus, are there any
who would add a pang to his anguish, and prolong his grief?
Yes, hypocritical professor, who, by the inconsistency and unholiness of thy life, dost crucify the Son of God afresh and put
him to open shame, " thou art the man." Amidst the all-sufficiency of this sacrifice for the sins of the world, and the wonderful proclamations of its acceptance by the Father, are there any
to whom it shall be a savour of death unto death? Yes, hardened sinner, who goest on still in thy wickedness, refusing
God's counsels and despising his reproofs, " thou art the man!"
And, alas, when these are removed how few of the rest are found
cleaving unto their crucified Lord, ready to be crucified with
him! Of those who are called by his name, how many are there,
who, like his first friends, stand looking upon him far off from
the cross! Christians, arise! Go forth to your Master "without
the camp, bearing his reproach." Resolve from henceforth to
know nothing as the basis of your hopes and banner of your
confidence, but " Jesus Christ, and him crucified."




SERMON XLVI.
GLORYING  NOT IN  THE  THINGS OF THIS LIFE,
BUT IN THE LORD.
2 TIMOTHY, iii. 4.
" Lovers of pleasures more than lovers of God."
pLEASURE, in the worldly idea of it, is perhaps the strongest foe to virtue and the most subtle enemy of man. She
presents herself to him, arrayed in a variety of charms, displaying the most enticing allurements, and making her court to the
blindest and most ungovernable feelings of his nature. She too
often succeeds, —leads her captive in chosen chains, and in the
end proves a vixen to his soul, tormenting and distracting him.
That man must have occasional relaxation from the main pursuits of life, and renovate exhausted nature by unbending to
amusement, is perfectly the sentiment of reason and religion.
Neither the one nor the other requires that he should forego all
innocent gratifications for the furtherance of his salvation, nor
endeavour to appease and honour his Maker by masking himself
in the austerity of a monk. But both unite in assigning limits
to indulgence; in divesting pleasure of unreal charms, and prohibiting expressly the fatal folly of making it the business of
life. The apostle Paul, writing to his beloved Timothy, warns
him of a sad degeneracy whlich would come in the latter days.
Having mentioned many of the gross iniquities which would distinguish these perilous times, iniquities, alas, too strikingly descriptive of the corruption of the world in the present age, he




458            GLORYING IN THE LORD.              [SERALr
adds, in the words of my text, that men should be "lovers of
pleasures more than lovers of God," and that they should be so
infatuated with this syren who entices only to destroy, as wholly
to despise the restraints of religion and virtue-nay, to prefer
pleasure to their God.
Whatever may be the period alluded to by the prophetic
apostle, we may certainly see in the picture he has drawn the
features of the modern dissolution of piety and principles. Moved
by the alarming resemblance, I would solicit your attention while
I endeavour, in the first place, to show when men may be said
to be lovers of pleasure more than lovers of God.
Secondly, to point out the folly and danger of the conduct
which affixes upon men this hideous character.
And thirdly, to give you some rules for so regulating your
pleasures that in this respect you may be blameless and -without
offence, unto the coming of your Lord and Saviour Jesus Christ.
In the first place, men are'"lovers of pleasures more than
lovers of God" when they indulge in any gratifications which in
their nature or by precept are improper and sinful. All pleasures, whether sensual, social, or mental, which are condemned by
cool reason, or the injunctions of the Most High, are of this description. Every temptation, when it would seduce a man, addresses him in the beguiling language of the serpent to Eve,
"You shall not surely die."  Passion, that able artificer of deceit, suggests to the heated fancy some delusory thoughts, which
would lead us to believe that the pleasures before us are not so
vicious as they are represented, that they cannot be unpardonable, and that we may indulge now upon condition that we
will refrain in future. But whoever listens to these suggestions,
and unresistingly throws himself into the arms of forbidden pleasure, acts with the boldest effrontery towards his Maker. Are
your pleasures impure?  Are they such as conscience condemns?  Are they prohibited by the commandments of the
Almighty?  They are then incompatible with a love of God. It
is impossible to have a sincere and genuine affection for Deity,
and at the same time to delight in gratifications which he, by the




XLVI.]          GLORYING IN THE LORD.                459
reason he has implanted in us, or by the revelation he has given
us, has denounced as criminal.
Presuming that this point is clear to every sober mind, I will
dwell no longer upon it; but proceed to observe, that the charge
in the text may be alleged against many who indulge in pleasures which are not unlawful, but in themselves innocent. Almost any gratification, although in itself harmless, may be
rendered criminal by abuse. If men are so engaged in making
"provision for the flesh to fulfil the lusts thereof," that their
thoughts are never fixed upon the Supreme Being, nor upon
the obligations he has imposed on them; if they are so involved
in the schemes and delighted with the enjoyments of this life,
that the objects of the invisiblie world have no place in their
hearts; if they are so infatuated with the pomps, the luxuries,
or the recreations of the world, that they prefer them to the more
rational and sublime delights of religion and virtue: then are
they "lovers of pleasures more than lovers of God."  There are
many persons so immoderately attached to amusements and
gratifications that they readily resign for them the pleasures of
religious worship, both public and private, the advantages of
virtuous company and conversation, and the happiness of discharging those amiable offices of benevolence and relative duty,
which ennoble the character and life of man. When this is the
case, the love of God is evidently abandoned for secondary joys;
because none can love him who do not delight in his service and
keep his commandments.
Again, they who by constantly or intemperately pursuing
worldly pleasures, impair their faculties, relax their energy, injure their health, waste their substance, neglect their families,
and dissipate their time, may be said to love pleasure rather
than God, even though their gratifications should seem in themselves to be innocent. For all these certain consequences of an
immoderate attachment to pleasure are utterly incompatible with
the will and wishes of the Most High. Can he love God who
squanders the time which should be spent to his glory in the
ruinous occupation of the gamester; or he who wastes the sub



460             GLORYING IN THE LORD.             [SERrM.
stance which he has given him for the support of his family in
riotous living?  Can he love God, who, for a momentary gratification, parts with his resemblance to his Maker, or he who
prefers the prostitution of the faculties which should adorn his
rational creation, to the application of them to the advancement
of the good of the community and his own spiritual improvenment?
No. Whoever truly loves God will be anxious to honour him
with his body and his spirit, with his faculties, his time, and all
that he has given him. In short, when a man's soul is so bound
up in any temporal pleasures, that they are preferred to the discharge of his duty; when he cannot relinquish any enjoyments
which may come in competition with his usefulness to society,
with the welfare of his fellow beings, with the feelings of virtuous friends, or with the dignity of the divine image with which
his nature is impressed; the foe of God and religion may be said
to have gained the affection of his heart. Do you find that you
are ready for a sensual ecstasy to part with the joys of a good
conscience? Is the theatre a source of more lively gratification
to you than the sanctuary? Are you more pleased with the
splendour of a ball and the gayeties of dress than with the beauty
of holiness or the cultivation of virtue?  Then have you reason
to suspect that the divine and holy principle of love to your
Creator has not the place which it ought to have in your bosoms,
nor its proper influence upon your lives.
Thus you have seen that men are lovers of pleasures more than
lovers of God, when they indulge in any sinful gratifications,
and when, confining themselves to those which are not forbidden, they make them the chief sources of happiness, and are enslaved by them with chains which neither reason nor religion
can break. I now proceed, secondly, to show the folly and
danger of the conduct which affixes upon man this hideous
character.
The very idea of loving pleasure rather than God, has in it
something peculiarly shocking. If we reflect a moment, we shall
perceive that it is debasing to the nature of man. That which
elevates us above the brute is our capacity for spiritual and




XLVI.]          GLORYING IN THE LORD.                461
moral joys. To make, therefore, those pleasures, some of which
are groveling, many of which are frivolous, and which are all
transient as the moments of fruition, objects of exclusive regard
and perpetual pursuit, is to put off the greatness with which our
Maker hath invested us, and to level ourselves with the lower
orders (,f creation. How must it excite the astonishment of superior intelligences, to behold beings who are capable of participating with them the pure, the exalted, the imperishable joys
which flow from the knowledge and love of God, and from the
employment of religion and virtue, devoting a probationary life
and immortal souls to pleasures, sensual as those of brutes, to
pursuits unprofitable as those of children, to pleasures and pursuits, which may occasion remorse but can yield no happiness in
the sober hours of reflection, and will furnish them with nothing
that will be valuable or necessary in their future eternal existence! This total devotion to pleasure diminishes the dignity of
man. It is his highest privilege, that which ennobles his nature,
that he is capable of walking with God. When he forgets his
intellectual faculties, and spiritual relations, when he turns from
the fields of sublime speculation and virtuous pursuit to which
reason and religion invite him, and on never-resting wings
spends his short day in pleasure's ground, enamoured of flowers
which fade in his embrace, and revelling upon air with unsatisfied avidity, he exhibits more of the butterfly than the angel,
and causes astonishment in heaven at such vacancy and debasement in heirs of immortality, in children of God.
Again, this conduct is irrational. It is the part of reason to
estimate things according to their real worth. Now what are
the pleasures which engross the affections of those whom the
text describes, compared with the duties and pursuits to which
our vocation in Christ Jesus directs us? Are they capable of
making men wiser or better? Are they noble in themselves,
useful in their effects, and lasting as our desires? Like the pleasures of virtue, do they elevate while they delight, become finer
with age, and prove sweetest upon reflection? No; they are
gratifications, which sometimes disgust before they die, and gen



462             GLORYING IN THE LORD.             [SERM.
erally die as soon as they are enjoyed. To say the best of them,
they are delights which gratify for a moment, and when they
vanish, leave neither improvement nor satisfaction. Sorrow is
not prevented by them, nor death dismantled of his terrors. On
the other hand, the pursuits of pleasures which spring from the
love of God are sublime in themselves. They are adapted to
the necessities and infirmities-to the powers and destiny of our
nature. They will be useful to us in every situation; in adversity as well as prosperity, in the approach of death as well as
in the progress of life. Their sole tendency is to advance us towards perfection, and in them we shall attain to the true end
which our Maker proposed in giving us existence. What, then,
can be more irrational than for beings, endowed and informed
as men are, to follow the former and neglect the latter? What
do I say! Can enlightened children of the Most Iigh prefer riot
and mirth to the services of his sanctuary and the blessings of
his favour? Can reasonable creatures prefer the ignoble haunts
where chance presides, and whither idleness and intemperance.
profanity and strife resort, to the expecting home where dwell
the offspring of once fond affection and all the sweet charities of
relative life? Can beings who have been ransomed from destruction by the blood of the Son of God, and with whom it. remains
to make their election sure, give a more willing ear to the harp
and the tabret than to the oracles of truth, and prefer debauches
which corrupt and amusements which fill with ennui, to the deeds
of virtue which elevate the heart and the promises of religion
which tranquillize the soul?  In a word, can men, beings endowed with reason, accountable beings, yea, enlightened also by
revelation, and taught that they shall be happy or miserable
forever according to their use of this probationary life, can they
be seduced by vain and fleeting gratifications from the paths of
truth and duty? call they turn their ears from the voice of inspiration, and for devotion to pleasure depart from God?  It
should seem incredible.'Yet thus irrational are many of mankind; and it would be less painful if the number were confined
to those from whom we might expect no better. But, alas,




XLVI.]         GLORYING IN THE LORD.                463
many act thus under the remonstrance of conscience and their
better judgment, under the advantages of a pious education and
frequent instruction; sacrificing with a willingness and perseverance, which nothing but the most unhappy infatuation can
occasion, the favour of heaven and the true happiness of men,
for the enjoyments of brutes and the laughter of fools. How
wide is their choice from the dictates of sound wisdom i  " My
son, enter not into the path of the wicked and go not in the way
of evil men. Avoid it, pass not by it, turn from it and pass
away."  " The fear of the Lord is the beginning of wisdom, and
to depart from evil is understanding."
Once more, the conduct we are considering cannot but fail of
the end it proposes, and may lead to misery and perdition.
Every man who is a lover of pleasure promises himself happiness. And is happiness the fruit of his pursuit?  Alas! I
know not a more prolific source of restlessness and discontent,
of sorrow  and sadness, than this criminal love of pleasure.
What evil has it not introduced into our world! Observe the
wretch whose fallen eyes and languid limbs may well attract
your notice. He has loved pleasure more than God. It pleased
the Most High to give him a family, in which virtue and discretion, had he made them his friends, would have rendered
him useful, and crowned him with bliss. But sinful indulgence
decoyed him from the straight path of duty. He became intemperate, and on the altar of his pleasures sacrificed, with his
innocence, his substance, his talents, and his time. Poverty and
remorse, contempt and disease, are now his portion; and he
who might have been like the olive tree, encompassed with the
branches of its strength, must now behold the wife of his bosom
pining with sorrow, and his little ones crying unanswered for
bread. Mark yon widow, between whose brows care has a furrowed seat. She had a son, to whom, when heaven bereaved
her of her husband, she, with a mother's blindness, looked for
support. Alas I her son was a lover of pleasure more than a
lover of God. He was not destitute of filial affections; but the
gaming-table stupefied all his sensibilities.  They who there




464             GLORYING IN THE  LORD.             [SERM.
stripped him of his wealth, led him to the impure abodes where
he might spoil others of their innocence. One vice familiarized
him with another, and a vagrant now, he wanders without food,
without peace, without a name-a living monument of the truth
of the wise man's remark, that "A foolish son is the heaviness
of his mother." Enter the burial-yard, and stop by the stone
which is rendered pathetic by its date. There is an air of mystery in its inscription. Inquire of some one what brought the
victim to his untimely grave. He, too, loved pleasure more
"than God. Religion he considered as an injurious restraint
upon the appetites of nature and the pursuits of life.  IHe
therefore despised her bonds, and withheld not his heart from
any joy. Satiated, at length, with his immoderate indulgence,
he became disgusted with pleasure, and pleasure in revenge sent
melancholy into his bosom. He grew dissatisfied with himself,
dissatisfied with society, dissatisfied with nature, and dissatisfied
with God. In an awful moment he extinguished in himself the
spark which the Almighty had kindled; and pleasure must forever be rebuked by the tear which piety will shed near the grave
of the suicide.
Sufficiently unhappy are the effects of a sinful attachment to
pleasure, even in this world. If man could always live thoughtless, if reflective age should not overtake him, and if his existence ceased at his death, still it may be questioned whether he
could with safety adopt the suggestion of pleasure, "' Let us eat
and drink, for to-morrow we die."  But this is not the case.
Reflection in no man will always slumber, and every man is
destined to live hereafter. And what are the joys with which
the ministers of pleasure furnish a man for the hours of reflection? They have enervated his fortitude, enfeebled his piety,
and turned him from the principles and duties which, if attended
to, are productive of peace. Perhaps they have impaired his
health, wasted his time and property, diminished his respectability, and rendered him a broken vessel, empty himself and useless to the world. At any rate, they have counteracted the will
of the Almighty by fastening the affections, which he would




XLVI.]         GLORYING IN THE LORD.                 465
have attracted to heavenly and enduring objects, upon earthly
and fading joys. What satisfaction, then, can they afford when
reviewed!  To every man there are moments when he must
turn his thoughts inward, and would there look for comfort and
support. But what support, or comfort, call be found, or expected, ill the remembrance of pleasures which defiled when
they delighted, and are vanished like the visions of night? In
the hour of his ecstasy he may have smiled exultingly, and
fancied himself happy. But Solomon has strikingly compared
his joys to " the crackling of thorns under a pot," and taught us
that the " end of his mirth is heaviness."
There is, however, a yet more dreadful censor of pleasure, in
death. It is appointed unto all men once to die, and this seductive syren can never commute, though she may accelerate the
fate of her victims. Awful is their state when brought by some
minister of the "king of terrors" to the borders of eternity.
They have loved pleasure, but she has given them none of the
qualifications of faith and holiness, which enlighten the soul in
its passage through the tomb and soothe the hours of expiring
life. On the contrary, having for the sake of pleasure renounced
God, they have turned from themselves the favour of heaven,
and by wasting their probation in a round of follies and indulgences, have exposed themselves to the sentence-" in your lifetime ye received your good things," " depart from me, ye workers of iniquity."  Imagine, then, one of this unhappy class of
men brought suddenly to the brink of the grave. The remembrance of his life comes like a cloud over his mind. The sun is
darkened light. It chills his spirit. Compelled at length by
the gloominess of his condition to think, his mind flutters dismayed over some such reflections as these: " Oh, foolish man
that I have been! I have spent my life in vanity and folly. The
pleasures I pursued have never yielded me the satisfaction they
promised; and I have frequently pursued them in defiance of
remonstrances within me, which perhaps were the whispers of
God. Life is gone, and I am hasting into eternity. What have
I to carry into the presence of the Almighty but a defiled body
VOL. I.-30




466            GLORYING IN THE LORD.              [SERMi.
and a soul'dead in trespasses and sins!' Can I expect that
God will love me, when I have loved pleasure more than I
have loved him?  0, that some one could assure me that thcat
blood of the Redeemer which I have thoughtlessly despised, will
cleanse me now from my pollutions, and expiate my sins! Would
God be pleased to prolong my days I would choose him for my
portion, and spend my life in his service. But I fear I shall
idie." This is not an imaginary picture. It is taken from life.
How far that repentance is effectual, which commences when we
have no longer inducement or power to sin, it is not easy for us
to determine. Of one thing we may be sure, that safety is always
on that side where no risk is run. God is merciful; but he is
not mutable. He is " long-suffering and of great kindness;" but
he will not " clear the guilty."  The wise man, to whom he cornmunicated much of his ways, and who has gathered more from
experience than perhaps any other mortal, taking to his use a
strong and solemn irony, has given us a caution upon this subject, pertinent and impressive.  "Rejoice, 0 young man, in thy
youth, and let thy heart cheer thee in the days of thy youth, and
walk in the ways of thy heart and in the sight of thine eyes;
but know thou that for all these things God will bring thee
into judgment."
Such is the folly and danger of the conduct which affixes
upon men the hideous character of "lovers of pleasures more
than lovers of God." It derogates from the dignity of our nature; it is wholly unbecohing rational beings, especially professors of Christianity; it must fail of the end it proposes, and may
involve us in misery and perdition. Had I time, it might be
shown to be a fever, destructive of public as well as private
greatness and happiness; bringing upon nations as well as individuals, oftentimes a delirium, sometimes dissolution. But I must
haste to give you, as was proposed, some rules for so regulating
your pleasures that in this respect ye may be blameless and without offence unto the coming of your Lord and Saviour Jesus
Christ.
In the first place, when any pleasure solicits your embrace or




XLVI.]          GLORYING IN THE LORD.                  46T
pursuit, ask yourselves always whether it is lawful; if it is not,
nothing should induce you to yield yourselves to it. Turn from
it resolutely, and haste away. Regard not its allurements. Mind
not its charms. Whatever its appearance, a sinful qualification
must do you harm. Though it should be sweet in the mouth,
it will assuredly convey poison through the system. Though
it present itself to you in all the loveliness of beauty and deck
itself in all the desirableness of delight, it conceals a sting which
it will leave in your bosom. The extraction of that sting, should
it ever be removed, must give you unspeakable anguish. It
may never be extracted; but festering and gangrening may render you wretched till death. You may carry it into the eternal
world; and there, when place for repentance shall no longer be
found, it may become in you a worm which shall never die.
From indulgences, then, which you know to be criminal, make
it a rule to turn resolutely away. It will not answirer in these
cases to hesitate. IHe who stops to deliberate with forbidden
pleasure will generally be undone.  She has powers of fascination: and whoever, instead of winging, his way to the regions of
safety, hovers with irresolute delay over the snare she has spread,
will be drawn nearer and nearer by the strange action of her
spells, till he is suddenly entangled in its meshes; and may in
the same moment discover that his freedom and his virtue are
gone. There is danger in listening a moment to unlawful appetite. It is instant and persevering resistance which will put the
prince of darkness to flight. Take for your example the renowned Joseph. Consider always the high claim which the laws
of the author of your being have to your observance.  When
tempted by any pleasure which conscience, reason, or religion
tells you is sinful, turn to the reflection which will ever be the
best safeguard of virtue, "How can I do this great wickedness
and sin against God?"
Again, if you are satisfied that the pleasure which invites you
is lawful, ask yourselves before indulgence, whether it will interfere with any duty. If it will, a less good is never to be preferred to a greater; we must not sacrifice duty to any joy. It




468             GLORYING IN THE LORD.              [SERM.
mnayinterfere with our duty, either by occupying that time which
should be otherwise employed, or by unfitting us in our talents,
substance, health, or spirits, for those actions which it is incumbent on us to perform. I will illustrate this by a few examples.
We are advised by our holy religion to owe no man anything
but our love; and the common principles of justice and honour
require the payment of debts.. This high duty, economy and
industry will enable every man to discharge. If mien, then, in
the pursuit of pleasure, involve themselves in expenses which
they never expect to defray, or if, being by imprudence or misfortune, or by any other means, already embarrassed, they indulge
themselves in the joys of extravagance, or even in the ease of indolence, while their creditors are deprived of their due; they
sacrifice to pleasure the brightest gem in the breast-plate of integrity, and, though it may seem venial to themselves, become
offensive to the eyes of the God of righteousness.  Allow me
another instance: it is the duty of every man to provide for the
subsistence and to promote the comfort of the family which the
lMost Iigh has given him. With this tender duty, whose influence upon the happiness of the world is incalculably great, pleasure may often interfere.  If a man suffer her to withhold his
presence from his home when he should be there, for the protection, the guidance, or the comfort of his household; or:if she
lead him to neglect the business, or enfeeble the faculties, by
means of which he is to provide for their sustenance and improvement, though he may quiet himself with the thought that
the gratifications to which she leads him are not unlawful ones,
we have the highest authority to say, that he " denieth the faith,
and is worse than all infidel."  Take a third example. I know
not that religion has anywhere prohibited our excursions in pursuit of rural pleasures, or the innocent hilarity of our social
meals;-but all considerate persons will confess that to reverence the Sabbath and join in the public services of the Lord our
God, are the reasonable duties of every sincere Christian and
good citizen.  Whatever pleasures therefore interfere with these
duties, though they may be innocent in themselves, become




XLVI.]          GLORYING IN THE LORD.                469
criminal by the unseasonable use of them. If the festivity of
the table, or the allurements of a ride, or even the ease of repose,
detain us from the sanctuary, where the Most High expects on
his holy day to receive the acknowledgments and adoration of
his children, he, our Creator and Redeemer, is made to give place
to pleasure, and we prefer her blandishments to his commands.
Your own consciences will enable you to apply this rule of never
sacrificing duty to pleasure, to innumerable other cases, in which
indulgences, innocent in themselves, may be incompatible with
the proper improvement of ourselves, with the requirements of
piety or benevolence, with the feelings of virtuous friends, or
with that general sobriety which is so meet in this state of probation and mortality, and so favourable to the growth of the best
qualities of the soul. Our blessed Lord carries the self-denial,
with which truth and duty are to be preferred before all other
gratifications, to a sublime degree-" He that loveth father and
mother more than me is not worthy of me." And an inspired
apostle gives to the sacrifices of innocent indulgences which a
good man should make, a wide extent and powerful motive, —
"It is good neither to eat flesh, nor to drink wine nor anything
whereby thy brother stumbletb, or is offended, or is made weak."
Further, in the pursuit of pleasure it will be found a useful
rule never to go to the utmost extent of innocent gratification.
Our minds, to be trained and preserved in the ways of virtue,
must be kept under control. If we would not love pleasure
more than we ought, our inclinations for it should always feel
the reins of discipline. The passion for pleasure is encouraged
by freedom and strengthened by indulgence. Though the desires should be limited to lawful gratifications, yet if within these
limits they have an uncontrolled sway, they'will at lenllth
grow imperious; and, often weakening the influence of sedate
principles, and the attraction of sober pursuits, become most unhappily the ruling springs of life. Besides, it is often but a line
which separates virtue from vice. He who allows himself to
go to the last boundary of innocent indulgence, will, in all
probability, be seduced into the regions of transgression. We




470             GLORYING IN THIF  LORD.           [SERM.
may give ourselves an impetus even in a pleasant course, which
we may not be able to arrest, when it has brought us to the
brink of a precipice.  Look at the unhappy wretch whom
pleasure has made her victim with the cup of intemperance.
Think ye, he plunged at once into his iniquity? No. When he
first tasted the intoxicating draught, his virtue remained unchanged. Appetite presently led him beyond the necessities of
nature. IHe looked with more and more delight upon the sparkling of the cup; and, fancying himself still within the bounds
of moderation, recurred with increasing avidity to its exhilarating
influence. But, alas! when he came to the point which separates
moderation from excess, he was unable to discern it. He passed
it, and became the slave of the most tyrannic of vices; and it is
not among the least of the compunctions which now torture his
bosom, that he must attribute his ruin to his neglect of early restraint. Safety is greatest far within the boundaries of virtue.
Go not to the utmost extent of innocent indulgence.  " Hast
thou found honey? eat so much as is sufficient for thee; lest
thou be filled therewith and it cause thee disease."
Once more, if you would escape the snares of pleasure, avoid
idleness. Prescribe it to yourselves as one of the best lefences
against her allurements, to have something to do. It is in the hours
of indolence that she plants her dominion over the hearts of men.
It is among tthe listless tribe, whose faculties have no employment, whose time is hetavy upon their hands, and whose minds for
want of engagement, are exposed to the intrusion of whatever
promises present joy, that she finds the greatest number of her
votaries. When men are engaged in honest pursuits and virtuous employments, she seldom approaches them, or she does it
unsuccessfully. It was not while David was penning with piety
his transcendent Psalms, nor while he was fighting with holy
zeal the battles of his country, but it was in an hour of indolent
relaxation, when he was walking vacantly upon the top of his
house, that he was beguiled by pleasure to conceive the crime, in
which he seems for once to have lost sight of his God. Let a
man be busily devoted to the employments and duties of "that




XLVI.]          GLORYING IN THE LORD.                471
state of life unto which it hath pleased God to call him," and
pleasure will hardly be able to gain such influence in his bosom
as will turn him from the paths of sobriety and virtue. It is
want of more important employment, that favours her solicitations. Show me the person who has no avocation, to whom there
belongs neither profession nor pursuit, and I will point you to
one, whom pleasure, if she attempt it, will be sure to overcome,
and in all probability will then exalt as a supporter of her unhallowed dominion.
Again, let me not forbear to remark that in order to escape
whatever is injurious in the pleasures of life, and the true interests of the soul, it is necessary that you should dwell near to
God. Conscious of the harm to which we are exposed in this
world of temptation and frailty, we should betake ourselves to
the shadow of those wings under which we may be sure of safety.
The more we know of God, the more we shall love him, and the
more we love God, the less we shall regard the vain and sinful
pleasures of this fleeting life. An eye to his presence will check
our volatility. To contemplate his perfections and the joys
which his mercy has provided for us in Christ Jesus, will raise
our affections to better objects: our communion with him and
supplication to him, will procure us the protection of his grace;
and the riches of his good word, and the powers of the world to
come, will enable us to say of carnal pursuits and criminal joys,
that we have no pleasure in them. Abide in God. Choose him
for your counsellor and friend. If you cleave to him, he " will
not suffer you to be tempted above that ye are able, but will
with the temptation also make a way to escape, that ye may be
able to bear it."
Lastly, there is another rule of infinite worth and of easy application. When tempted by any pleasure, ask yourselves how
your heavenly Master would have conducted himself in similar
circumstances. The example of Christ is a perfect model of
conduct for all his disciples. His injunction is, " Learn of me."
Would his followers make him the pattern for regulating their
lives, would they desire no gratifications which he would have




472            GLORYING IN THE LORD.
disdained, and indulge themselves in no pursuit which he would
have avoided, they might always regulate their joys without
perplexity or error. Be it your care, with regard to the pleasures of life, to walk as Christ walked, and you will not fail to be
blameless in this respect, and without offence unto the day of his
coming.
I have now finished what was proposed, when I introduced
this subject to your attention. So long as you are continued
in the flesh, you will be surrounded, my brethren, by the allurements of pleasure. The conflict with them is an arduous and
perilous part of the Christian warfare. " Ponder your paths and
let all your ways be established."  "Supplicate often, your
heavenly Father, to prevent you in all your doings with his
most gracious favour and to preserve you with his continual
help. Apply the rules which have been suggested, to the regulation of your own conduct, and train, by them, the desires of
the young, whom Providence may have committed to your care.
Keep ever in remembrance, that to "seek the kingdom of God
and his righteousness" is your principal concern; and should
you be brought, in the course of your probation into the gardens
of pleasure, let not wisdom and understanding forsake you. So
shall you be " blameless and harmless, the sons of God without
rebuke, in the midst of a crooked and perverse generation;" and
they who are of the contrary part, having no evil thing to say
of you, may haply be led, by your steady uniform goodness, to
admire the ways of virtue and glorify their Father who is in
heaven.




SERMON XLVII.
GLORYING NOT IN THE THINGS OF THIS LIFE,
BUT IN THE LORD.
JEREMIAH, ix. 23 and 24.
"Thus saith the Lord, Let not tile wise man glory in his wisdom, neither let the
mighty man glory in his might; let not the rich man glory in his riches;but let him that glorieth glory in this, that he understandeth and knoweth
me, that I am the Lord, who exercise loving-kindness, judgment, and righteousness in the earth."
THERE is nothing in which men more unfortunately err than
in the estimate which they make of the acquisitions and distinctions of this transitory life. Ruled by imperious passions, confining their views to the present scene, and their desires to the
gratifications which it offers, they are wholly absorbed in the pursuit of riches, honours and fame,whilst the principles are neglected
which should elevate them above the world and its illusions, and
are the basis of everything which is truly great and godlike in
the human character. Against this madness or folly, with which
almost all men are more or less infatuated, the prophet Jeremiah
inveighs with the voice and words of divine authority.  "Thus
saith the Lord, Let not the wise man glory in his wisdom,
neither let the mighty man glory in his might; let not the
rich man glory in his riches, but let him that glorieth glory in
this, that he understandeth and knoweth me, that I am the Lord
who exercise loving kindness, judgment, and righteousness in
the earth."




474             GLORYING IN THE LORD.             [SERM.
The word "glory," here signifies that exultance which indicates a belief that the cause of it is a source of safety and happiness. It is distinct from the presumption of vanity, and the arrogance of pride; neither of which may be innocently indulged,
even upon those grounds on which the text exhorts men to glory.
The import of the passage I take to be this: Thus saith the
all-wise Counsellor, the Sovereign God, trust ye not in the
wisdom, power, and wealth of this world, nor build with them
the fabric of your happiness, but let a reasonable assurance and
religious reverence of my gracious, wise, and equitable government of the. affairs of men be the source of all your joy and
ground of all your confidence.
The words thus explained present two propositions, which I
shall endeavour to illustrate in the sequel of this discourse.
First, that the temporary acquisitions and distinctions of this
life are unworthy of our reliance as sources of happiness and
safety.
And secondly, that a religious knowledge of the government
of God, properly improved, is the genuine source of confidence
and peace.
The absurdity of glorying in the distinctions and acquisitions
of the world will be evident if we consider that they are promiscuously shared by the'virtuous and the vicious. The paths of
knowledge are not open exclusively to the upright. They are
not always the worthy who are vested with power, and bear rule
among men. Wealth does not always flow in an undeviating
course to the doors of the honest and good. On the contrary,
riches are often accumulated by the hard and defiled hands of
the oppressor-power is acquired and used by those who are the
spots and scourges of society, and the knave is often armed with
cunning and well versed in human science. Pitiful occasions
then are these things'for glory. If they were the means of security and gladness, would they be bestowed upon those illn
whom the Most High can have no pleasure?  Under his providence it is reasonable to suppose, that to the sacred ground of
peaceful confidence and pure joy, the obdurate transgressor of




XLVII.]         GLORYING IN THE LORD.               475
his laws can have no access. Accordingly we are taught in his
word that the distinctions of this life are not the tokens of his
favour. IHe is of purer eyes than to behold iniquity, and cannot look upon sin. And since they only in whom he delights
can be happy, the wisdom and honours and wealth of this world,
which are frequently acquired by those whom his soul hateth,
can never be the sources of safety and satisfactory joy. While
it should diminish every man's pride, it should also weaken his
confidence in them to reflect that they are participated by those
to whom the Almighty hath declared "there is no peace"-to
whom, though vengeance may a long time linger, there is a
fearful looking for of judgment.
But their unworthiness to be the objects of our trust and expectation will be further evident, if we consider that they are
mutable and uncertain. We need a rock for our reliance, amidst
the waves of this troublesome world. That which may be worthy
of our confidence and glory must be stable and permanent. But
to which of man's temporal endowments do those properties belong?  WVisdom is undoubtedly the best of all earthly acquisitions. But who can trust to his own wisdom?  Its utmost
glance can traverse but a narrow circle. Precarious, awfully
precarious is its tenure. Look only for a moment at those from
whom wisdom is fled, whom accident, disease, or the inexplicable providence of God has deprived of that reason which once
beamed in them, with superior lustre. How are the treasures of
the well-stored mind changed to confussion, and all dignity and
elevation of thought converted to abasement! Look but on one
such subject of delirium, and nothing more can be necessary to
deter the wise man from glorying in his wisdom.
There are some, however, who rely more upon their might
than upon their wisdom. Their personal qualities of body or of
mind, or the public predilection, has raised them above their fellows, and given them great sway and extensive influence in society. This is apt to make men forgetful of a superior power,
and to fill them with complacency in themselves. But if their
might be founded in personal properties, these are perishable.



476             GLORYING IN THE LORD.              [SERM.
The most mighty strength, the most heroic courage, the most superior skill, time will impair as a moth fretting a garment. If
it depend upon the public voice, this is extremely uncertain. The
light of popular favour which has brought them into conspicuous
notice, waxes and wanes like the phases of the moon. Nothing
is more inconstant. To-day it shines upon Caesar, to-morrow
upon his subject; and he is in obscurity.  A prince on his
throne now, and anon carrying the chains of his vassal, is a
reverse of fate which men have often witnessed. What more
absurd then than to glory in our might! Whatever be the properties which give men pre-eminence in the world, or however
extensive their power, he who has no other source of peace and
security, gathers for himself vexations and disappointment. He
rests upon a reed which the winds will shake, and his own weight
may destroy.
But more than in their wisdom or might men glory in their
riches. These are the idol to which the many bow, and sacrifice
and offer their confidence-and in the busy pursuit and anxious
care of them all other sources of safety and complacence are
easily forgotten. Yet their mutability is notorious. They are
in perpetual fluctuation. From the hands of one they are gone
he knows not how. Misfortune overtakes another, and while
he is felicitating himself in his abundance, strips him of all he
possesses. From a third they descend to his offspring, and what
the father accumulated with the labours of his life, the son in a
little while dissipates. WVealth is of too transitory a nature to
afford men security, or be chosen by them as the source of satisfaction and glory. And in his observation of this truth, Solomon founded those pertinent proverbs, " Labour not to be rich,"
"Cease from thine own wisdom.  Wilt thou set thine eyes
upon that which is not? For riches certainly make themselves
wings, they fly away as an eagle towards heaven."
In short, instability is so inseparable a property of everything
human-the acquisitions and distinctions of this life are so mutable and uncertain, that it should seem the Almighty has disqualified them for our reliance. He who trusts in them for his




XLVIT.]         GLORYING IN THE LORD.               477
safety and peace, and has no other resource, depends like Jonah
upon the shelter of a gourd, which while it rapidly grows and
promises to abide, some fatal worm is destroying at the roots.
But the unworthiness of these things to be the cause of our
glory, is brought into the strongest light by the consideration
that they are prostrated by death. If they were constant and
sufficient, and allotted only to the worthy, it would, nevertheless, much disparage them that they are unable to offer resistance to the arms of "the king of terrors."  This unrelenting
chastiser of human folly bids defiance to the wisdom and the
might of men, and most impressively teaches the rich man the
absurdity of glorying in his riches. Let us pause, and observe
the course of all human grandeur-how it passes away. Look
back though the long series of years since the creation. What
multitudes renowned for wisdom, and might, and wealth, have
exulted on life's stage, while these passed to corruption! And
what is the fruit of their attainments! Where now are the
philosophers and sages of heathen days, and the luminaries of
the centuries since the promulgation of the gospel, in whose
souls the rays of human wisdom were gloriously diffused?
Where now are those who ruled the world, the Alexanders and
Coesars, whose personal powers or the popular voice raised to
the utmost pre-eminence of might?  Where now are the rich
ones of former years, who amassed wealth till they were unable
to estimate it, and rolled in all the pomp and indulgences which
it could procure? They moulder in the dust I And where are
the traces of the splendour in which they gloried? It is humiliating, yet instructive, from our own point of time to review in
the ages which are past, the end of all human distinctions and
attainments. We see beforehand in what our complacence and
confidence in the temporal acquisitions must terminate. Though
wisdom, and might, and riches were combined in our portion,
they could not elevate above the reach of death. We must go
down into the same abyss into which the wise, and great, and
wealthy of former times have lost their grandeur and distinction. And they, to use the bold figure of the sublime Isaiah,




478             GLORYING IN THE LORD.             [SEREI.
will say, "Art thou become weak as we? Art thou become
like unto us? Thy pomp is brought down to the grave; thy
skill, and the noise of thy viols; the worm is spread under thee
and the worms cover thee."
If we could suppose that temporal acquisitions would be of
any utility in the future existence, there would be some plea for
the ardour with which they are sought, some reason for glorying in them, notwithstanding their inability to save their possessor from the grave. But the rich man leaveth his treasures to
he knows not whom when he dieth. He can carry nothing with
him.  All his abundance for which he hath laboured, rising
early and late taking rest, is useful only in this short life, and
can avail him no more after death than the dust in which he reposes. "Be not then afraid," says the Psalmist, "when one is
made rich, when the glory of his house is increased; for when
he dieth he shall carry nothing away, his glory shall not descend after him."
The distinctions which are here necessary for the order and
comfort of society, will also be disregarded in the future state.
The ruler and the subject, the man of might and the humble
tenant of the vale will stand on a level at the bar of God. "He
that doeth wrong shall receive for the wrong he hath done, and
there is no respect of persons."
What parts of human knowledge may be confirmed, and have
operation in the future state, we are unable to say. The systems in which reason betrays her weakness, while intending to
display her strength, in attempting to explain the ways and
works of God, and to improve the condition of men, are mutable even in this world. One generation confounds, rejects, and
ridicules the opinions of another. Most of them, though here
they amuse us, may perhaps in our improved existence, be acknowledged to be futile. Of this we may be assured, that the
art of virtue and science of theology will be chiefly studied and
esteemed in the kingdom of heaven.
Now, to exult in earthly wisdom, power, and wealth, as
sources of security and happiness, when they may be useless in




XLVII.]         GLORYING IN THE LORD.                  479
the greatest and most important part of our being; yea, when
at best they can serve us only in this short life which is passing
away, and at death will be effaced by the waves of oblivion,
must be the grossest of absurdities, if we are moral and intelligent creatures, and candidates for immortality.  "Let not the
wise man glory in his wisdom, neither let the mighty man glory
in his might; let not the rich man glory in his riches."
Having thus fully shown how unworthy of reliance the acquisitions and distinctions of this life are, it remains that we
consider and appreciate the substitute proposed in the text.
But this will open a field too extensive to be now investigated.
It must, therefore, be reserved for the employment of a future
opportunity. Meantime, I shall have accomplished much, if in
any degree your affection be withdrawn from the impressive
charms of earthly wisdom, power, and wealth, which must be
done before they can be placed upon things above.  The allurements and illusions of the world are the snares in which men
are so easily taken. Entangled in these, they forget the transitoriness of life and importance of holiness, their dependence on
God, and their eternal concerns. On this account, the Author
of our religion levelled against them his most earnest exhortations; and hence, when we put on his name, we are required to
renounce them. Not that Christianity is of an austere spirit.
By any measure of their importance to our happiness or usefulness in the world, they may be innocently desired and pursued.
So far as wisdom will increase our admiration of the Eternal
Mind, and enable us to promote the welfare of men, let us study
to be wise. So far as power and influence in society are acquired by honest means, in order to be used in the accomplishment of pure and beneficent purposes, let them be considered as
blessings from above. So far as wealth is necessary for the
comfort of our families, and will be used by us to alleviate the
suffering and increase the joys of our fellows, it would be wrong
to view it with indifference. But we must forget that we are
strangers and sojourners here as our fathers were, and become
insensible of the genius and design of our religion before we




480            GLORYING IN THE LORD.              [SERm.
can indulge a complacent confidence in any human acquisitions
as affording our proper security and joy. They can never repay this unqualified devotion to them. Whoever trusts in them
without blending with them the hopes of religion and the pleas.
ures of virtue, will find by experience that Solomon was not
declaiming when he declared them  vanity and vexation of
spirit.
But the prophet does not take from men the objects on which
they lean and indulge a fallacious complacency, to leave them
destitute of any grounds of confidence and glory. In the conclusion of the text he provides a great and inestimable substitute.  " Let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord who exercise lovingkindness, judgment and righteousness in the earth."
The government of God is the grand foundation of the hopes,
and safeguard of the happiness, of every intelligent creature. In
that knowledge of the Deity, that understanding of his ways,
and assurance of his providence over the affairs of men, that intimate acquaintance with the nature and principles of his administration, which the prophet recommends man, may find a sure
basis of composure, confidence and joy. Besides this there is no
rock of reliance, no source of safety and peace.
We find ourselves here with a complex nature in a precarious
state. Life's courses are various, its evils are numerous, its
anxieties great, and its wants problematical. Every person of
reflection must desire something on which his spirit may rest
and feel itself safe; some ground of dependence, some object of
trust for happiness amidst the troubles, and safety amidst the
dangers of his condition. If we should think ourselves masters
of our own fate, we should have little cause to glory. A consciousness of the narrow limits of our view, a sense of the feebleness of our virtue, daily experience of the infirmity of our nature,
are so many barriers to our deriving rational confidence from
any reliance upon our own faculties and exertions. Deplorable
is our condition if we are dependent only on ourselves. No
beings can be more destitute of the hopes of safety and assur



XLVII.]        GLORYING IN THE LORD.                481
ances of happiness than. those of our race who know no sources
of protection and joy but their own confined powers.
The skeptical principles of chance or fate furnish a miserable
resource. Who that has feeling can be happy, if no knowledge
of an intelligent design in the tribulations of life divest them in
part of their gloom? Who that reflects can think himself secure,
if life and its events are fortuitous and he is perpetually exposed
to all the evils which may be found in the infinitude of possibilities? These systems are very fallacious, which, to solve man's
dependence and enlighten his mind, turn him over to blind destiny or chance. While they promise him a noble enlargement,
freedom from fear, and much cause for excellence, they reduce
him to a condition in which he is exposed to the utmost and
every evil which can be possible: and nothing but mere chance
will preserve him.
It is a knowledge of the Almighty that he exists, a God infinite in every perfection, and governs supreme by the universe
which is the work of his hands,-that furnishes assurance of
safety and the means of peace and joy to all rational beings. To
us men, how important is this knowledge! We are the sport
of uncertainties. Our world is forlorn. Misfortune is uncontrolled. Vice fears no retribution, and death is triumphant until
we understand and know the Deity, that he is the Lord, and are
informed of his ways and the unchangeable principles of his
mind. An acquaintance with his being and his government
over the affairs of men, dispels the darkness and disarms the
miseries of life, and is a foundation on which every humble expectation of safety and every reasonable hope of felicity may be
established in the upright heart.
For I hasten to observe that the government of the Deity is
immutably gracious, wise and equitable, and a knowledge of
this is essential to that acquaintance with him in which we are
exhorted to glory. Indeed these characters of his administration
cannot be hidden from any who faithfully study and understand
the manifestations he has made of his nature and purposes.
That the Lord is a God of kindness, gracious in an immeasurVOL. J.-31




482            GLORYING IN THE LORD.              [SERM.
able degree, we need not be long learning. That he hath made
us when he needed us not, and administers his government for
the benefit of his creatures rather than for his own aggrandizernent, is unanswerable proof of his benevolence. The bounty
with which he provides for our sustenance and delight, and his
patience, and forbearance, and kindness towards the most obdurate offenders, magnify the praises of his benignity. The care
and expense, with which he recovered a race, who are rebellious
against him, evidence most affectingly that he is a sovereign in
whom the beamings of mercy do always adorn the dignity of
justice. His word and his works, and the daily operations of
his providence, teach us that he exerciseth loving-kindness in
the earth.
Of the wisdom and judgment with which he conducts the
affairs of the universe we have indubitable assurance. All excellences emanate from him; in him, therefore, all wisdom is concentrated. That he uses it is necessarily implied in his possessing it. Nor are we ignorant of its effects. In the economy of
nature we see the most stupendous contrivance, and the most
perfeot adaptation of means to their end. The system of moral
government which he administers, so far as we are acquainted
with it, appears admirably calculated to promote the'improvement of his moral creatures and the honour of his supremacy.
Of some dispensations of his providence we may not see the reason. His judgments in the earth may be sometimes inexplicable.
But our powers should be measured before we undertake to scan
the proceedings of God. From the reflections of reason and the
revelations of his word we may obtain a general and sufficient
assurance that his understanding is infinite, and all his ways unalterably just. He always sees what is best to be done. Nothing can conceal from him the result of any operation nor the
connections of any events. Of man's necessities, and how he
may be conducted to happiness, he alone is fully informed. He,
therefore, cannot err in any of his dispensations to the children
of men.
The equity of the divine government is not less certain than




XLVII.]         GLORYING IN THE LORD.               483
any other attribute of it. By our finite sight this is not always
immediately discernible. But it is among the wisest principles
of religious knowledge. Rectitude is essentially inherent in the
nature of the Deity. His will is the standard of right. Free
from the passions and prejudices of men, he is without partiality.
In his survey of his creatures he beholds them with an equal eye,
and with everlasting righteousness regulates their concerns.
Though to some a fairer position seems given than to others,
though we see not always that merit is the measure of prosperity,
though the wicked sometimes triumph, and the worthy are in
depression, yet we cannot doubt that justice is forever in the
council of heaven. Under every form which his providence
may assume, in every event which he ordains, we know from his
nature and his word that he is watchful of the interests of the
upright, and will cause all things to work together for good, to
those who love him. " The Lord is holy in all his ways, and
righteous in all his works. His commandments stand fast forever and ever, and are done in truth and equity."
That the government of the Deity is thus gracious, wise, and
equitable, we must believe, before we can rightly know and understand him. " In those things I delight, saith the Lord." Of
a faithful contemplation of his works and providence and word
the declaration of Moses happily expresses the result. "He is
the rock; his work is perfect; all his ways are judgment; a God
of truth and without iniquity, just and right is he."
Now what greater cause for glory can there be than to know
that all things are under the inspection and government of such
a being!-that this God is our God, and will be the guide of his
servants unto death. To be under his government, to have our
lives and all the concerns of them in his hands; to serve him
who is thus gracious, wise, and equitable, and have him for the
only object of our trust, is the safest and happiest condition in
which we can live. Of the numerous definitions of happiness
this perhaps would be most unexceptionable, that it is a persuasion of our dependence upon an infinite Being, whose power
is able to give efficacy to his will, and whose will is wholly guided




484            GLORYING IN THE LORD.
by benevolence. Such a Being must be a safeguard in danger,
a refuge in trouble, and a source of supplies for all our wants.
If we may glory in any knowledge, it must be in knowing his
existence and character, his promises and will. If we may glory
in any might, it must be in the might of him who is our governor and sole dependence. If we may glory in any riches, it
must be in the riches of the wisdom and goodness of our God.
His being, and control of the affairs of men, and gracious purposes towards them, are to the upright, when properly understood, the only genuine source of confidence and peace.




SERMON XLVIII.
HOPE.
JEREMIAH, XViii. 12.
"And they said there is no hope, but we will walk after our own devices, and
we will every one do the imagination of his evil heart."'0 soothe life's sorrows, animate man in every virtuous pursuit, and bear him onward with diligence and cheerfulness
to his high destination, hope is implanted in the human bosom
by its benevolent Creator. Its object is future good, and its
range the present life and eternity. Nourished upon these
grounds of expectation which nature, reason, and revelation
furnish, it is the strong defender of virtue, and sure guide to
greatness and peace. It is to this principle, as we may learn
from the context, that the promises of the Most High are addressed. We are said to be saved by it, and it is named by an
apostle as the inseparable companion of faith and charity. So
important is it to the comfort and right management of life,
that an abandonment of it is inevitably followed by the most
unhappy and ruinous consequences. Yet we find that there
were many in the prophet's time, and indeed there are in every
age, who adopt the opinion that there is no reason to look for
satisfaction here, or a better being hereafter, and therefore yield
themselves to the impulses of present inclination, and do that
which is right in their own eyes. They say, " There is no hope,




486                      HOPE.                   [SERM.
but we will walk after our own devices, and will every one do
the imagination of his evil heart."
In discoursing from these words, it will be my endeavour to
set before you, in the first place, the unreasonableness of the
opinion that there is no hope.
Secondly, to point out to you the temptations to imbibe this
opinion, to which we are exposed.
And thirdly, to show the inseparable connection between the
adoption of it and the abuse of life.
1st. Nature, reason, the charms of creation, every magnanimous emotion, the experience of every good man, all rise in
opposition to the hostile sentiment that " there is no hope." So
numerous are evidences of its unreasonableness, which crowd
into the indignant mind, that it is difficult to determine how to
arrange them or with which to begin. Those which are the
most powerful, may, I think, be drawn from the situation in
which we are placed, from the most natural and satisfactory
sentiments which we have of a Supreme Being, and from the
enlivening instructions and soothing consolations of revealed
religion.
I begin with the situation in which we are placed. Surely,
this world, with all the beauties which adorn it, its riches, and
the scenes of stupendous grandeur which its inhabitants behold,
is not the allotted residence of beings doomed to despair. Some
unvaried desert, on which no star should glimmer, no flower
should appear, no meandering stream  should flow;  some
murky dungeon into which no beam of light should enter, no
voice of joy be ever heard, would better suit the destiny of
beings who were to know no comfort and indulge no hope,
than this magnificent world, where all is beautiful, lively, and
animating, and leads to lofty conceptions and manly designs.
Cheerfulness predominates in all the works that surround us.
The scenes in every part of our abode invite to pleasure and
improvement. The rising sun rebukes despondence, and when
it sets it reproaches distrust. Indeed, the external circumstances
of our situation inspire hope by the delights which they yield.




XLVIII.]                  HOPE.                        487
Who that abides beneath the canopy of the skies, and walks
amidst the beauties of the varied year, has not innumerable
sources of elevating delight constantly set open before him'?
What virtuous mind, unstrung by accident or exertion, may
not recur to the charms and wonders of nature, and in the contemplation of them  acquire new tone, new energies, new motives to grateful satisfaction in his being, and invigorating expectation from its issue?  Who that surveys this earth and all
the grandeur about it, and reflects with the calm judgment of
virtue upon his station in it, but will infer that there is something of high extract and happy destiny in man from his having dominion in so delightful a domain.
But let us consider the occupations of our existence.  Is
there no blessing of health, of satisfaction, and of reward, upon
the manifold employments of industrious life?  Is there no
hope of competence and respectability in the upright efforts of
the artist and the husbandman?  Is there no certainty of noble
and increasing pleasure in the active pursuit of knowledge?
The happiness which shall crown assiduity, is so sure that men
are able to anticipate it, and the anticipation is the life and joy
of their exertions.  To the satisfaction and rewards of laborious
life, we need not, however, confine our views. Look to the
pleasures of social virtue. In the endearing charities of father,
son, and brother, what thousands are made happy! Is there no
prospect of a pleasing recompense in gladdening a parent's heart,
nor any expectation of consequent felicity in the exchange of
those endearments, and cultivation of those virtues, to which
consanguinity and friendship give birth? From the domestic
circle, let us expand our views to enlarged society. In his connection with the world, every good character may improve his
being, and experience a satisfaction exquisite and adapted to his
nature in the paths of integrity. In the sphere of public usefulness, are there not avenues to noble pleasures in advancement, in the consciousness of worth, and in the esteem of the
truly great and discerning? Are there not, in associating our
efforts for the general welfare, and promoting in our stations the




488                      HOPE.                     [SERM.
improvement and happiness of our community, our country,
and mankind, such delights as would be worthy of the most
exalted natures, and in a way suited to beings situated as we are,
reward amply the labours of virtue? Is there not bliss, finer,
in truth, than the quickest nerves of human sensibility, in having the blessing of him who was ready to perish come upon us,
and causing the widow's heart to sing for joy?  In the industrious application of his mental and corporeal powers to their
proper subjects, in cherishing the pleasures and discharging the
duties which spring from domestic relations, and in useful and
benevolent offices among mankind, every considerate person
may unceasingly improve his being, constantly look forward to
good, lead a life correspondent to the properties of his abode,
and experience in it a foretaste of virtue's reward. The connection between fidelity and satisfaction, between assiduity and
success, will indicate to him a moral government, and habituated
to avail himself of this connection, and to draw the pleasures
which exalt his nature from the scenes and duties and charities
of life, his mind will not easily be unbent by the opinion that
there is no hope.
But it will be said things are not always as they have been
represented. There are clouds and terrors as well as light and
beauties in our situation. The sweet charities of life are sometimes embittered, and the best efforts at improvement and usefulness frustrated. True: and very great are the advantages
of this economy. Both the natural and the moral atmosphere
are purged by the thunder and the storm. That state of uniform, uninterrupted pleasure, for which the effeminate imagination sighs, would be miserably adapted to the hopes of
beings who must presently leave it. Such a state would not
yield us the delight of which we vainly dream, but would
exhibit in a little time, the sickening sameness of a dead calm.
Above all, we should forget in it our dependence; our attention
would seldom be raised to the wonderful power which controls
the complex and directs the changeful scene; and thus we




XLVIII.]                HOPE.                      489
should be deprived of one of the sources of the loftiest and
most joyous hope.
For as we have already hinted, and shall proceed to show, an
everlasting support of hope may be derived by the virtuous from
the most natural and satisfactory sentiments of a Supreme Being.
No man in the unperverted use of his senses can doubt that there
presides over the universe an intelligent God. Into the sentiment which reason forms of this Being, goodness invariably
enters. Whatever reflections we make upon his nature will terminate in the assurance that he is infinitely and immutably benevolent. In ten thousand ways he has displayed his character
before us. Wherever we turn our eyes, we see the tokens of a
gracious God. The effects of his power, which evidence his
being, proclaim him wise and good. Sooner than we can believe
him otherwise, we can believe that there is no God.
Now, if we consider ourselves as his creatures, we must know
that we are under his observance. If we retire into ourselves,
and reflect upon the faculties with which he has endowed us, and
the station we occupy among his works, we shall be satisfied that
we are not unmeaning expletives, but have a portion of his spirit
and are formed with some high design. If we notice the relation
of the riches, and beauties, and wonders which we behold, to
our sustenance or delight, mark the unwearied providence by
which our beings are continued and our capacities for pleasure
supplied, we shall be convinced that we are objects of his bountiful love. If we observe in the course of our conduct the perpetual connection of vice with remorse and misery, we shall
have reason to conclude that we are subjects of his moral government. In short, in the calm rational view of things, we are evidently related as creatures and subjects to a benevolent God,
who for the communication of happiness caused the world to be
made, and governs his creatures with a benignant hand.
And is it possible that in a life enlivened with a knowledge
of this Being, there is no hope? Can we consider ourselves as
under the wakeful eye and protecting hand of a heavenly Father
and not think our condition happy? Is there no safety in his




490                      HOPE.                     [SERM.
approbation? Is there no certainty of securing his smiles by an
obedience to his will? Is there no hope of obtaining his aid by
lifting up our hearts with our hands to him in the heavens? Is
there no probability that in every adversity he will support the
humble who trust in him, and cause all things to work together
for their good?  Can we believe that under his government
there is no hope of satisfaction in the paths of virtue, either here
or hereafter? Has this gracious Being constituted us as we are,
consciously capable, and instinctively desirous of perpetual progress in life and happiness, and placed us here for nothing, or to
be miserable?  Has he turned off his offspring to a despondent
fate, and will never bring thenm to the enjoyment of himself?
The very sentiment of our connection with him inspires hope.
The idea of his being and government sheds a light and joy and
value upon life. The perfections of his character, taught us in
all his works, are pledges to us of good, if we are not unfaithful to ourselves. If men will shut their eyes against the beamings of the sun, and then complain that there is no light, who
shall convince or relieve them? But let them think of the adorable perfection of the Being who is the source and centre of all
things; let them consider the happiness of living under his protection and smiles; let them appreciate the certainty of obtaining his approbation in the paths of integrity; and then while the
slaves of vice and victims of despondence cry " Who will show us
any good?" their hearts will be satisfied with the sacred wish" Lord, lift thou up the light of thy countenance upon me."
But it will be urged, we are sinners and have not strength to
reach the attainments you have mentioned; we.are mortal, and
must leave, in a few years at most, the scenes and pleasures you
describe. Come, then, to the enlivening instructions and soothing consolations of revealed religion. Recur to that word which
a gracious God has given to be a guide to our feet and a lamp
to our paths. Is there no satisfaction in having duty explicitly
stated, virtue clearly defined, and knowing that the paths in
which we are to pursue them, are paths of peace? Is there no
joy in the tidings of a Saviour, to correct the evils and expiate




XLVIII.]                HOPE.                        491
the imperfections of which we are concious?-no comfort in the
declaration that "': God so loved the world that he gave his only
begotten son, to the end that all who believe in him should not
perish but have everlasting life?" Is there no solace in the
promise of the spirit to help our infirmities, nothing worthy of
attention in the divine voice, " Come unto me, all ye that travail
and are heavy laden, and I will give you rest?" Is there no
hope in the assurance sought by nature, evidenced by reason,
enforced by conscience, that our Father seeth in secret, and will
bring the righteous through the vale of death to abundant and
eternal rewards 9
Perhaps you will reply, " This revelation is all a parable. We
cannot receive it." But why can you not receive it? It has
satisfied the greatest masters of reason, and noblest persons of
the human race. There must be something of corruption in the
heart, or perverseness in the will. The greatest and the best
characters who have dwelt on the earth have laid hold on these
hopes and found them precious. Do they not shed a cheerful
and invigorating light upon the state of thousands who embrace
them? And are not these the only characters who seem to be
acting toward an end, and manifest dignity and happiness in
every condition of life? Nature wishes for a guide, wants a
Saviour, asks for assurance of immortality. There must be something wrong in the disposition which struggles against the proffer of these in the gospel. Surrender your hearts to religion.
Live in the pursuit of those graces and the discharge of those
duties which it commends. Learn of it to subdue every licentious, sullen, and depraved passion. Do good in your station.
Cultivate an acquaintance with " the God of the spirits of all
flesh." Strive to assimilate yourself to his perfection. Weigh
well the reasonableness and authority of his word, and under
its guidance seek, by a " patient continuance in well doing, for
glory, honour, and immortality."  Then shall thy light rise in
obscurity, and thy darkness be as the noon day. Sweet shall
be thy pleasure and increasing thy satisfaction, beneath the
benign influences of the gospel of peace.  "When thou goest




492                      HOPE.                    [SERM.
it shall lead thee, when thou sleepest it shall keep thee, and
when thou awakest it shall talk with thee."  In the day of dismay, when the clouds of adversity lower upon thy life, and terrors take hold of thy mind, thou shalt no more say, " There is
no hope;" but the animated language of thy heart shall be,
"Why art thou cast down, 0 my soul, and why art thou disquieted within me? Hope thou in God, yea, I shall yet give
him thanks, who is the health of my countenance and my
God."
We have now seen the unreasonableness of the opinion that
there is no hope. Yet there are temptations to imbibe it to
which we are exposed, and which we shall now proceed to consider.
And, in the first place, we are liable to indulge this erroneous
opinion from the limited nature of the views which we have of
the divine administration. Situated as we are, we must be
ignorant of the connection of events. Of the vast chain in
which all things are combined in mysterious order and terminate in God, we see but a single link. Yet from what is before
us we receive our impressions, and by the present are often
drawn into mistaken opinions and unhappy conclusions. Our
nature instinctively wishes for constant happiness. Like children, without knowing what is good for us, we would have
instant gratification, and hence expect a course of things conformable with our views, and free from every interruption of
our satisfaction and joy. But it may be necessary that our
desires should sometimes be crossed. We know but in part,
and what to us would seem right and delightful, would often
be attended with the most injurious consequences. Pleasant is
the sight of the sun. We are cheered and enlivened with the
brightness which his beams dispense, and think all nature loveliest when he shines. Still it is the cloud that darkens the day
which carries the shower by which the earth is fertilized, and
the thunder which purifies the air.
The misfortune is, we measure the expediency of the divine
economy by our finite and biased judgments. In the hour




XLVIII.]                 HOPE.                       493
when the cloud comes near us, the spirits are damped, and
everything seems cheerless. Whatever does not comport with
our immediate satisfaction is construed into an evidence of
man's dismal state. If a wise and virtuous and useful character, against whose removal everything appears to plead, be suddenly taken from the earth in the midst of life, the most desponding sentiments will often lower in the bosoms of survivors.
When the good and great are seen struggling under life's heaviest burdens, while the worthless roll on in the high course of
prosperity, the mind is tempted to conclude that the world is
abandoned to a blind chance, which scatters a little good with
an undiscerning hand. If men are overpowered by poverty,
and, after every upright and persevering effort, think themselves
doomed to remain in the dreary back-ground of life, they are
too liable to sink into the gloomy revery, " there is no hope."
Instead of reflecting that the world is governed by a wisdom
greater and better and surer than ours; instead of remembering
how often we have known blessings to be wrapt in adversities,
and have seen the day-spring break in upon the thickest darkness; instead of considering how elevated should be our position and correct our sight, to judge of the vast work which the
Almighty is executing upon the earth, we are dissatisfied with
some shades in the piece, whose effect we are not in a station to
perceive, and conclude that the whole is dismal, without design
or relief. The temptation is here in the disposition of man to
make his own judgment the standard of what is good or expedient. Bounded as he is in his views, he must often meet with
events which will seem dark and inexplicable, and if he have
no other standard by which to correct his erroneous one, the
shades of life may fill him with that despondence which the
patriarch's strange case wrought in the bosom of his wife, when
in the true spirit of the text, she urged the patient sufferer to
" curse God and die."
Again, there are passions and affections in the human constitution, by which we may be drawn into the unreasonable sentiment that 1" there is no hope."  It is the misfortune of piride, a




494                      HOPE.                     [SERM.
passion too generally predominant, that certain points of a dependent nature are essential to its satisfaction. In any one of
these, its whole happiness may be unhinged. Let its ambitious
projects be frustrated; let the neglect and contumely of the
world offend it; let some secret vexation perplex its thoughts,
it catches disgust quickly, and is dissatisfied with the appointed
course of things. It cannot bend to the evils of life. It cannot
accommodate itself to the wrongs and disappointments which
are to be expected in the world. If it has built its sanguine
expectations upon some object and been disappointed, it blinds
the unfortunate person in whose bosom it reigns to all the happiness within the good man's reach, and renders him dissatisfied
with himself and the world. What an instance have we in
Haman, the favourite of Ahasuerus, king of Persia. His pride
had made his happiness so dependent on the obeisance of a certain Jew, that it could persuade him there was no work in life,
no pleasure in the riches and honours he possessed, no satisfaction in any course he could pursue, while this obeisance was
disdainfully withheld. Never was a stranger nor a weaker despondence than when he uttered the disgraceful confession, "All
this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate."
Nearly related to pride, is the sullen, morose disposition,
which, like the jaundiced eye, puts its own hue upon every
object which it beholds. It is sometimes constitutional. Oftener,
however, it proceeds from erroneous views of men and things;
and in some natures it arises from a dissatisfaction with themselves. But from whatever cause it springs, it shuts the bosom
against many of the virtues which gladden life, leads on to discontent, and renders the perplexities of existence more perplexed. Persons of this description forego many of the delights
which were designed to solace us in the present state. What
to them  are the sweet influences of nature's fairest scenes 
What to them are the tender and endearing charities of life?
What to them is the prosperity of others, or the approbation of
the good and great? There is generally a mixture of obstinacy




XLVIII.]                  HOPE.                        495
in their character.  You cannot allure them  into the steadyi
course of virtue, nor the fair consideration of things that may
be hereafter; for if it be only from disgust with the opinions
of others, they say, "there is no hope."
But let us turn from them to another kind of advocates for
this groundless opinion. I mean the melancholy. Approach
them tenderly, only to learn the infirmity of nature. Of all
the victims of mistaken notions, they most claim your tears.
Melancholy is one of the strangest affections of the human
mind. It can shut out the light of the sun. It can deaden the
sensibilities of nature. Its deluded children see nothing but
profound darkness hanging over all the paths of life, save
where an awful flash of lightning gleams in the gloom. In the
religionist this affection of the mind is most powerful. It raises
fancy and fear above reason, or rather, reason catches its infatuating madness, and turns traitor to itself. Now it is overwhelmed by the awful majesty of God and of his requirements.
And now it sinks under the weight of its own unworthiness.
It leaves the mind with a triple force against the admission of
lope, and never rouses but to look to it to see if it be secure.
I may add, that remorse is among the passions of nature
which seduce men into the miseries of despondence. This emotion is wisely implanted in our constitution.  It is a wholesome
-and with offenders who are not hardened-an effectual corrective of vice. But such is the misery to which they expose
themselves who incur its severity, it sometimes goes, like our
passions, to an unhappy experience. The conscious offender is
dismayed by the appearance of its scourge. The recollection
of his crimes or follies harrows his soul. He fancies the arrows
of the Almighty stick fast within him, and their poison drinketh up his spirits.  Without adverting to the character of the
Deity, or hearkening to the counsels of religion, or asking of
repentance what may be expected from its aid, he often concludes thtat " there is no hope," and goes on to greater and yet
greater iniquity. In all these cases you will observe that the
passions are the cause of despondence. Unhappy he who is




496                      HOPE.                     [SERM.
under their control  They should never be consulted in the
formation and adoption of any opinion, but kept constantly
subjected to the principles of reason and religion.
But I hasten to observe, in the third place, that if we are exposed to imbibe the opinion under consideration, by the limited
extent of our views of the divine economy, and by the passions
and affections of our nature, we are much more so by the
scheme of things which, in these modern days, is brought forward to ensnare the thoughtless and amaze the considerate.
Christianity is the great basis of human hope. This the new
philosophy would at once demolish, and exterminate its ruins
from the earth. Yes, that precious faith, on which our assurance of immortality, rests, from which the encouragement of
virtue is drawn, to which we can resort in the weary hour and
be refreshed, this novel friend would tear from our bosoms.
And what would it give us in its stead? A freedom from
moral duty-a liberation from religious, watchful, and benignant care-a chilling declaration that beyond the grave man
has no hope. To destroy the expectation of satisfaction in the
paths of virtue here, and of a better existence hereafter is its
avowed aim. It speaks no hope. Whoever receives it, cuts
himself off from hope.  What hope, indeed, can have any
foundation, when the gospel and religious obligations are set
loose? This scheme of things may, therefore, be considered as
the most dangerous temptation to the unhappy abandonment of
life's dearest friend. The young are most liable to be its victims.  It flatters the strong propensities of nature under the
plausible character of a liberal friend. With a syren voice,
fascinating the unwary, it lures them to resistless destruction.
Wretched philosophy! How dost thou spoil the young of the
instructions, which would guide their steps, and of the hopes
which would illumine the clouds of their life! How dost thou
wound the venerable parent's heart by the profligacy and irregularity unto which thou leadest his child!  How dost thou
deprive society of the true usefulness of its members by making
them instruments of corruption or occasions of shame! I see




XLVIII.]                 HOPE.                        497
thee like some comet, whose horrid train is not yet disclosed,
offering light, but bringing destruction, irretrievable destruction,
if the Eternal did not watch thy course. It obtrudes itself, my
brethren, into most of the subjects, which we have lately contemplated. Indeed, what subject that is dear to us does it not
affect! My duty is unceasingly to warn you of its dangerous
errors.  "Son of man," says my God, " I have set thee as a
watchman upon the wall of Jerusalem." And if there be an
evil against which the ministers of the Gospel have reason to lift
up their voices, it is this demoralizing philosophy. It is not the
least among its evil tendencies that it leads to the unhappy belief that there is no hope: with the adoption of this error is inseparably connected the abuse of life.
When once the hope of finding a rational satisfactory happiness, either in the paths of wisdom here, or in a state of existence to whichl they will conduct us hereafter, is eradicated from
the human bosom, there remains no nature sufficiently strong to
keep men in the discharge of the duties of life. What shall influence them to persevere in the course in which these duties lie,
in defiance of the temptations and obstacles which the world
opposes, when they have fallen into the hopeless conclusion that
"there is one event to the righteous and the wicked!"  What
shall reconcile them to the toils, vexations and self-denials, to
which they must submit in discharging their domestic obligations! What shall animate them in the arduous and disinterested labours of patriotism, benevolence and philanthropy, if
it avail nothing whether they be good or bad, and dealth shall
obliterate forever the remembrance of them and their actions'?
What shall keep them in the path of excellence when they have
persuaded themselves that all paths are alike, and that there is
no satisfaction to be found in any path?  Will the young man
be indllustrious, will the public man be diligent, will the benevolent man go to the chambers of sickness, and to the dungeons
of misery, will the assassin drop his dagger, will the suicide put
away the fatal bowl, if they say there is no hope?  Will men
be good and useful, when they have yielded themselves up to
VOL. I. —32




498                      HOPE.                    [SERM.
the opinion that it matters nothing whether they are so or not?
What is to impel them? what is to restrain them?  While the
path of useful life is smooth and pleasant, they may, perhaps,
adhere to it. But when obstacles appear in it, which require
labour and anguish to surmount them, or paths of a more alluring aspect present themselves on either side, motives are wanting, sufficiently powerful to produce in them fortitude and resolution. That a regular and constant application of life to the
purposes for which it was bestowed is to be expected from those
who have imbibed the gloomy sentiments we are combating,
will appear unreasonable and incredible to every person who
knows anything of the nature of man.
But this is not all. When the enlivening hope of future good
is cut off, what will men consider as their best interest and wisdom?  Evidently, present gratification; and, in seeking this,
what will be their guide? There remains no other than their
own inclinations. These must direct the choice, and govern the
conduct, when the connection between virtue and happiness is
disregarded, and there is no " respect'" to a " recompence of reward."
Now, let us consider what would be the result of an unqualified submission of men to the guidance of their inclinations.
It is the least of the imperfections of these that they are blind.
They know not, and I can never indicate, what is good for man
in this life. Intent always upon immediate gratification-taking
their bent generally from the circumstances of the momentand always unable or unwilling to forecast the consequences of
things, they would lead men often into the most perplexed and
dangerous paths. Resigned to their influence, the honeyed poison we should eagerly grasp, and the wholesome bitter would
never be our choice.
But they are not only blind, they are for the most part evil.
The guides, to which he must submit, who abandons the hope
of satisfaction in a life of faith and usefulness, are prone to iniquity. The will, since the fall of man, is perverse; the passions
are corrupt, and the thoughts and desires of the natural heart,




XLVIII.]                 HOPE.                      499
are, as the Scriptures assure us, " evil continually."  With all
the guards and restrictions which religion puts upon us, scarcely
are all our propensities to wrong at all times restrained in the
most upright. Where the rude and tumultuous passions of our
nature govern without any limitation or control, what discord
and misery must they produce in society? What neglect, perversion and abuse, of all the powers of life! What vice can you
conceive, what conduct can you imagine, what determination
can the wildest and most barbarous imagination form, into
which men, under the allurement of powerful temptation, or the
pressure of imperious exigencies, may not be led, when they
have relinquished all expectation of happiness in any of the
walks of life, when they have ceased to value the pleasures of
duty here, or to expect retribution hereafter?  No matter how
deep, how ominous, how awful the abyss into which they are
plunging. They fancy they have nothing to hope, and consequently nothing to fear. Their inclination is their only guide,
and for the gratification of their present desires, they will plunge
into iniquities over which reflection shudders and virtue weeps.
It is hope which most animates us, in every right application
of the powers of life. It is she who must keep us in the paths
to which faith conducts us, and where charity, surrounded by
all her lovely offspring, the duties of life, dwells. On this account she was given to man, to be the companion of his innocence in the garden of Eden, and the food, which was to sustain her, was on the tree of life. When man, for his fall, was
driven from the garden, his compassionate Maker permitted her
to accompany him, and she was sustained by the promise given
to the wanderers, that " the seed of the woman" should " bruise
the serpent's head." When a flood of vengeance had destroyed
the world, and a few only of the human race remained, lest the
retrospect of memory, and vestiges of desolation should paralyze
the survivors with fear, she was sent to invigorate them, and her
eye was fixed upon the bow in the clouds, upon which, while
she looked, she lived. Under the Mosaic dispensation, when he
who was circumcised became "a debtor to the law, to keep the




500                      HOPE.                   [SERm.
whole law," that the faithful might be preserved from leaving
the paths of duty, amidst the errors and sorrows to which their
frailty subjected them, she dwelt among them by the tabernacle
and the temple, and her food was the types and promises by
which she was surrounded, and the blood of the sacrifices, which
were the "shadows of good things to come." And now, under
the Gospel economy she abideth, amidst the sins and sorrows,
and mortality of life, supported on the one hahd by faith, and
on the other by charity, looking at the cross for her sustenance,
and to heaven for unspeakable joy. The goods she promises
are many of them distant, and " hope deferred maketh the heart
sick," and therefore the Almighty hath provided for the enjoyment of them, as it were by anticipation, through that faith,
which is to us, even in this world, "the substance of things
hoped for."  Thus careful has our Heavenly Father been to
provide, at all times, an abode and adornment on earth for this
heavenly virtue. He introduced her to man in the garden himself. He sent her to the fathers by the prophets. IIe hath restored her to us by his Son; and wherefore all this care?
Doubtless, because of the importance of her influence on the
conduct of his human creatures. He hath commanded us to
cherish her, as a grace whereby we are saved, and hath illustrated for us in impressive examples, the happiness of' keeping, the misery of abandoning her. I bring to you two, each
striking, and rendered more so by the contrast which the other
exhibits. They are found in him who betrayed, and him who
denied his Lord. Both were unhappy. Both were dismayed.
Both were stung with remorse. The latter had grace to keep
his hope. HI-e turned, and abode by his Lord, and became his
first apostle. The former was left a prey to the thought, " there
is no hope," and he departed and hanged himself.
In short, deprive men of the belief that in the course of a
good, useful life, they may spend their days cheerfully here, and
by the mercy of God will be received and rewarded through the
merits of a Mediator hereafter, and you take from them every
spring of generous and satisfactory exertion, you paralyze the




XLVIII.]                 HOPE.                      501
whole system of nature, you leave them a prey to every bad propensity and passion, and from the clouds of perplexity and sorrow, which arise often over this probationary state, and sometimes lower thick and long upon it, you turn away the heavenly
beams which would attenuate their darkness, and gild their
edges. If once men can say " there is no hope," the consequent
resolution is almost inevitable, but "we will walk after our
own devices and will every one do the imagination of his evil
heart."
You have now seen, my brethren, the unreasonableness of
the opinion that " there is no hope." You have seen the temptations to imbibe this opinion, to which we are exposed. You
have seen the connection between the adoption of it and the
abuse of life. How important is it that we have right views of
our condition, and destination! How important that the opinion we have been examining have no place in our breasts! Ye
who are parents will naturally infer, from what has been said,
the great consequence of imbuing your offspring with cheerful
and elevating views of the state in which their Creator hath
placed them. Not that they should be taught to consider it as
a state of pleasure in which, like Leviathan in the sea, they have
only to "take their pastime;" but as a state of significant existence, as a state of goodly hopes, a state that is under the guidance
and protection of a benignant God, a state designed for their advancement in virtue and happiness, and which shall terminate
in the complete and eternal felicity of the righteous. Upon
their entering the world with these views of life, and preserving
them while they continue in it, their comfort, their safety and
their usefulness, in a greater degree depend, than upon any endowments of wealth or wisdom, of elegance or power, which
your most assiduous endeavours can procure for them. Teach
them to consider hope as the friend, which God, with parental
consideration, stationed in man's bosom, and the son of God
descended to replace and establish there. Inscribe early upon
their hearts the obligation of cherishing this friend. Accustom
them to consider as a part of the duty of their probationary life,




502                      HOPE.
amidst its waves to cling to hope, with holy fervor and sacred
pertinacity.
Our view of this subject should also induce the aged to manifest, by a uniform cheerfulness, a constant reliance on the enlivening prospect of a better world, that there is satisfaction in
the paths they have chosen, even to the end. Instructive to the
young is the peaceful eye and happy voice of the aged Christian.
Let them not abate nor conceal their satisfaction.  That hope,
which in the beginning of their life was to them as the morning
star, animating them with the expectation of a clear and pleasant
day, let it, towards the close of life, be to them as the evening
star, cheering and beautifying the approach of night, when the
glare of day is departed. Happy the children who see in their
parents, happy the young who see in their aged friends, this
sweetest influence of Christian hope. They cannot but wish
that in the evening of their own lives they may be under the
same sky in which this star appears.




SERMON XLIX.
STABILITY IN RELIGION.
HEBREWS, Xiii. 9.
"Be not carried about with divers and strange doctrines; for it is a good thing
that the heart be established with grace."
TfHE design of the apostle in the context is to excite in the
Christians whom he addresses, a stability in their religious
opinions, by leading them to contemplate the steady faith and
perseverance of their pastors and rulers, and the unchangeableness of the doctrines which they were appointed to administer.
This stability is of great importance at all times, but especially
so in an age when the religion of the Redeemer must be recommended to the world by the conduct of its professors; and
when, as the same apostle foretold, schemes of faith are multiplied, heresies exist, false spirits are abroad in the Church, and
the love of many is waxed cold. At such a time, instability in
the professors of Christianity, cannot be guarded against with
too much circumspection. It shall, therefore, be my endeavour,
with the divine assistance, to point out to you some of the principal causes which produce this instability, and to bring under
your consideration some of the most obvious consequences
of it.
In the first place, a want of a proper knowledge of the nature
and truths of religion, will expose Christians to much unsteadi



504              STABILITY IN RELIGION.              [SERV.
ness in their opinions. That they might " continue in the faith,"
St. Paul thought it important to the Colossians, that they should
be well " grounded and settled;" that is, should be thoroughly
acquainted with the evidences and doctrines, with the whole
design, and all the parts of revelation.  But there are many
individuals who take up religion by halves. The doctrines
whlich are congenial with their feelings, the truths which their
own situation has rendered particularly interesting, the principles which incidental circumstances have most strongly impressed, are mistaken by them for "the whole counsel of God."
Hence it arises, that when their feelings alter, or new circumstances occur, their opinions change and their conduct is varied.
If Christians are thus imperfectly instructed in the nature and
design of their religion, if they neglect to inform themselves for
what end God has given them the gospel, and what it is which
in his word he requireth of them, it cannot fail that, like the
vessel which has neither anchor nor helm, they will be " driven
of every wind, and tossed."  On the contrary, let them acquaint
themselves perfectly with the principles of the doctrine of Christ,
as they are found in the only pure receptacle of them, the word
of God; and then "leaving these," and not " laying again" and
again " the foundation" of their faith, make it their single aim
to " go on" steadily " unto perfection," and it is probable they
will progress, under the blessing of the Divine Spirit, towards
the true measure of Christian excellence, unmoved by any of
the currents of human opinion, which flow in every direction,
and change their courses as times and seasons change.
Another cause of instability in religious opinions, is the love
of novelty. With whatever is new, human nature is prone to
be captivated. It is this which gives to curiosity its powerful
action in the human heart.  It is upon this that imperious
fashion founds her wonderful empire.  And the influence of
this, even in the religious world, has not always been resisted.
Although it is an incontrovertible truth, that in matters of revelation the oldest opinion is the best, new systems of divinity
come recommended to the weakness and the vanity of human




XLIX.]           STABILITY IN RELIGION.                505
nature, under greater advantages than the old one, which is
better. That sameness which tires in the natural scene, is apt
unfortunately to tire also in these things, of which, but for the
capriciousness of our fancies, it would be esteemed a principal
excellence. Ience, new interpretations of Scripture, various
modes of worship, "divers and strange doctrines," have a powerful attraction upon the minds of men. This has always been
the case. In all ages, curiosity has caused some to waver in
their faith and to wander from the truth.  Over such the apostle Paul sometimes laments, as "ever learning, and never able
to come to the knowledge of the truth;" and sometimes he applies to them his severest sarcasm, that they will "heap to themselves teachers having itching ears." But neither our curiosity
nor the novelty of opinions, can alter the truths or economy of
the gospel.  That which was the true faith, that which constituted the true Church, and that which was true holiness in
the days of the apostles, will continue to be so till the end of
the world. There is " one Lord, one faith, one baptism," and,
like Jesus Christ, they are " the same yesterday, to-day, and forever."
Another cause of instability will be found in the secret influence of our passions and worldly interest. In religious investigations, it is of the utmost importance that we be affected by no
motives whatever which do not spring from a pure love of truth
and duty. Yet, we do not know our own hearts. Little prejudices, partialities which arise out of their feelings, a view to
temporal convenience or emolument, do sway men's minds even
in religious opinions with a powerful bias, whose strength, perhaps, lies in its imperceptibility. The influence of important
friends, personal or political resentment, nay, an attachment to
an individual instructor, has often-I blush to own it —converted him into a Unitarian, who once adored the divinity of
his Redeemer, and these into advocates for the strange doctrine
of the unconditional reprobation of a part of mankind to everlasting destruction, who were once fully persuaded that " Christ
died for all men," and " that whosoever will," may "taste of the




506              STABILITY IN RELIGION.              [SERMf.
waters of life freely." Inconstancy proceeding from this source
is deeply to be deplored. It is prostituting the dignity of religion.  It is trifling with the immutability of truth.  We
should always, as the apostle exhorts the bishop of Ephesus,
" continue in the things which we have learned and have been
assured of," until a conviction of their error makes it our duty
to relinguish them.
The last cause of instability in religion, which I shall mention, is a mistaken zeal; and as a cause this is peculiarly interesting, because the pious and well-meaning are sometimes inadvertently the subjects of its operation. There is no Christian, I
believe, who finds in himself, while performing his warfare, that
pure and uninterrupted perfection, after which he earnestly aspires.  We carry about us a body of sin, of which we probably
are not wholly divested till this body of flesh returns to the
dust.  But there are some, who, having formed high ideas of
Christian holiness, love, and assurance, and still finding in themselves a portion of that frailty which belongs to every human
being, are led to suppose, that good as the paths are in which
they have been traveling, there must be others which are better.
Comparing the honest internal state of their hearts with the external appearance of others, they fear that of all men they are
least in favour with Christ, and far behind in the race which is
set before them.  Hence, they are led to seek in new opinions
and untried modes for that perfection which they cannot find in
their own. They desire to be brought nearer to Christ, to come
even into his seat. So far, their humility and affections are
good; but their reasonings are erroneous, and their affections
may consequently misguide them. For, if they hear that Christ
is "in the desert," thither they credulously go forth; if it is
told them, behold, he is "in the secret chambers," there they
expect to find him; not considering that in every stage of their
earthly pilgrimage, they must be incumbered with the infirmities of their nature, and that they are advised by their Lord
himself that " false Christs and false prophets will arise, to deceive, if it were possible, even the elect." It is not from change




XLIX.]          STABILITY IN RELIGION.               507
of opinions, nor from a fondness for all opinions, that the peace
of God will spring; but from a holy and steady observance of
his commandments.  "If any man will do his will, he shall
know of the doctrine" that it is from heaven, and Christ " will
come unto him and make his abode with him."
Surrounded by such and so many causes which may render
us unsteady in our religious opinions, with what propriety does
our Church lead us in one of her collects, to pray that God
would himself enable us both to'-'know and perceive what
things we ought to do, and also give us grace and power faithfully to fulfil the same!" How important this prayer is will
more strikingly appear, if we now proceed to consider some of
the most obvious consequences of that instability, against which
it is my anxious desire to caution you in this discourse.
And, in the first place, it much retards the Christian's progress towards perfection and peace. Nothing is accomplished
in any arduous work without steadiness and perseverance. This
is particularly true with respect to religion. Its object must be
fixed. The means of attaining that object must be definite.
And in the use of these means we must be uniform and constant. If men, to use the language of Scripture, will be "like
children, tossed to and fro and carried about with every wind
of doctrine;" if to-day they"are with the world, and to-morrow
with Christ; if they are now under the influence of one system of religion, and anon advocates of another, it is hardly
possible they should find the true peace, or reach the genuine
maturity of the Christian. Reuben, the first-born of Israel, was
of this description. At one time his sentiments are according
to truth. At another, according to his feelings and the company he is in. Now, we behold him led by his passions; and
presently absorbed in holy and virtuous emotions. His venerable father observed his character with regret, and pronounced
the prophecy concerning him, " Unstable as water thou shalt
not excel." And St. James, a servant of God, teaching in his
epistle to the scattered Christians of the twelve tribes, upon this
very subject, has the pertinent and just observation, that "a




508              STABILITY IN RELIGION.              [SERM.
double-minded man is unstable in all his ways." Indeed, whoever would try all the improvements, and enter into all the
opinions in religion, which the fertility of modern times has
produced, must traverse a labyrinth far more intricate than that
of Crete; nor is it certain, when he is once involved, that he
will easily obtain a clue which will conduct him back to the
light of safety that he imprudently left. It often happens, that
those who have tried all faiths, and wandered through all modes
of religion, are finally a prey to a fatal indifference, or to an enthusiasm as dangerous, or else in unavailing sighs regret their
departure from the ancient way, in which their companions
have with steady steps followed the exalted worthies, who,
through faith and patience, inherit the promises.
Another consequence of the instability of Christians is, that
occasion is given to " the enemies of the Lord to blaspheme."
It is with a scrutinizing eye that the world observes the conduct
of those who call themselves the followers of the Redeemer. If
they are unsteady in their virtue; if they are unsettled in their
principles; if by any of the causes which have been mentioned,
they are made examples of inconstancy and caprice, those who
will not allow themselves the opportunity and means of judging
more correctly, will not fail to infer that the peace and satisfaction which Christianity professes to bestow on its votaries, is
more a fancy than a reality. Nor will the evil be confined to
those who " are of the contrary part."  When the young and
inconsiderate among ourselves observe their parents and elders
endeavonring to "serve both God and mammon," varying their
conduct with their situation, or with a mistaken liberality leveling the distinction of things, and patronizing the most opposite
tenets, there is danger of their acquiring very loose ideas concerning religion, if they do not imbibe skeptical ones. It is
hardly possible that they will preserve much veneration for a
thing so mutable, or conceive strong attachments to an object so
indefinite. Hence it is that we are commanded to "walk circumspectly," "not to please ourselves," nor to seek our own




XLIX.]           STABILITY IN RELIGION.              509
benefit, but to have our eyes upon our brother, " for his good to
edification."
Lastly, by the instability of Christians, the great and essential
truths of the gospel may be endangered. There is no setting
any bounds to the wanderings of the human mind, when it has
passed the limits prescribed to it by the Almighty. 5What contrariety of opinions, what crude and monstrous systems of belief, what discord and confusion has it not produced in the
world, when it has trusted to its own skill, and departed from
the landmarks which the fathers had set! They who will permit themselves to deviate, must expose themselves to err. The
truths of the gospel, so far as they may be affected by human
conduct, can be preserved pure and entire only by the stability
of its professors in resisting innovations, and in contenting
themselves with the written word for a light to their feet and a
lamp to their paths. It was with a view to this difficulty that
St. Paul advised Timothy to "hold fast the form  of sound.
words," and that Jude deemed it needful to exhort all Christians that they should " earnestly contend for the faith once delivered to the saints." Indeed, the idea is absurd, that human
reason should be capable of improving that which the Almighty
has made perfect. Whoever will study the history of the human mind, may find occasion to sigh, that the frailnesses of our
nature are so great as to render the unrestrained indulgence of
freethinking upon religion a dangerous, if not a sinful experiment.
It is your happiness, my brethren, to have been called to a
knowledge of the gospel in a church which is established " upon
the foundation of the apostles and prophets, Jesus Christ himself
being the chief corner stone;" a church venerable alike for the
beauty of its economy, and the reasonableness of its worship,
and destined, we hope, to be the ark in which the true terms of
the covenant shall be preserved in their purity, notwithstanding
the errors in doctrine, in discipline, and in practice, which in
seasons of innovation and human vanity may spring from the
ingenuity or perverseness of men. Gather, therefore, from her




510            STABILITY IN RELIGION.
excellent services and from the Scriptures, which she has appointed to be read every Sabbath-day, a right knowledge of God
and your religion. Bring this knowledge to the government of
your lives. Endeavour by its light to remove from your nature
whatever is evil, and strive through its blessed influences to
honour your Maker by discharging with fidelity the various
duties which belong to the stations and relations in which he
has placed you. When you have done all, own with humility
that you are "unprofitable servants," and trust, with a lively
faith, for your final acceptance, to the merits of mediation of his
Son, your Redeemer. Then if any man shall say unto you, " Lo,
here is Christ, or lo he is there, go not after him." In the vocation wherein ye were called, therein abide. Make it your principal care to imitate the constancy and order of the primitive
Church, by " continuing steadfastly in the apostle's doctrine and
fellowship, and in breaking of bread and in prayers." Amen.




SERMON L.
THE TRUTJH MAKING THE FAITHFUL FREE.
JOHN, viii. 31 and 32.
" If ye continue in my word then are ye my disciples indeed; and ye shall
know the truth, and the truth shall make you free."
IN this chapter, the author of our religion proclaims himself
"the light of the world."  The Pharisees objected to his
doctrine, and with all the pride and weakness of human reason,
endeavoured to embarrass the heavenly Teacher.  They told
him that he bare witness of himself, and therefore was not to be
credited; they insultingly asked who he was, that they might believe on him, and wished to see and know his Father to whom
he so constantly appealed: and they boasted of their privileges
as the descendants of Abraham, which raised them above the
reach of his benefits, and rendered the freedom he proffered them
contemptible in their sight. To these things the Saviour replied,
with all that precision and dignity which characterized his
preaching. IHe observed to them, that he knew his origin and
himself, (of which they certainly were ignorant,) and was therefore credible, till they could convict him of falsehood or guile.
Still, however, he was not alone in the record which he gave of
himself. Their own law, which accepted the testimony of two
witnesses, was complied with; for his Father was with him and
confirmed all his declarations. He reminded them of their
earthly nature and views, assured them that an humble, unpre



512      TRUTH MIAKING THE FAITHFUL FREE.   [SERM.
judicedl mind was all that was necessary to the reception of his
doctrine; called upon them either to believe or disprove his authority, and told them that, though they supposed themselves
the children of Abraham, they were slaves, and slaves of the
vilest description. Declaring himself to be the same that he had
said unto them from the beginning, he inculcated the necessity
of faith in him to liberate them from their spiritual bondage and
make them free indeed. He added, with peculiar emphasis, that
after they had crucified him, the events which would follow
would prove to them that he was the Son of God, and that the
Fatlher was in him  and with him, attesting whatever he advanced, and sanctioning whatever he premised.
His plain, yet grand and powerful discourse, (enforced by the
manner in which it was spoken,) produced a great effect. As
he spoke these words, many believed on him. Addressing himself to these to animate and instruct them, and at the same time
awaken an emulation in the rest of his audience, he then delivered the words of my text: " If ye continue in my word, then
are ye my disciples indeed; and ye shall know the truth, and
the truth shall make you free."
This passage, taken by itself, is as adapted to us as to those to
whom it was originally spoken, and under the divine blessing
may lead us to some useful and important contemplations.
The first thing it presents to our attention is the character of
the real clisciples of Chlrist-they continue in his word. By his
word, is meant his gospel, the doctrines and precepts which he
taught, the religion which he brought to man. By continuing in it we are to understand an acquaintance with its nature
and end, a preference of it to all other opinions, a decided adherence to it, and an obedience to all its acquirements.  They may
be said to continue in his word who study the Scriptures, to acquire a knowledge of the spirit and design of Christianity, and,
regardless of every other allurement, make it their chief care to
cherish and personate them in their hearts and lives. These are
Christ's disciples indeed. To be born of Christian parents, and
observe the externals of religion, merely to refrain from joining




L.        TRUTH MAKING THE FAITHFUL FREE.            513
with his adversaries, or with unmeaning formality to call him
Lord, Lord, can entitle no one to this dignified character; Nor
does it belong to those, whose minds assent to the truth of his
mission, and all that is recorded of him, while their hearts are
unpurified by his principles, and their lives debased with " the
pollution that is in the world." His disciples, indeed, those to
whom the character properly belongs, feel an attachment to his
religion. They are anxious to know his will, and in every situation strive to conduct themselves upon the'pure and upright
principles of his gospel. They neglect nothing which he has
commanded, and desire nothing which he has prohibited. They
want no other Saviour, go after no other instructor, and seek no
greater good than the happiness which he has revealed. They
labour with him in the work, which he wishes accomplished, and
to adorn his doctrine by virtuous lives is their first ambition
and constant employment. This is to continue in his word; and
when we continue in his word, then are we his disciples indeed.
Another thing which the text contains worthy of our consideration is the promise made concerning the disciples of Christ, that
they shall know the truth. Truth is the object of our noblest
faculties. It is our capacity for an acquaintance with it that
raises us to our high station in the scale of beings.'We have,
too, a natural desire for it —a thirst inciting us to pursue it. The
greatest of our race have devoted their labour and lives to the
attainment of it, and in all ages it has employed the most anxious activity of the human mind.  But, "what is truth?"
Scarcely any two of the many that have attempted to solve the
question have agreed in opinion. Sage has opposed sage. Philosophy has taught the most incongruous tenets. The human
mind has vibrated from point to point, without remaining anywhere fixed and at rest. What difference of sentiment has divided mankind! What variety of doctrines distract our attention when we seek information among the productions of the
thoughtful! How many systems, all inconsistent with each
other, might be formed from the diverse reasonings and reveries
of men!'One point they all establish, the inability of our reaVoL. 1L-33




514      TRUTH MAKING THE FAITHFUL FREE.   [SERM.
son to discover the knowledge- for which our nature thirsts. In
the. irreecne illbl eJivexrsitv ofoninions_ whichL has been t eie fruit




U.7       TRUTH MAKING THE FAITHFUL FREE.              515
fair experiment is more satisfactory than whole years of speculation. While the disciple of the Redeemer abides at his feet,
he will find himself relieved of the burthens under which he
travelled, and brought to a state of rest and hope. While he
practices the virtues which the gospel inculcates, he will know
from his own bosom, that they are conformable with right reason, and never lose their reward. While, in his intercourse
with the world, he brings the Christian principles into use, he
will find their tendency as happy, and their effects as beneficial
as they are declared to be in the sacred records. While he seeks
the divine assistance and grace, in and through the means
which his religion ordains, he will feel his moral debility aided.
The countenance of his Maker lifted up upon him, will shed
abroad joy in his heart, and he will perceive that the promises of Scripture are authorized by him with whom is "the residue of the spirit," even God. In short, while he lives uniformly the Christian life, abiding in Christ, and walking as he
walked, he will realize, to the honour of his religion and his
own ineffable comfort, a fulfilment of the fair promise of the
Saviour: "If any man will do his will he shall know of the
doctrine whether it be of God, or whether I speak of myself."
Experience is a strong advocate for Christianity. The further the good man advances on his way, the more intimate and
satisfactory is his acquaintance with truth. Nothing, I believe,
will more contribute to fix those in the faith, who have not time
or power to examine its tendencies, than to live uniformly by
its instructions. The fruit of a conscientious obedience to its
requirements is peace, and its result, " quietness and assurance
fbrever."  Few persons, if any, who have faithfully continued
in Christ's word, have found cause to be dissatisfied with it.
Apostates there doubtless have been. But it is to be feared
that in the days of their profession their hearts went after their
idols, and they neglected to observe that spiritual regimen,
which the great Physician of souls has prescribed. In general,
the Christian's experience confirms his faith. To the great praise
of the gospel, they who have resorted to it for instruction, em



516      TRUTH MAKING THE FAITHFUL FREE.   [SERM.
braced its doctrines sincerely, have almost invariably found it a
gospel of salvation. In their knowledge of the truth they have
been happy and satisfied. It has been to them like "a light
from heaven above the brightness of the sun," discovering to
them, amidst the darkness of this benighted world, ways, which
"are ways of pleasantness," and paths, which "are paths of
peace."
Let others, then, talk of the guidance of nature, and the illumination of reason. These are flattering and fascinating terms.
But, in the estimation of considerate minds, they are traps of
eloquence to catch the unwary. How can nature guide, when
her propensities are often evil-when the courses to which she
points are frequently opposite? How can reason illumine when
the experience of the world has proved, when her own voice
has lamented, that she herself is in darkness?  In examining
the credentials of religion, in endeavouring rightly to understand
her instructions, and in applying them circumspectly to life, reason has her proper employment. But as a source of truth, as a
guide to the frail inhabitants of this sinful world, the perplexities and inconsistencies, the errors and vices of all ages, proclaim her imbecility. The disciples of Christ will not be deterred from continuing in his word, by any such fictions of the
sufficiency of nature, which spring from the perverseness of the
heart, and are cherished by the vanity of the mind. Their Master is "the way, the truth, and the life."  In him, are hidden'" all the treasures of wisdom and knowledge."  " To whom,"
Lord, if we leave thee, "shall we go? thou hast the words of
eternal life."
The last thing which the text offers to our consideration is
the freedom which the truth shall give to those who continue in
Christ's word, and are his disciples indeed. "The truth shall
make you free."
Here we are not to consider the Saviour as promising civil
liberty to his followers. This was the erroneous construction
which the Jews put upon his words. They replied to him, " We
be Abraham's seed, and were never in bondage to any man;




L.]       TRUTH MAKING THE FAITHFUL FREE.            517
and how sayest thou ye shall be made free?" But of civil concerns he affected no control. No. He declared from the beginning that his kingdom was " not of this world." He endeavoured
to correct the expectation, of a temporal prince in the Messiah.
He did not in any instance interfere with the political establishment of the.earth. Though his religion, undoubtedly, tends to
fill the bosom with those feelings and principles which originate, and to promote those habits and manners which secure, true
civil liberty, yet, this is not the ultimate object of Christianity,
nor the freedom promised in the text.
It is also to be remembered, that there is a liberty inherent in
man, essential to him, and, therefore, not promised as something peculiar to the disciples of Christ. I mean that natural
freedom, which constitutes him a free agent, and fits him to be
made an accountable being. After all the idle disputations
about this liberty, every man must feel that in this sense he is
free. The rebukes of conscience, when he has done wrong, must
spring from the supposition that he might have done otherwise;
and reason, if she do not make herself dizzy, in pursuing a labyrinth of metaphysical subtlety, will clearly perceive that, could
man be destitute of this liberty, he would be incapable of virtue
or vice. Let no one think to secure himself in his sins under
the covert of necessity. It is a shelter raised by the ingenuity
of man, and will sooner crush than protect transgressors. The
text, far from  supposing men destitute of this freedom, goes
upon the supposition that it belongs to them. Otherwise how
could they be considered capable of complying with a condition, and invited to continue in Christ's word?
What, then, is the freedom, which the truth shall give to those
who embrace it and are disciples indeed? It is a moral freedom, a liberation from spiritual bondage, a freedom from the
servitude and misery of sin. We are "by nature children of
wrath," subject to the dominion of passions and vices, strongly
affected by the temptations and events of the world, and heirs
of death. It is from this wretched state of debasement and
death that Christ would make us free. That this is the liberty




518       TRUTH MAKING THE FAITHFUL FREE.   [SERM.
prepared as the fruit of an obedience to the gospel, is evident
from the answer which the Saviour gave to the Jews, when they
contemned his promises, as unnecessary to the free descendants
of Abraham: " Verily, verily, I say unto you, whosoever conmmitteth sin is the servant of sin."
Let us adjust our ideas of this servitude. When we reflect
upon the operations of our minds, we find that there are some
things which they will approve and choose. Reason always
gives her testimony to the excellence of virtue and the sacredness of duty, to the authority of God and the purity of his
laws. Now, the perfection of our freedom as moral beings, consists in our ability to act according to the choice and direction of
our judgment. Our passions are inferior parts of our nature.
They evidently should be in subordination to our reason. Our
minds are intrinsically superior. What they determine without
restraint is our real choice. Our moral liberty consists in the
power of regulating our conduct by resolutions which they have
rightly formed, or by laws to which they have assented as good,
or as coming from an acknowledged authority.  " As in a civil
state," says a good writer upon this subject, "as in a civil state,
and political capacity, men are free, when they are under no
government or direction, but that of laws which they themselves have made, or which they have approved and voluntarily consented to; so in regard of their inward condition, and
considering them as rational and moral agents, they are free,
when the deliberate judgment and election of their minds, are
the only rule of their conduct and they can always act according to this rule, easily and without interruption."  But, alas!
when we come to reflect on man's conduct, how little do we see
of this freedom! Where shall we find him steadily pursuing
what he perceives to be his interest and duty, unrestrained by
the influence of any inferior principle, or uninterrupted by the
occurrences of this evil world? The heart is so corrupt, passion
is so strong, habit is so imperious, the concerns of this life have
such influence over the soul, that he is unable of himself to live
as conscience dictates, to serve his God, and become fit for




L.]       TRUTH MAKING THE FAITHFUL FREE.            519
heaven.'He sees a path to be good and pleasant; he resolves
to pursue it; but he is held from it by some evil propensity, or stopped in it by some adverse event of this mutable
state. The good which he would, he does not; and the evil
which he would not, that he does. But where, then, is the independence of the soul? Where is man's moral freedom? Not
to be able to do what his mind determines to be fit and excellent to be done, and to be restrained from doing it by principles
which the mind condemns-surely, this is slavery, vile, debasing slavery!  Yet, thus are sinners slaves! "Know ye not,
that to whomsoever ye yield yourselves servants to obey, his
servants ye are whom ye obey; whether of sin unto death, or of
righteousness unto life and peace?"
The debasement and misery of this servitude is the greatest
that can be conceived. It prostrates all the greatness, and all
the hopes of man. It reduces beings capable of fellowship with
the Father of spirits, and with the angels that surround his
throne, to a humbling affinity with the basest creatures. It
withholds them from the exalted pleasures of pure intelligent natures, and feeds them on vile and beggarly joys. Its wages are
dreadful. Wretchedness is its recompense. In the necessary,
established order of things, and by the everlasting law of the
Almighty, the wages of sin is death. So that men are held by
sin in an ignoble, unhappy servitude, and when it has alienated
them from God, when it has marred the peace, and blasted the
hopes of their bosoms, it binds them over to its dreadful offsjRring, death, through fear of whom "they are all their lifetime subject to bondage."
It is this deplorable state, it is this miserable servitude, from
which Christ promises his disciples freedom. The leading end
and grand tendency of his gospel, is to liberate men from the
ignoble chains of ignorance, passion, evil inclinations, and vicious habits, by which sin holds them under its dominion, and to
restore them to the glorious liberty and joyful inheritance of the
children of God. If they will continue in his word, and obey
from the heart that " form of doctrine" which he hath delivered




520       TRUTH MAKING THE FAITHFUL FREE.   [SERM.
unto them, they shall be made free from sin, and become the
servants of God, and, consequently, have their fruit unto holiness, and the end everlasting life."
But, how is it that the truth shall make us free?  It powerfully operates to this purpose by revealing to us an everlasting
righteousness, brought in for us in the merits, and by the sacrifice of Christ, who, under the interesting character of Saviour of
men, is of God "made unto us wisdom, righteousness, sanctification and redemption."  He hath received the wages of sin in
our behalf. Our iniquities he hath " borne in his own body on
the tree." By his own death he hath " destroyed death, and begotten us again, through faith in him, to the blessed hope of everlasting life." Here, in the knowledge of remission of sins, is encouragement to repentance.  These precious truths release us
from the bonds and fears, with which the consciousness of sin
enslaved us. They are the tidings, at which " the lame man will
leap as an hart, and the tongue of the dumb shall sing." They
are the tidings, which "proclaim liberty to the captives, and the
opening of the prison to them that are bound."
Again, the promise of the aid of divine grace, which the gospel makes to all them who love the Lord Jesus in sincerity, as
it is peculiar to Christianity, so it greatly elucidates its efficacy
to rescue men from the bondage of corruption. It is by this
aid alone, that man's efforts to throw off the fetters of vice, and
regain and preserve his moral freedom, can be successful. The
strength of nature is inadequate to the arduous achievement.
Her powers are corrupt. Her propensities are evil. The dominion of sin is so strong, that reason and conscience, wearied
sometimes with fruitlessly remonstrating against it, sink silently
into the servitude, and are unable to rouse themselves to a new
struggle. But by the spirit of God, acting in and with the word
and sacraments, we are begotten to a new life-a life of strength
and holiness. This grace is a source of great power and exertion. By it the obstacles to our moral liberty are removed.
Through its assistance, we are enabled to conform our lives to
the dictates of conscience, and the requirements of God. It




L.]       TRUTH MAKING THE FAITHFUL FREE.              521
"worketh in us to will and to do," advancing us " from strength
to strength," and "from glory to glory," " until we all come, in
the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fulness of Christ." This spirit is what Plato conceived must have
actuated him whenever he was virtuous. This grace is the assistance which Socrates confessed must be given from heaven to
man, before they could correct the errors of their minds, and
the vices of their lives. And every Christian is assured that, as
the merit and sacrifice of Christ release him, upon repentance,
from the punishment of sin, so his grace and holy spirit, accompanying the gospel in the hearts of all them who believe, are
sufficient to liberate them from the dominion of it.
The moral freedom of men may be, and doubtlessly often has
been, accomplished by the immediate operation of the divine
power upon the heart. But we observe further, that the ordinary operation of the spirit of Christ, under the gospel dispensation, is through the instrumentality of the word and sacraments.  Ve are born again of the word of God. The truth, a
knowledge of which is acquired by continuing in Christ's word,
shall make us free. The written Scriptures remove the veil of
ignorance which was spread over the sons of men. They sweep
away the " refuges of lies." They disperse the darkness which
covered the earth, and the thick darkness which overwhelmed
the nations. The doctrines and precepts of Christianity are such
as strike at the very foundation of the dominion of vice in our
bosoms. Nothing is more necessary in promoting our freedom
from sin, than to have our passions and affections in due subjection. To this the gospel greatly contributes, by declaring
their true place and use; by inspiring that temperance and moderation, which is the best discipline for them, and by encouraging the cultivation of such virtue as will increase the strength
of the soul in maintaining its dignity. It unveils the spirituality of the divine law. It applies its precepts to the heart,
out of which are  the issues of life."  "The law of the Lord is
perfect, converting the soul."




522      TRUTH MAKING THE FAITHFUL FREE.  [SERM.
The sacraments of the gospel are also important instruments
in releasing men from sin, and begetting in them the hopes and
joys of liberated, redeemed beings. They are the appointed
seals of that pardon through the blood of Christ, by which our
bondage is broken, and the consecrated channels of that grace,
through which we are enabled to preserve and enjoy our spiritual
freedom.
And it may be added, that the motives to virtue and obedience which Christianity presents, are so new and weighty, that
they must powerfully animate and strengthen men in their conflict with vice. The representation which it gives of the being,
attributes, and government of God; the information which it
furnishes of the dignity and destination of man; the prospect
it opens, of pardom of sins, of freedom from death, from sorrow,
and pain, the hold which the exertions of the Godhead for our
redemption are calculated to take, and the bright exemplars of
goodness which are presented for our imitation, form together
such a phalanx of motives as cannot fail to encourage us to resist, and enable us to vanquish, whatever opposes our progress
in holiness.
In short, the Christian system, the doctrines, precepts, and
sacraments of the gospel, are as well adapted as anything we
can conceive to break the power of our vicious propensities, and
free us from the bondage of sin. From these, through the
blessing of that spirit, which attends all those who resort to them
in simplicity and sincerity, we derive that holy and complete
"' armour of God," in which we may " be able to stand in the
evil day;" and who, let me ask, can plead in extenuation of
persisting in wickedness, the ignorance or debility of nature,
when such an armour is provided, and offered to him by the
Most High?
In the first place we may learn from what has been said, how
unjustly the gospel is considered as a curtailer of man's privileges and will. It is the true source of freedom, and justly
styled "the perfect law of liberty."  There are, indeed, those
who assert that man is most free when he is left to act accord



L.]       TRUTH MAKING THE FAITHFUL FREE.             523
ing to his inclinations, and that religious principles are shackles
which enslave him. But as well might that state be thought a
state of civil freedom, in which there is neither head nor subordination, laws nor regularity, but every man may do what he
pleases, and he hold the reins who chances to get uppermost.
There is no genuine liberty, but the liberty to do what is right.
This is the freedom which is heaven-born. It is the freedom of
the angels. It is the freedom of God. They who deceive themselves, or delude their fellow-beings, with the promise of any
other liberty, will generally be found in their lives to be servants of corruption.
We may, secondly, learn from our subject, how to ascertain
whether we have continued faithfully in Christ's word. Are we
made free?  Is the depravity of our nature corrected?  Are we
turned from the power of sin unto God? In the warfare between the flesh and the spirit, is the spirit victorious and the
flesh subdued? If the answer be negative, there remains something more to be done; some principle of the gospel which we
lhave not yet applied to our lives; some want of fidelity and
perseverance in the discharge of our religious obligations. It is
wise and safe to try yourselves by these tests. Instead of relying upon internal sensations, which, as a pious father of our
Church has well observed, may puff us up with spiritual pride
upon a fancied possession of what we have not, or give us great
trouble and disquiet upon an imaginary want of what we really
lave, prove yourselves by that standard which cannot fail nor
deceive you.  " He that doeth righteousness, is born of God."
"He that committeth sin is of the devil."  "Hereby we do
know that we know him, if we keep his commandments."
Lastly, we learn from the text, a most cogent motive for embracing the gospel, and continuing in Christ's word. What is
this freedom which it proffers us?  Is it not a release from all
the incumbrances which bow down our nature, and humble it
in the dust? To be freed from the guilt of sin by a sufficient
atonement; to be freed from the dominion of sin by the spirit
of the Almighty; to be freed from the fears and sorrows, and




524      TRUTI  MAKING THE FAITHFUL FREE.
dreadful apprehensions of judgment to come, with which frail
man is encompassed and incumbered; and instead of these, to be
exalted to the glorious liberty and joyful expectations of sons of
God, what is there on earth, or in heaven, more adapted to our
necessities, more worthy of our desires! But this blissful emancipation can be wrought in us only by the truth, that truth
which is mercifully promulgated for the benefit of all men in
the word of Christ; but known in its clearness and efficacy to
those only who "continue in his word, and are his disciples indeed." tHold yourselves, then, my brethren, to the instructions
and discipline of the' gospel. By faith, and meditation in God's
word, and uniform practical obedience, endeavour to know and
understand perfectly the truth as it is in Jesus, that so you may
be liberated from the bonds of your nature, and experience in
yourselves the blessedness of those of whom the voice of inspiration hath pronounced, " If the Son shall make you free, ye
shall be free indeed.'"
END OF VOL. 1.