4thly. IT is reasonable, that the lives which we live in the flesh, should be by faith, in JESUS CHRIST the Son of GOD.

THE supreme giver of every good and perfect gift, even in the case of those who never sinned, may rightfully prescribe the manner in which he will bestow. This is an evident right of

[ 282 ]

sovereignty; and from his infinite wisdom and goodness, it may be presumed, he will appoint the best manner. Much more may he prescribe to guilty sinners, who deserve utter rejection, how they shall approach to ask, and how receive his undeserved savors. From his own information, we know that infinite purity forbids any other approach, than through his Son. Thus he can honourably give; and thus we may most copiously receive. Neither present nor suture blessings can be claimed as a matter of right. Faith in JESUS CHRIST, is going to GOD through him as a Mediator, to receive what we need. Is it not reasonable that creatures should go to GOD for the supply of their needs, and that guilty creatures should go in the manner he directs? Do they not need a daily assistance—the light and quickening of his holy spirit? Looking to GOD through a Mediator, with a sense of their dependence and unworthiness, for such temporal and spiritual mercies as they need, is what christians mean, when they speak of living by faith, in JESUS CHRIST the Son of GOD. It must be reasonable for GOD to bestow and for us to receive, in the manner, which is most glorious for him, and which, at the same time, supplies our wants most perfectly. It is conceived, no one can object against the daily communion of faith in GOD and CHRIST, unless pride of heart forbids, and divine holiness is distasteful.

EVERY other christian grace is approved by reason. Is it not reasonable for creatures, in all cases, to submit to divine sovereignty; knowing that infinite wisdom and goodness will appoint in the best manner? The inefficacy of a resisting will, and the ignorance of creatures what government of the universe is best, are considerations which teach the propriety of submission,

[ 283 ]

PATIENCE under afflictions is a most excellent christian virtue. The condition of human life is exposed to innumerable evils, and no man hath a right to expect himself exempted from the lot of sinful, weak humanity. A great portion of the sacred writings is calculated to inspire a patient spirit.—And is it not reasonable? We have the example as well as the command of CHRIST. To show the wisdom of providence in imposing trials, we ought to consider our desert at the hand of a holy GOD—the witness he ought to bear for his own rectitude, by his treatment of us—and the benefit of afflictions, to those who endure them. They are a purifying furnace.— Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, it afterward yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby. Patience is a most reasonable duty.

5thly. VISIBLE christian morality, in all its branches, is a reasonable service, being necessary both for the glory of GOD and the good of society.

VERY few will dare to question the excellence of christian morals, as described in the gospel. The most vicious fear the crimes of other men, so that there is a general consent, even of the immoral, that visible morality is reasonable and to be desired. In this respect, the christian precepts excel all other writings. Arguments for visible morality are drawn from the highest source, the nature and relations of GOD and his creatures.

CHRISTIAN duties must proceed from an honest and benevolent heart. Such general rules of practice are given, as will comprehend every case. Thou shalt love thy neighbour as thyse1f.— Therefore all things whatsoever you would that men

[ 284 ]

should do to you do ye even so to them.—The law of The decalogue, is explained by innumerable gospel precepts, giving it the most extensive application to every character, condition and circumstance of life. Our neighbourly love must reach to all men. All are to be treated justly and honestly.—Their rights of person, property, purity and reputation are declared to be sacred.—The highest good of every one, for time and eternity, is to be sought.—We are to love and pray for enemies and do them good.—Revenge is forbidden, in every case; and we are to recompense evil for evil to no man, but to overcome evil with good. We are directed to be subject to government—in honor to prefer one another—to be kindly affectioned—to pursue the things which make for peace—to remember the poor, the widow and the afflicted, and to be like CHRIST who went about doing good.

FROM a multitude of similar precepts, we learn the excellence of visible christian duty to men our brethren. It is also easy to see why the christian morality, is more pure arid extensive than the heathen. The heathen morality is all drawn from selfish principles, and extends no further, than they were driven by necessity for their own immediate safety, in the civil compacts of life.—The christian morality has a higher source in the principle of benevolence to being, and will, therefore, include every thing and extend to every case, where the happiness and perfection of rational minds is affected. This law of visible morality is good like GOD who gave it. It will make us resemble him—make us the most happy we can be, and most instrumental of good to our brethren. If there were no evidence in favor of christianity, but the superior reasonableness and excellence of such moral duties, as are commanded

[ 285 ]

between men ; this would be enough to establish its obligations on all. In companion with it, every other scheme of faith and practice must give way.

IN christian practice, we may also include several duties, which depend on a positive institution. Of this kind are the gospel ordinances of baptism and the Lord’s supper. That these are reasonable, will be contended by none, who have a previous conviction and love of the doctrines and personal consecration to GOD, which have been already considered.

THE fitness of prayer to GOD, is acknowledged by those who have not the christian scheme of faith. Although prayer be much enjoined it does not wholly depend on a positive institution.— So with respect to the Sabbath, there is natural evidence that some part of time ought to be devoted to the worship of GOD. The positive institution, of a seventh part of time to be thus devoted, appears reasonable. If we had not this precept, through our inclination to forget GOD and depart from holiness, all worship of him would be soon omitted by the greatest part of men. The heathen, who have stated seasons for their idolatrous worship, appointed by their own authority, have succeeded in perpetuating their times and rites, only by making them carnivals of sin and sensuality. The sanctification of a Sabbath is, therefore, a reasonable service.

THE more we examine into christian doctrines and duties, the more apparent it becomes that they are agreeable to reason and common sense; glorious for GOD and declarative of his perfection; and adapted to relieve sinners from their guilt. The christian may challenge mankind to search his doctrines and law of practice; and be

[ 286 ]

may be assured that examination will terminate in their favor. If it be demanded why he glories in being a christian, he may appeal to his doctrines and, law of holiness to answer for him. If it be objected, that many unreasonable articles of belief and wicked practices have been found among the professors of christianity, who claim high seats in the church; he must appeal from these scandalous examples, which cannot be denied, to the Holy Bible, which contains his creed and his law. He must show the objector that the most holy institutions, doctrines and laws, may be perverted, prostituted, and mingled with corruption by unholy men. He may appeal to the objector’s own heart, and tell him; that the same aversion to christian holiness, through which he opposes the doctrines of revelation, hath led others, who have still called themselves christians, to misrepresent, to divide, to explain away, or to mingle human invention with the pure truth and precepts of GOD. Also, that many, retaining a true faith, have had the form without the power of godliness.

CHRISTIANITY hath a right to be judged, by its own books, and its written articles and laws and those who dishonor it, either by wilful perversion to accommodate it, to their own lusts, or by disobedience, muss bear their own guilt.

SOME few, who have fallen into infidelity, have done it after much inquiry and with an actual knowledge of the evidence in favor of christianity. Such persons have followed the choice of their own hearts, and there is very little reason to expect they will ever be reclaimed. They have treated GOD and his gospel contemptuously, and because they received not the love of the truth, that they might be saved. For this cause, God hath sent them strong delusion, that they should belive a lie. It is the

[ 287 ]

duty of christians, to use all means for reclaiming even such, full, there is little reason to expect success.

THERE is a very great number of people, in a different situation, whom I importune to consider. It is those who doubt, and have not yet come to a fixed conclusion. They are willing to reject christianity because they find no pleasure in the duties of religion .—It forbids many things, which are agreeable to their taste; it restrains their appetites; and calls them to a disagreeable self-renunciation. On these accounts, they are willing to disbelieve, if it can be done safely. Added to this natural temptation, they find a multitude of their neighbours in the same case, who are ready to make a common cause with them, in doubting the most sacred truths. They hear some, who are far advanced in the school of scepticism, ridiculing and scoffing; and others, of incurable morals, blaspheming. These greater sinners, are often found, among the affluent, the professedly wise, and the powerful ones of the world, by which means, they have a great advantage, either insidiously to seduce or haughtily to insult. Thus seduced, by their own inward corruptions, and the temptations around them, their doubts are becoming more bold. Instead of consulting the holy scripture, with a candid wish to know the truth; they rush into circles of impiety, hoping to hear some jest or argument against the religion of CHRIST. Instead of going to the closet, and imploring direction from the Father of light, they take counsel at the mouth of persons, who are talkative through vanity and ignorance. They are really, all this time, ignorant of christianity, and their whole attention hath been to find objections, rather than

[ 288 ]

to understand its doctrines or search for the reasonableness of its duties. They begin to consider reason and revelation, in a state of natural opposition. They begin to esteem their appetites, a guide to happiness and greatness.—They begin to esteem the piety of their Fathers to be superstition, and pity the ignorance of the past age. They consider the lethargised state of their own consciences to be a fortunate circumstance, and hope soon to find the liberty of sin, in thinking and acting as they please, without any premonition of death to tcome.

O UNHAPPY men! You are near the limits, beyond which, sovereign grace, either never or very rarely, brings infidels back again to hope and peace. You are not absolutely fixed in rejecting his word, nor are your consciences finally seared. A few steps farther, in this course, will probably place you in a state, with which GOD hath said his Spirit shall not Strive. After a few steps further, you will probably feel easy concerning another world, and there will be no bands in, your death. You have seen some of this character die without fear ; but do not hope much from this circumstance ; for the worst of men, as often die in stupidity, as the best do in christian triumph. Stupidity, though presumptuous, hath no peace in it.

If death should approach, while of the character I have supposed you to be, you will be terribly surprized. You will not dare to die; you cannot hope. You will find a GOD angry with sin; and the need of a mediator. You will find, that sin is misery; that your own unholiness is a curse; and that GOD need only leave you to yourselves to make you eternally miserable. Conscious of guilt in resisting the light, you will groan in spirit, not daring to look towards an injured heaven for needed light and grace. You probably will

[ 289 ]

say, I feel myself unable to pray, and you will beg the serious persons, whom you once ridiculed, to pray for you. Alas! Your case will pierce their hearts with sorrow, and they will try to pray, but it is uncertain whether they can; for if GOD hath left you, they will find their closets deprived of that divine aid, through which, on former occasions, they have often called fervently and effectually on GOD.

To all, who have not formed an ultimate determination to reject, let me propose the following questions; and let me beg of them to consider and give an answer to their own consciences, in some place suited for prayer and meditation on GOD, and with an open Bible in their hands.

WAS not a distaste to the duties of religion, the true reasom you began to doubt ?—Do you not with to find arguments against the law and gospel of GOD ; and if you do, are you not prejudiced judges against the truth ?—If prejudiced ought you not to suspect yourselves ?—Have you ever examined the scriptures thoroughly, to know whether its doctrines and duties are reasonable ?—Are not those persons who are tempting you, and on whose professed sentiments, you are building your own opinions and your ease, unworthy to be trusted in the immortal concerns of your soul ?—Are not some of them very ignorant, vain, assuming, full of words without knowledge; and are not others of them immoral; and are not all of them persons in whose hands, you would not trust your worldly interest, without a check on their conduct? If so, is it not unwise in you to be influenced by their opinions, in a case of such infinite importance, as the obtainment or loss of eternal happiness? When you have thought danger approaching, did you not feel the need of a gospel and of a Saviour to

[ 290]

make your appearance before GOD safe? Do you not sometimes feel guilty even for your doubts, and are not these doubts the greatest, when such indulgence of appetite, as you know to be wrong and dangerous to society, is most prevalent in your conduct ?—Do you not find the duties of life, which all men allow to be fit, are most easily performed; and that temptations are most easily resisted, when the revealed commandments of GOD appear most real to you ?—If GOD be our creator, he can give us the best instruction; and as he dwells in the praises of eternity, must be able to teach us the attainment of its blessedness; and have you by prayer asked his direction, that he would enlighten and fit you for the greatest good? If you have ever prayed, when were your doubts the greatest, either after you had looked to heaven for direction, or in the total neglect of duty? Have you ever found in your approaches to infidelity, such real peace of mind as you wished to obtain? If GOD were now to place you on the bed of death, could you say I depart peacefully? Could you forget your sins, and coming boldly into his presence, demand his mercy? Or, if you should thus do, is he under obligation to hear, and grant your request?

BEFORE you. reject the word of revelation, go into retirement, lay the holy scriptures before you, and lift your eyes for direction to him who created and now preserves you, and answer to your own conscience the questions I have proposed. Do it in solemn remembrance that GOD cannot be deceived, and that the consequences of your acting will be forever borne by yourself. I am certain, that, in this course, you cannot call the duties of religion unreasonable. You will find yourself to be both ignorant and guilty, and in need of the gospel salvation. May we all be enlightened unto eternal life. AMEN.

Christian resignation.

Be still, and know that I am GOD.

HE text leads us to consider the nature, duty and effects of christian resignation. The whole Psalm is remarkable. It is a description of holy confidence in GOD; an exhortation to continue trusting in him; and a prophecy of the desolations he should make in the earth, to prepare the way for that peaceful state of the Messiah’s kingdom, which will succeed the many ages of violence that have been in the world.

IN the 10th verse, the prophet calls on the church, Come, behold the works of the Lord, what desolatians he hath made in the earth. In the next verse he passes on to describe a period, which is still suture. He maketh wars to cease unto the en4 of the earth, he breaketh the bow and cutteth the spear asunder, he burneth the chariot in the fire. Then follows the text. Be still, and know that I am GOD;

[292 ]

GOD ruleth in infinite and unsearchable wisdom. In the midst of darkness he is preparing for light, and in a way above the comprehension of men, is carrying on the scheme of infinite wisdom, so that all will redound to his greatest glory and the best good of his holy kingdom. It is creatures only, who are exposed to do evil ; it is GOD alone, who brings good out of evil. This truth is believed and felt by good minds. They learn it from the word of GOD; from their own experience; and from the infinite glory, which they see in the GOD of their hope. In contemplation of this truth, the church, in the beginning of the Psalm, is represented as saying, GOD is our refuge and strength, a very present help in trouble. Therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea. Though the waters the seas roar and be troubled; though the mountains shake with the swelling thereof There is a river, the sit-earns whereof shall make glad the city of our GOD: the holy place of the tabernacles of the most high. GOD is in the midst of her; she shall not be moved: GOD shall help her, and that right early. These expressions of confidence, in the goodness and safety of the divine government, are uttered by the church in view of the desolations which GOD maketh in the earth. They are a strong description of confidence, in all-ordering wisdom. The Lord is not to be trusted less in days of darkness and violence, than he is in days of prosperity. There is a command, to rejoice even more, which is in force at all times ; and though every thing may look terrifying to human wisdom, a christian faith rises from seeing the temper and actions of creatures, to a sight of divine wisdom,

[ 293 ]

by which the whole is controled. In GOD himself we find reason to rejoice evermore, to be re signed, and still before him. This single truth that GOD reigns, will in every scene, enlighten and give comfort to a pious mind:

THE present is a period distinguished by calamities on mankind, through the exercise and violence of their own outraging passions. GOD is punishing men by their own sin, and there appears to be a preparation for much calamity to come. The word of the Lord is going through the earth, to show his truth and holiness. And though human wisdom cannot look to the end of the scene, nor see in every event what GOD is doing, nor determine the future times and seasons; a christian faith, directed by his word, beholds a divine hand. Faith sees the king of Zion, going forth conquering and to conquer, and preparing the way to fulfil his promise. The kingdom and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most high, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. While many dark events are ushering in the desired time, faith is should, knowing that the Lord is GOD, and doing all things right.

THE dispensations of infinite wisdom which affect great bodies of men are more conspicuous, and many suffer or rejoice together ; therefore, they are more noticed in the memorials of past ages. But the same wise and holy GOD IS acting in the daily events of time, which are confined in their influence, to the condition of families and individuals. Here also, faith and resignation are necesfary for the peace of men. There are so many pains, disappointments, and overturnings, that it is scarce possible to go forward a single

[ 294 ]

day with peace, unless we know that the Lord is. GOD and are still before him. Resignation, flowing from a belief of GOD’S infinite wisdom and holiness, is a principal ingredient of christian peace. Resignation is the fortitude of a christian, for it is that, by which he overcomes and is happy. Resignation, even if we judge on worldly principles, is the honor of a christian; for it needs more firmness and self-command to be resigned, than it does to complain. Resignation is the duty of a christian; for infinite wisdom hath a right to direct in all cases whatever. Resignation is necesfary for all mankind. Many evils must be borne. Frailty is attached to our persons, our properties, and the condition of our existence, and those who are most successful in life, must endure many disagreeable things. There are pains and sorrows due to the nature of man in this world, which his power cannot overcome nor his skill evade. The christian, who hath a promise of GOD, that all things shall work for his good hath no promise to escape them; and the divine help which he is encouraged to seek, is patience and resignation to bear. He must have pain; perhaps, poverty and blasted expectation in his offspring and his interest; the calumny and persecution of enemies; an endless variety of trials from the sin of others, his own sin, and the frailty of every surrounding object; the more in number and richness his blessings are, the more capable they become of bitterly afflicting him by the loss; and he must finally part with the whole, that is desirable in this world. Through this path of life the good man must walk.

THE covenant of grace gives him no encouragement of exemption from these trials; so far from this that it faith, I will visit their transgression with the rod, and their iniquity with stripes.

For what son is he whom the Father chasteneth not? To those who forget GOD, afflictions are necesfary to teach them the end of sin. To those, who have an interest in the covenant of grace, they are a covenanted portion, for their purifying and the trial of their faith. In each of these dispensations GOD is wise and holy; and all men, on one principle or another must expect them. Let resignation or stillness before GOD, be therefore sought, as a temper necesfary for the happiness of man in this world.

To illustrate the nature, duty, and effects of resignation, the following things shall be considered.

I. WHAT IS designed in the text, by knowing that the Lord is GOD.

III. THE bleffect effects which follow a resigned temper.

IV. To describe certain kinds of resignation, which may be sound in an unholy state, and mistaken for true grace.

I. WHAT is designed in the text, by knowing that the Lord is GOD.

THERE are many truths, which men by their actions do not appear to know. They act as if ignorant, or fully determined to treat them with no regard. We often speak of persons, as being ignorant of truth and duty, when they act, in all respects, as if they did not know. Although none are absolutely ignorant of the being of a GOD, for all must have heard this glorious truth; there are many, who act as they would do, if they supposed there were none. The truth is

[ 296 ]

disagreeable; they are willing to be ignorant; they drive the subject from their meditations; and are many times so successful as not to be molested by the remembrance., The fool hath said in his heart there is no GOD. This is directly opposed to knowing that the Lord is GOD, which implies,

1^st. A BELIEF and practical apprehension of his being and glorious attributes; of his presence and constant efficiency; that he is near and not afar off; that in him we live and move and have our being. For the exercise of any christian grace we must believe that he is, and that he is a rewarder of them that diligently seek him. An ignorance of GOD’S, being and presence, is foundation for all impiety. It is a principal cause of the crimes, with which a sinful life is filled; for if there were a just apprehension of him, they would be restrained, although the heart is not right with him. Hence, we find in the holy word, such pains taken to impress our minds with the being of GOD; that he lives, that he acts, that he is every where present, that we are in his hand, that we are ever near him, and subject to his sovereign will. A sense of this truth, is the begining of all serious consideration in sinners; and the quickening of all gracious affection in christians. Whoever is still before GOD must know that he is, and be filled with an apprehension of the reality, the glory, fulness and eternity of his being. It may justly be feared that many good people, suffer the world so far to intrude and drive an apprehension of GOD from their minds, as to prevent resignation. They are impatient, are fretful with the things taking place around them, not recollecting that GOD is here; and thus great sin is committed. In such cases, it s not a sufficient excuse, that the impatience is not pointed immediately against GOD; for the probable

[ 297 ]

reason it is not, is because heis out of sight. Impatience with a condition, though there be not a present recollection, that it is ordered by the Almighty; is still a sin against him. The creature

ought to see and adore him in every thing.

2dly. IN knowing the Lord to be GOD, is implied an apprehension of his all directing providence. As he made, so he supports.

THE power which acted in creating, acts continually in a providential government. It seems to us, as though the sight would be wonderful, to stand and see a world of creatures riling into existence by the creating will,; but. setting aside the novelty of the scene, it is as wonderful, to behold a world of creatures continue existing, upheld, moved, acted upon, and defined to their end, by the providential efficiency of the Almighty. The existence which we feel, and the thing which we see, are effects of a power now acting. He upholds the laws of nature. All things, from the upholding of a world, to the falling of a hair, are the present work of GOD. This constant acing of Deity is what we call providence. It is universal, taking in the whole; and it is particular, extending to the most minute events. It is a divine action, here and every where present. There is no power or wisdom, foreign to himself and the effects of his will, by which he is influenced.

THUS apprehension of divine providence, will make every good mind very joyful, and, at the same time, very solemn. A providence of this kind is essential to GODHE.AD, and unless we have such apprehensions of him, we do not know him as GOD. Doubtless an unholy mind will object against this constant sense of providential action,

[ 298 ]

and consider it as a cause of unhappiness; but unholy minds do not know the Lord, as God. Nothing ought to be called christian resignation, which doth not thus realize a supreme and alldirecting providence.

3dIy. KNOWING the Lord to be GOD, includes a full conviction of his perfect wisdom and goodness in governing.

MANY who believe there is a GOD, and a suprerne providence, do not appear to have a conviction of his wisdom, in his own nature and in all his works. They do not consider perfect wisdom and goodness to be so essential and necessary to GODHEAD as infinite power. In this case, they are judging from the darkness of depravity, and do not by their opinion honor him as GOD. There may be apathy; there may be the submission of necessity; there may be the submission of a selfish heart, willing GOD should reign for its own benefit; but there cannot be holy resignation, without a belief of infinite wisdom and goodness in the divine government. Christian resignation, is an exercise of holy heart, directed by rational understanding; and reason can never approve a sovereign action, which is not wise and good. The gods of the heathen are vanity and a lie; so may be the GOD of many in christian lands. Those who have christian means of information, may be resigned through false apprehensions of the divine character, of his wisdom and the nature of his government, and thus their service be neither rational nor holy. A full conviction of divine wisdom and goodness in his government is necessary for knowing the Lord to be GOD, and for a holy submission.

II. I AM to describe the reasons of christian resignation.

[ 299 ]

THE exhortation, be still and know that I am GOD, relates to the state of the heart or will, in view of divine sovereignty ordering all events which take place. Reference is particularly had, to the affliction dispensed in divine judgment; for it immediately follows a call to behold the desolations, which GOD makes in the earth, as a preparation for his own peaceful kingdom. Being still before GOD means a quiet submission to his will, and all the works of his providence. A heart acquiescing in the purposes of his government, and the means by which they are executed.

A CHRISTIAN is conformed to the divine character, and having the same objects of love and desire, is inclined to acquiesce by the same reasons which move GOD to decree and execute.

IN all cases, where the reasons of infinite wisdom are known, they become reasons for resignation. The glory brought to GOD by a display of his holiness; the advancement of his kingdom; the suppression or punishment of sin, are, in particular cases, motives to divine action, and they are reasons for christian resignation.

FURTHER, the infinite wisdom and holiness of GOD, is, in all cases, a sufficient reason for men to be resigned to his government. He cannot do wrong; he cannot act unwisely; cannot desire any thing that is unfit, or choose improper means to execute a good end. Infinite wisdom and goodness, enable him to devise and execute in the bell manner; so that his whole government is right and glorious. This is the great reason for christian resignation, and is sufficient at all times, and under all events.

IT is desirable, if GOD permit, to know the reasons of his government, and we may humbly search to find them out but if they remain hid,

[ 301 ]

it is, notwithstanding, our duty to be resigned. A knowledge of his infinite and holy wisdom is sufficient cause to rejoice and be still.—This cause for resignation is as sufficient in days of trial, as it is in times of prosperity; for GOD is wise in both. In view of his infinite perfection, and in a love of his government and the kingdom he is forming by the best means, a holy mind under trials will say; though he slay me, I will trust in him and be patient; although the fig tree shall

not blossom, I. will rejoice ; although I am not personally benefitted, he will be glorious and his kingdom be made happy, I will therefore resignedly say, his will be done.

IT is not difficult to see, that these reasons for resignation may exist and operate in times of the deepest personal trials. Indeed, it is in such times, we have the best opportunity for examining the sincerity of our submission. One end of GOD’s covenant faithfulness in sending afflictions, is, thus to assist his people in examining their own sincerity, that their joy in his grace may be very great.

III. I WILL next describe some benefits of a resigned temper.

ALTHO’ our resignation is due to the perfection of the Lord and of his government, and this

is the great reason which influences a holy mind; we ought also to remember its benefit; which

are great to the possessor.

1. RESIGNATION will make us happy in GOD himself. Our relation to GOD and dependence upon him are natural and necessary. They ever have been and must ever remain; nor can we in any situation, nor for any moment detach ourselves from the consequences of his universal action. His will which acts is uniform and

[ 301 ]

unchangeable. Whatever our belief may be of his infinite perfection, and however clear our rational conviction; unless our hearts are resigned to his character and providence we cannot be happy in him. His counteracting will and works, will soon raise in our perverse hearts, an enmity against his very existence. Every prospect of his being, will be attended with wretchedness, and the growing misery of opposition. As we are situated under the divine government, nothing but resignation can make us happy in GOD himself. If resigned, in every display of himself, he will appear to us most excellent and glorious ; we shall constantly rejoice in his infinite perfection.; and become more happy in our knowledge and union to him.

2dly. RESIGNATION will make us happy in the reality and truth of a divine providence. According as the state of the heart varies, the doctrine of a supreme providence is a source of the most sensible pleasure or pain. A mind in opposition to the general principles of providence, must be unhappy in a knowledge, of its reality. His governing agency will be dreaded, through a suspicion that his designs are unfriendly, and will end, either in direct punishment or a denial of desired enjoyments. Holy resignation produces the reverse of this. Th universal providence, of GOD is a pleasing subject for meditation. Resigned to the principles and certainty of divine government, the mind can look on every scene with composure, and comfort itself by reflecting; though all things appear dark and confused, there is wisdom, power and goodness ordering the whole. All will be right. I have confidence in this direction. Though it be impossible for me to see the wisdom of many events, or how my own personal trials will turn to good; they are

[ 302 ]

the ordering of a wise GOD, and must be right.— Thus the resigned christian is made happy by his certain knowledge of GOD’s providence, for when every event appears dark and threatening and his own weakness great; he casts himself on the light of infinite wisdom and the strength of infinite power.

3dly. Hence it appears that resignation is the true balm for all the wounds given by an afflicting world; yea more, it is a victory over the world. It is an exercise of the new born heart, and a fruit of that faith, of which the apostle says, For whatsoever is born of GOD overcometh the world; and this is the victory that overcometh the world, even our faith.—Under the reviling of enemies, it can say; let them curse, because the Lord hath bid them do it. Under actual suffering, it can obey the command, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you. It can pray under the trials of providence. If it be possible, let this cup pass from me nevertheless, not as I will, but as thou wilt.— For the instruments of affliction, however wicked in their conduct, it can pray. Father forgive them; for they know not what they do. Under bereavement of friends, it can say. The Lord gave, the Lord hath taken away, blessed be the name of the Lord. When outward comforts of the world fail it can rejoice. For though there be no herd in the stall, I will joy in the GOD of my salvation. The mind thus fortified, is placed above the power of man and the world. Its peace is founded on the rock of ages. It can see the glory of GOD, when his way is in darkness and the deep waters., It can kiss the rod, and the hand which appointeth it; and say, it is good for me that I am afflicted, and the government which doth this is the government

[ 303 ]

of my choice. The wisdom of GOD is so perfect I can wish no change in his plan, or its execution. If I am pained, let me be pained, for the honor of GOD requires it. This resigned soul, in the closing of the earthly scene triumphs, 0 death where is thy sting, 0 grave where is thy victory.

Is not this a victory over the world, over sin and death? To be happy in duty is to conquer; and this is the only victory a creature can have. In these sentiments, a humble chrisstan, tho’ most sensible of his own weakness, can rejoice because the Lord reigneth. When the world of unbelieving sinners, behold a christian who feels these things let them reverence the power of sovereign and sanctifying grace. Let them know that the effectual, fervent prayer of this disciple avails much. Let them here see the strength of GOD, made perfect in the weakness of a creature; and infinite truth fulfilling the promise, Lo ! I am with you alway, even unto the end of the world.

4. CHRISTIAN resignation will make duty easy to the people of GOD.

THE christian law of holiness is called the perfect law of liberty. The most glorious and excellent of all freedom, is that which disposes us to follow truth and duty. If CHRIST shall make us free; if we be free in doing our duty; if we be delivered from the reigning power of sin, this is being free indeed. This freedom is felt in resignation and makes all duty easy, to the obedient believer. Unholy persons never obey in an evangelical sense, and their legal attempts to obey are a slavery of the mind, between a love of sin, and the terrors of the law and an accusing conscience.

[ 304]

CHRISTIAN resignation makes duty easy and pleasing. Experience gives conviction, that there is, in most cases, a sensible benefit in obeying. But if there be no sensible and personal benefit from obedience, resignation can take up the cross and follow the commands of CHRIST in a dark way. It can say there is comfort enough in duty, from the single consideration, that GOD hath commanded and CHRIST is honored. These are among the happy effects of that resigned temper, which CHRIST commanded his people. When they do their duty best, they are most happy ; and it is not in the power man to destroy their peace.

4. I AM, next, to describe certain kinds of resignation, which may be found in an unholy state of the heart, and mistaken for true grace.

To all, who are deceived in their own state, this is the most interesting part of the subject; and it is probable that not a few are in this case. Resignation is so plainly a christian grace, that no person of any consideration, will dare think himself safe, without supposing he possesses it. Many, both live and die quietly, by thinking they are resigned; at the same time, there is perhaps no grace, concerning which men are more liable to be deceived. Whatever prevents a sensible resistance and enmity to the divine government, may be mistaken for resignation; and this may be prevented by the most selfish considerations, which have in them, nothing of holiness, or a love of GOD for what he is, or approbation of the principles by which he governs.

1. A WANT of feeling, a loss of all sense of moral obligation, may be mistaken for a resigned temper.

[ 305 ]

THIS is the case with many, who have long given themselves up to sensuality, to a careless and licentious life, and a neglect of those divine institutions, which are designed to promote seriousness. True religion increases all the sensibilities of the soul, and at the same time, makes men submissive to a law, by which they may be happily exercised. The apostle, in enumerating the effects of original depravity, adds with other things, without natural affection. The original corruption of human nature, makes men hard hearted, and stupid. This is first discovered in their feeling towards others, and afterwards towards themselves. Even while a sinful pride and self love are gaining strength, there is a stupidity concerning their own future well being. When conscience is seared, their apprehensions concerning futurity and their future appearance before GOD are seared also. If they can have sinful indulgencies, for the present time, they are swallowed up in these, and are ready to say, Soul, take thine ease, eat, drink and be merry. This apathy concerning another world, is, sometimes, strangely continued, through those scenes of pain, which commonly precede death; and the unhappy soul mistakes the bands of security, for a pious resignation. These persons are sleeping the sleep of death, for evil is near them, and they cannot be made sensible. The surprize of a change will be great, and the tormenting powers of a condemning conscience will break on them when no resistance can be made.

2dly. I Must next mention the resignation of selfishness.

ALL errors have their day of increase and decline. Certain prevailing sentiments of the

[ 306 ]

present time, expose many to be deceived by the resignation of self love. They accede to the truth, that GOD is good ; and then draw the unscriptural consequence, if GOD be good we are safe— all in the end will be best for us.—Though we now suffer pain, GOD in the end will make us more happy, and in some future time, pay to us the debt of happiness, which we are purchasing by present afflictions. Thus they are resigned to present evils on the principle; that—GOD will refund to them, in some after time, for what they now endure. They overlook justice. They have no regard to their demerits. They make their own particular benefit and not the general good, a rule for determining the wisdom and equity of providence. They bear pain now, without murmuring, to be repaid hereafter. This may be the state of the mind, and there is no telling how far it may be carried, without any holiness.

MEN have a natural conviction, that they ought to be resigned, They are often told that GOD is infinitely good. If to these, they can join a belief, it will in the end be best for them to endure; they may meet the losses of a disappointing life and the common terrors of a natural death, without any great discomposure. Especially, they may do this, when they find an all controling necessity which cannot be overcome. In this way, the unholy may be resigned, and are often deceived. They are resigned, because they suppose GOD is on their side, and doing better for them by his wisdom, than they can do for themselves. In this resignation, there is nothing different from the labor and fatigue of an inordinate worldling, which he chooses for himself one year, that he may be more happy,

[ 307 ]

through many years, which he supposes are to succeed.

To try this resignation let the scheme of infinite truth and wisdom be brought into view. Let it be allowed, that GOD hath infinite wisdom and goodness; but that these do not require him to make every one most happy in the end. Let demerit be stated. Let there be given a description of the glory and good, which will redound to GOD and his kingdom, by treating some sinners according to their demerits. Let GOD’S right to seek his own glory, be established as a governing maxim of the divine government, and this submission will be gone. In the place of resignation, there will be cavils against the divine administration, and the rebelling heart will show itself. The divine government will be called hard and unreasonable, and the scriptures which propound these doctrines will be rejected.

Of all the sources of deception, this, at the present time, is one of the most common. It hence becomes an incumbent duty, on all the friends of truth and the souls of men, to explain and vindicate the nature of holiness, as consisting in a disinterested love and obedience to GOD. So long as men serve GOD, are obedient and resigned to him, for their own sake alone; it is not true religion, and those may do it, who have not a single heavenly ingredient in their character.

3dly. THE resignation of necessity, is often mistaken for efficacious and sanctifying grace in. the heart.

THERE IS in the most unholy men a natural conviction of their dependence. The daily pains, wants and disappointments of life force them to believe what they do not choose. Through a long and unsuccessful resistance they despair of

[ 308 ]

succeeding against GOD. A supposed impossibility, destroys the vigor of desire, and makes them think they do not with that, which they would seize with the utmost avidity, if the thing were known to be possible. Hence comes the resignation of necessity, of which many make a merit to themselves in their lives, and a hope in their death.

WHEN their earthly prospects are blasted, either in ambition or interest, they renounce the world because they cannot have it. If those, who think they feel submission, in such cases, would faithfully examine their hearts, they would find a lurking suspicion of partiality in the divine government; or the first springing of enmity against more fortunate adventurers in the change of the world. By this they might know their own insincerity, and detect a heart, which is deceitful above all things.

WHEN their friends are laid in darkness the heart quarrels with GOD, until it is found, that a contending will cannot raise the dead. Then, some other object of idolatrous affection is found. The heart, being weaned from its old attachment by a new one, becomes calm, the pain ceases, and this is called christian resignation.

WHEN death approaches the struggle is more severe; but even here, the delusion may prevail. All the aid of reason and philosophy is called in, and perhaps the physician’s opiate gives an unnatural ease to the paroxism of pain in the dying body and an inebriated prospect of eternity, from which many quiet death-beds have come. The decay is found to be irresistible. Both art and wishes are baffled. The soul loathes its own diseased habitation, and from the inquietude natural to men, is ready to with a change of state. The impotence of the world to help, wean

[ 309 ]

the mind from it. The appetites are laid dead through the approaching death of the body. The enfeebled animal makes the mind a babe, and to the inquiry of anxious friends it is answered, I am resined. But whether this be a holy resignation; whether there be a love and submission to GOD for what he is, and the wisdom of his government, is a solemn question which eternity and an appearance before his all searching bar, will answer best.

It is hard to wound the feelings of a deathbed. Nothing, but a deep and an uncommon sense of the worth of souls, will enable any one to do it. Let not the healthy and the living defer the question of the sincerity of their own resignation, until that precarious moment. How exposed it is to a delusion! How unable the mind is, then to judge! How hard for surrounding friends, to be the messengers of alarm! How hard for the watchman in Zion, at this untimely moment, to terrify the dying, and fill the hearts of mourners, with many sorrows !

If wise, we shall often examine the state of our own hearts, previous to the approach of death. Now we have opportunity, instruction, and a judgment unimpaired by the weakness of the body. Whether we have a christian resignation, and are prepared for another world, is a question which ought to be most solemnly and rationally determined, before the hour of bidding a hasty farewell to the world. In examining the sincerity of our souls, let us be guarded against that selfishness of the human heart which is its sin. A reverence and love of divine perfection in his nature and government, is the cause of a holy resignation. May we, through the grace of GOD, experience this and be happy. AMEN.

JAMES ii. 18.

HERE are two sacred passages, written by the apostles Paul and James,. which may appear contradictory, if we do not attend to the very different subjects they were considering.

PAUL, Therefore we conclude, that a man is justified by faith without the deeds of the law.

JAMES saith, Ye see then how that by works a man is justified; and not by faith only.

THE two apostles are explaining very different points of christian doctrine. In several chapters, Paul explains and proves the doctrine of our justification to eternal life, by the free grace of GOD, through the righteousness of JESUS CHRIST. Justification is an act of free and sovereign grace, forgiving sin and accepting the guilty to eternal life. It is a judicial act or determination of GOD, acquitting the transgressor from punishment, and decreeing to him the forgiveness of sin and eternal

[ 312 ]

blessedness. The suffering and obedience of CHRIST, are the righteousness, on account of which, unworthy sinners are forgiven and have a promise of most glorious redemption. This righteousness is the only meritorious ground of justification. Sinners can do nothing to purchase forgiveness. Perfect holiness, if it be found in a creature, is no more than his present duty; so that if there be any atonement or meritorious cause of forgiveness, it must be from without himself. One sin, if it were to be followed by no more, would require an infinite mediator to save. The most pure and sanctified christian hath as much need of a redeemer and of sovereign mercy, as the most guilty sinner. Although there may be more sins to forgive, in one case, than in the other both need the sovereign grace of GOD, through his Son CHRIST JESUS. The stated way, of receiving justification or the fs of free grace through CHRIST, is by aith, It is not required that we purchase, for this is impossible. We are required to receive, as a free, through the righteousness of CHRIST; which is of infinite value. Receiving or choosing GOD, who offers himself and his grace, in this way; and receiving CHRIST and his gospel with the law of holiness contained in it, is a saving faith, It is also called a justifying faith. In this sense, the apostle Paul said, Therefore we conclude, that a man is justified by faith without the deeds of the law; Faith does not merit, but only receives a salvation merited by CHRIST; and in this sense it is called a justifying faith. In this sense we are justified by faith, and not by any deeds of obedience which we can render.

WHEN James says, Ye see then how that by works a man is justified, and not by faith only, he is

[ 313 ]

explaining another doctrine. He is describing, not the manner of our justification by GOD; but the evidence that we are justified, or that our faith is a sincere one. GOD hath promised to justify all who have faith. For our comfort, it is necessary we should have evidence, that we are accepted according to promise; and our works are the only evidence, which the nature of the case admits, for the sincerity of our faith. Paul was describing the manner of our personal justification by GOD. James is describing the justification or proof that our faith is sincere, or in other words, the proper evidence to ourselves and others that we are forgiven, and have a right thro’ the mercy of GOD to eternal life. That this is the meaning of James is evident by attending to the context from verse 14. to 20. What doth it profit, my brethren, though a man say be hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food ; and one of you say unto them, depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, thou hath faith, and 1 have works: shew me thy faith without thy works, and I will shew thee my faith by my works.. Thou believest there is one GOD: thou doest well: the devils also believe, and tremble. But wilt thou know, 0 vain man! That faith without works is dead?

MEN are disposed to think well of their own state, and often suppose it to be good, without any reason. They may, on false grounds, or without any grounds at all, suppose they have faith, and are forgiven. There is faith of a kind which is not justifying, as in the instance of the fallen spirits. This kind of faith, will be no

[ 314 ]

more effectual in us, than it is in them. It is therefore prudent to bring our faith to a trial, and see if there be any evidence which will prove or justify its sincerity. If there be, we may hope is there be not, it is a false and unholy faith, and of no more efficacy to salvation, than empty words are to clothe and feed the naked and the hungry.

WORKS, in the large latitude, which the word must be here understood, are the only evidence that can justify or prove the holy sincerity of our faith, to ourselves and to our brethren. It is conceived, that works, mean the whole of a holy temper and practice. The christian sanctification is a new heart, exercised in an assemblage of holy affections and graces, and terminating in a visible obedience to the whole law. Holy exercises can never be separated, in such a manner, that one may exist, where there is a total want of all others. Repentance will accompany a love of GOD. A love of GOD will be followed by a love of the brethren. If our faith be holy it will be joined with other holy exercises, and a general obedience in heart and life. Although every christian grace hath a known moral nature, by which it is essentially different from sin; yet if we suppose ourselves to possess it and it be not accompanied with other graces, there is reason to fear we are deceived. It is more probable we are deceived, than it is that one holy exercise exists alone. Also, however firmly we may believe the sincerity of our hearts, it is more probable we are deceived, than it can be that a sincere and holy heart will produce a very wicked life. In trying our faith, we must therefore, for evidence, have recourse to our whole temper and practice to our works, in the large sense, the word has been defined.

[ 315 ]

IN the judgment we make of the state of others, we must, for evidence, have recourse to every thing either in their words or actions, which explains the moral state of their hearts, and is descriptive either of their conformity or want of conformity to GOD and his kingdom. All who have faith are forgiven. By this train of thought we are therefore brought to the following point.

To consider the evidence of faith, or in other words, to consider the evidence of a gracious forgiveness and acceptance by GOD. I will divide the subject into two inquiries.

I. WHAT is the evidence, on which we ought to judge our neighbour to be forgiven and accepted by GOD?

II. ON what evidence may we judge ourselves to be forgiven?

I. WHAT is the evidence, on which we ought to judge our neighbour to be accepted by GOD.

As GOD hath committed our eternal interests, specially to our own care, it is a matter of much the greatest moment, that we judge rightly of ourselves, and here our principal labor should be directed. Still, there are cases, in which we are called to judge of the spiritual slate of other men. It is necessary for our christian communion with them; for determining the propriety of committing into their hands the offices in the church of CHRIST; and for treating them in a manner the best calculated for their salvation, for their awakening, if they be unsanctified, and for their edification and comfort in the faith, if they be the true people of GOD

[ 316 ]

ALL, whose faith is right, are created in CHRIST JESUS us unto good works. They have, from his fulness, received grace for grace, that is, some degree of moral virtue conformable to all the moral perfections of the divine character. There is a beginning sanctification of the whole heart, the beginning of experimental grace and the duties of a holy life. In seeking evidence of other mens sincerity, the inquiry is not to be confined to their faith or any other particular grace or action; but extended to the whole moral character, both practice and the inward state of the heart, so far as the heart can be evidenced to our understanding and entitled to the credit of others. The heart of man is expressed to others by an infinite variety of words, actions, and their whole appearance in society. Actions may so effectually contradict words, as to destroy their credit; and where some capital actions of life are irreprovable, there may be many things expressive of levity and art insincere heart. In all cases, the following things, are necessary evidence of a holy heart and true faith.

1. A PROPESSED belief of the doctrines of grace and holiness, as they are revealed to us in the word of GOD.

BUT few will deny this, who really believe the scriptures, and suppose there is any thing in religion, and any eternal consequences depending on our present conduct. There may be persons in christian lands, who really are of no religious faith. These, either for the sake of reputation or some worldly and selfish cause, may choose to be thought of the christian faith. As they wish to have their own christianity received without evidence, they may be willing to extend the same liberaliy to others. Travelling together

[ 317 ]

in the road to infidelity, yea, even with souls under their guidance, they" may agree to disagree, in the most holy truths of revelation. These persons betray their want of gospel sincerity, by avowing, that articles of faith and profession are of no importance; though it be a most certain truth, that mens practice, in the sight of GOD, will be according to their faith.

ALL, who are willing to have the gospel practice; all who love the souls of others; all who know the pleasure of holy communion in the faith of CHRIST’s gospel; all who believe that religion is a moral principle of the heart; all who have only the low degree of christian understanding, which perceives the connexion between doctrinal belief and practice, will see a personal profession of christian doctrines to be necessary evidence of a holy heart and of true faith.

IT is evident, by reading the Scriptures of CHRIST and his apostles, that we are required to show great boldness in the faith, and even to give up our lives in defence of it. But how can this be, if a personal profession of faith be not required from us? It would have been a strange doctrine to the apostles and primitive martyrs, to hear it said, by men who meant to be called christians, that articles of faith were of little importance, if a man’s life be civil. They did not so learn CHRIST and his gospel. On these principles, they might, have been good apostles; and at the same time have saved their lives in the courts of heathen lawgivers and judges. The law of JESUS requires christians, not only to profess, but to abide in their faith, even to death; and those who disobey in this requirement do not give christian evidence that they have faith unto forgiveness and eternal life.

[ 318 ]

FURTHER, every sincere christian loves the law of GOD and the doctrines of the gospel. He sees in them a beauty and glory, which charm his heart. He is made happy in reading and obeying them; and it is impossible he should hide this happiness from others. So far from this, it will be his daily endeavour, in a public and humble manner to declare his faith. He will esteem it his duty, thus to honor GOD; and thus to call his unhappy fellowmen, to the salvation of peace and. holiness. Although we have no right to prescribe the faith of others, benevolence will dispose every true disciple of CHRIST, to teach mankind the doctrines and duties of that gospel, by which he has found comfort, and a deliverance from the wrath, that is to come on the ungodly.

2dly. ANOTHER evidence of a true faith, which we have right to require from other men, before we receive them as our christian brethren, is a visible obedience to the moral law.

THE moral law is the law of a christian temper and practice. Grace without a holy practice exists no where, except in the’imagination of guilty men, and. is no where described in the christian. scriptures. Moses and CHRIST gave the same law of holiness, for the hearts and visible practice of men. CHRIST says of the law, I am not come to destroy, but to fufill. In another place, For had ye believed Moses, ye would have believed me. In respect of holiness, both of heart and life, the gospel and the law command. the same things. The gospel of free grace and forgiveness, saves men by creating in them a spirit of love and obedience to the law; and though this obedience hath no merit, it is the preparation for heaven, and the only evidence of a gracious

[ 319 ]

forgiveness. Faith receives the justifying righteousness of CHRIST ; and conformity to the law in heart and in visible works of holiness is the evidence of a right faith. Hence it appears, that visible morality, is a necessary evidence of true faith in JESUS CHRIST. Faith is an exercise of a holy heart; and a holy heart will always show itself in a pure practice, in a visible observance of the moral law, and of special gospel institutions. We therefore find, all moral duties to GOD and man commanded in the gospel; and all immoralities, are considered as sufficient evidence, against christian sincerity. A holy life; a pure practice ; actions denoting reverence and a love of GOD ; justice and mercy to men; personal purity and sanctification; and. a dedication of all our active powers to the glory of GOD and the good of mankind both for time and eternity, are enumerated as the proper life of christians, and the only evidence of their sincerity. There are the most express laws, enjoining chritsians to reject from their communion and the fellowship of their holy body, all, who by their practice, do not appear to love the holy commandments of JESUS CHRIST. The unjust, the dishonest, the profane, the impure of every description, the disturbers of society by their wilful injury of mens reputation and interests, the intemperate destroyers of their own ability to do good, the neglectors of GOD and his institutions, and those who by any wilful crime injure society and their neighbour, can give no evidence they are christians indeed. The law of CHRIST considers all such, as insincere persons, until by reformation, they give evidence of their repentance and faith

3dly. THERE may be what is commonly called a moral life, while the heart is unholy.

[ 320 ]

A conviction by experience, that there is no other way of safety in the society of the world, may influence men to a moral life, in this sense of morality. They may be tender of other mens reputation, merely to preserve their own. They may be honest in their dealings to engross a great worldly property to themselves. They may join in the public worship of GOD, from a conviction that often meeting together harmonizes the passions of men, which are naturally ferocious, and tends to preserve a civil government that protects their honor and their properties. All this is often done, where there is no love of GOD’s holiness—no sense of moral obligation.

THE question arises, is that, which is commonly called a moral life, sufficient evidence of forgiveness and of being a christian indeed?

CHRIST tells us, Wherefore by their fruits ye shall know them. The fruits of a good and holy heart are proper evidence of sincerity and forgiveness. And what are these fruits? The description, a moral life, may he extended to include every thing expressive of the heart; but it is not commonly thus used. A supreme love of GOD, and all holy objects is the christian sincerity to which forgiveness is promised, and this will always express itself, in ways beyond what is commonly meant by a moral life. A man may treat his neighbour morally, while it is very apparent that he does not love him,, and delight in his prosperity. All mankind see the difference between formal complaisance, and the respect of fervent love; between formal obedience, and a sincere one; between an action delightful in itself, and one that is done to serve another purpose and in which the heart takes no pleasure. There are innumerable cases in which the heart is most perfectly expressed, by things which cannot be

[321 ]

described, and duties which can never be reduced to a written rule. The sensibilities of the heart appear in ways which words cannot picture. They are conceived, they are felt, but never described in language. We always expect to find this evidence of sincerity, in forming the friendships of the world; and a want of it at once excites our distrust.

CHRJSTIAN sincerity requires an evidence which rises above formality. If men feel a supreme love of GOD, of his character and government, of his law and doctrines ; there will be a natural expression of this love. They will be ready to express, in language which will be intelligible to all who have felt the same, their happiness in beholding and serving GOD. Their communion will be sweet in frequent conversation, instruction, advice and prayer to the glorious object of their common adoration; and the whole scene of their christian connection and obedience will be raised above formality. By a mutual engagedness to glorify GOD, to advance the kingdom of CHRIST, and save the souls of others, they will give evidence of their own sincerity and faith—that the glory of GODis near their hearts—and that they think and act to promote it, Their thoughts will appear to be on the things of GOD and another world. This will banish that frivolous discourse and those foolish actions, In which many are constantly engaged, thereby proving that they never think of their own solemn destination, and the account they have to give before GOD. On the evidence which hath been mentioned, the communion of CHRIST’S people in this world ought to be sounded; and no part of it can be omitted, without substituting the form without the power of godliness. True

[ 322 ]

obedience is of the heart. Whatever expresses this, describes the man as he will be finally judged by the christian law. Those who are afraid to have the heart searched, think differently from JESUS CHRIST. They discover insincerity, a want of conformity to GOD, and of preparation for the day when he shall judge the secrets of men by Jesus Christ.

WHAT is the benefit of formality? Hath it any benefits in the earthly church ? Is there any advantage in allowing, that formal persons are sincere. To them, it can be of no eventual advantage, for it only tends to continue them in a most dangerous slumber, from which they will suddenly awake in an awful eternity. Humanity and christian love forbid this. To the cause of CHRIST in the world, it can certainly be of no advantage. For hereby enemies of the truth gain an advantage, to corrupt both the doctrines and practice of the gospel ; and the secure, seeing the formality of their appearance, are led to conclude there is no sincerity in religion, and that all believers are deceitful persons.

II. I AM to consider, on what evidence we may judge ourselves to be forgiven?

THIS IS a most solemn point of inquiry; and who that realizes what it is to be happy or miserable forever, will not feel the weight of the question. If we misjudge concerning the sincerity of our brethren, though they may suffer same present disadvantages thereby, their eternal state is not endangered through our misjudgment they will not suffer; and omniscience, which cannot err, will determine right. If we misjudge, in our own case, the loss is infinite. There is not another life of trial to correct the

[ 323]

mistake. A false opinion cannot be pleaded in its own excuse. The lot for eternity is cast.

The sincerity of our own faith, or evidence of our forgiveness must be derived from our works, in the large sense the word is understood in this discourse. Although faith hath a determinate moral nature of its own, it is not safe to conclude we have it ; unless we feel other gracious exercises of a holy heart. It is always to be presumed, that faith will be accompanied with a sensible love of holy objects, repentance, resignation, patience, and evangelical affections. It must, likewise be presumed, that a true faith will make all who possess it, conformed in their practice to the laws of CHRIST. They cannot believe without loving ; nor can they love without observing his known commands. Sundry remarks will be made to assist in this examination.

1. To prove the sincerity Of our faith, and that we are forgiven by GOD we must find in our hearts other gracious affections, which always accompany an evangelical faith, it is not credible, that we have received GOD and CHRIST by faith, if we do not love the essential and unchangeable perfections of the divine nature; such as his truth, justice, sovereignty and infinite holiness. It is not credible that we have faith, without a delight in the doctrines of CHRIST.— Whoever receives CHRIST will receive his commandments and all those truths, which he came into the world to teach and died to magnify.— All the works of providence are conformable to divine rectitude, and harmonious both with the gospel scheme and the designs of a most holy wisdom in redeeming; if therefore, we have not resignation to the general scheme of divine government, and patience under particular

[ 324 ]

allotments, it is evident that we have not the exercise of a saving faith. The habitual exercise of impatience proves the habitual want of faith.

IT would be easy to exemplify the harmonious nature of a justifying faith with all holy obedience of heart and visible practice. Receiving GOD, is receiving him in his whole nature, law and government. Receiving CHRIST, is receiving him in all his mediatorial offices and requirements. All this is included in those christian works, by which we are to judge ourselves accepted and forgiven of GOD.

FINDING the promise, He that believeth and is baptized, shall b esaved; but he that believeth not shall be damned, men are very solicitous to establish the validity of their own belief or faith. They single out this grace, and try to find evidence and convince themselves that they have it. Having attained a persuasion of their faith, they are at ease concerning their eternal well being. If they looked further into this all concerning subject, they would find that other graces and a holy practice are as necessary in the christian as his faith ; also, that faith cannot be found alone. The heart which can believe; can also repent, mourn for sin, forsake sin, love the divine law and government, be resigned and patient, be devoted to the glory of GOD, have a most benevolent love of men and of souls, and live in all holy conversation, godliness, temperance, weanedness from the world, prayerful, and in the practice of a heavenly conversation. Wilt thou know 0 vain man, that saith without works is dead. The devils believe and tremble; but they are not holy.—They believe only doctrinally—their faith is their torment, and there is not in it any obedience.

ONE good way of detecting an insincere faith is by looking much on the law, and considering

[ 325 ]

its requirements. Although the christian finds himself condemned and slain by the law, his faith approves every one of its commandments as holy, just and good. When he receives CHRIST, he receives the law to be the rule of his future temper and actions. So far is he from animosity against the law, on account of its condemning sentence ; that he sees this to be a mark of its excellence, and adores the divine government for being guided by so good a commandment, which requires men to love the Lord with, all their heart, and all their strength and all their mind.

2. VISIBLE morality or a holy practice is required in christians; and without it we cannot have evidence of our own forgiveness.

MEN may fall into great and strange delusions. There have been many persons of a most immoral life, who appeared to think their salvation secure; from an apprehension of inward illumination and the grace of GOD reigning in their hearts. This is a most dangerous delusion, and is turning the grace of GOD into licentiousness. There can be no forgiveness without a good heart. There may be a moral practice where the heart is not sanctified, for a practice visibly right may arise from unholy motives; but an immoral practice never can come from a good heart. It is impossible there should be a holy motive to a bad deed. Men may think their motives to be holy, and thence form a false opinion of their bad actions but in all such cases, the judgment is vitiated through a depravity of heart. An habitual bad practice proves a bad heart.

THOUGH the people of GOD are sanctified but in part and may do many bad actions ; we have no reason to think that he ever leaves them to an open, long continued and habitual departure from

[ 326 ]

a good practice. They are overcome by temptation; they are sometimes left by GOD to great and scandalous transgression, that he may hereby show them their dependance; but if they are his forgiven ones, on consideration, they see and mourn for their iniquity, and are the first to condemn themselves. It was thus with David, with Peter and all those saints whose fall is recorded in the word of GOD. An habitual bad practice wilfully continued, is, therefore most sure evidence of an unforgiven state. Those, who live habitually in a bad practice, however strongly they may hope, and however firmly they may suppose themselves to be the favorites of sovereign grace, are still under the bonds of iniquity.

3. IN judging of our forgiveness, we ought to consider the motives, by which we are inclined to actions visibly good. Herod heared gladly, and the action was visibly good; but we know that his motive, like his character, was bad. Jehu cried, come see my zeal for the Lord; but his motive condemned him. It may be so with us, and before we determine ourselves to be accepted by GOD, we ought to search what our hearts mean by the visibly good actions, which proceed from them. Do we pray to GOD from a love, of him; or from fear and the formality of education ? Do we worship in the temple to glorify his great name; or to be seen of men, and be called civil, well-conducted persons? Are we just, right, pure, and kind in our connections with men because it is right thus to be, and a compliance with obligation to them and the great creator; or is all this done to invite their favor and make them the same to us? In the later case, there is no evidence we are forgiven.

[ 327 ]

IT is not proper to approve ourselves, without greater evidence than we possibly can have concerning other persons. We know their hearts by their actions; we know our own by consciousness. However regular, pure, and visibly obedient our lives may be; however punctual we are in the services of religion; however liberal to others, or severe in bodily mortifications; all this can be no evidence of sincerity, when we feel a conscious opposition of heart to the holy character, law and government of GOD.

3. Living in the practice of any sin against the dictates of conscience; or in the omission of any known duty, is a great evidence against the sincerity of our faith.

Jr is not said, that christians do never live in the neglect of known duty. They have much imperfection, and may sin against conscience; but it is not supposed they will do it habitually, and for a great length of time together. The question is not, how far one who hath been forgiven may backslide and, for a season, sin against his known duty; but it is concerning the present evidence of forgiveness. certainly there can be no present evidence of forgiveness, while living in known sin or omitting known duty. CHRIST says, No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Living in the omission of known duty, or the practice of known sin, is serving sin. It is serving a master, which is directly opposed to GOD; and at the time, GOD is not received. There can be no present evidence that the Lord is our reconciled GOD, when we are not serving him. In such a state all the evidence is against us.

[ 328 ]

THERE is a very dubious condition, in which many of mankind who have christian knowledge and means are found. It is the following. They believe doctrinally in the christian scheme of faith, and in the need of a gracious renovation by the Spirit of GOD. They look back on some former time, in which they were anxiously concerned for salvation, and obtained a hope that GOD had forgiven and accepted them. They have much relapsed from their former punctuality in religious duties, from their sense of divine and eternal things, and from watchfulness over themselves and against temptation. They are become greater conformists to the world; although their lives may be free from visible immoralities. Still they have a hope, built on a remembrance of their supposed, ancient, christian experience. These persons live in the omission of known duty, for according to their own idea of themselves, the fervor of piety is gone from their hearts. They are living and hoping, on ancient and not on present experience. I have called this a dubious condition; but perhaps I have called it by too mild a name, for nothing appears to show it is not a fatal one.

WHY should men have a present hope, without present evidence ? can there be a rational comfort in it? Must not all men, looking back by memory on past experience of which present feeling is gone, say, we may have been mistaken. And if we may have been mistaken, in all that is past, and have no present exercise of grace—no present evidence, why do we hope? Why do we suspend an eternity, on the supposed possession of a temper, from which we find no present exercise? This is not hoping from evidence; but from a memory, that we once supposed we had evidence.

[ 329 ]

FURTHER, is there any thing in the word of GOD which thus describes religion? Do not all the descriptions of grace in the heart, represent it, as a present temper and exercise—a living principle—a present love of GOD, and present obedience to his commands, in the most spiritual part of them? Ought we to be easy with our state, on any evidence, which would not give us fortitude and peace in death; and will any thing which is short of present love, faith and repentance give this?

But it may be inquired, are we to derive no comfort from past experience, and is there in it no evidence of our forgiveness? To which I answer.

WITH respect to comfort, it cannot be sound in pail experience, without a present enjoyment of GOD. A most unholy hypocrite may have the comfort of thinking, that he is safe from future punishment. The secure sinner and infidel, may have the comfort of supposing there is no punishment prepared for the wicked; but this is not christian happiness. It is a peace common to backsliding christians, to hypocrites, and to openly defying sinners. The true christian comfort, is a present delight in GOD and in duty, and cannot be had by a memory of any thing that is past.

WITH respect to evidence of forgiveness from pail experience; it may be of great use in union with the present exercise of holy affections. From what is past, the christian judges better of what he now feels; and by a remembrance of GOD’s past kindness, which he knows to be similar to what he now feels, he is assured of divine love and rejoices with joy unspeakable and full of glory. But to derive this benefit of past experience, it seems there must be also the present exercise of faith, love and repentance. A bare recollection of something, that is at present wholly

[ 330 ]

unknown by the heart, must be a weak ground of hope. There is no present test for distinguishing between delusion and reality. The mind can only say to itself, I once felt something that I supposed to be satisfying, and which I then thought so excellent in its nature and its attending comfort, that it must be from GOD. I know that I was relieved and delighted, but I now feel nothing of the same blessedness; and therefore, it might all be a delusion, which is now leading me to eternal ruin. It is only by a renewal of similar affections and views in the mind, that past experience becomes present evidence. Infinite wisdom hath ordered, that there is no good evidence of our forgiveness, but by present evangelical obedience; and it is the ordering of good ness to his imperfect children. If it were otherwise, and there could be evidence of our forgiveness without the present exercise of a holy temper, it would tend greatly, to prolong seasons of backsliding from him. Being left without evidence, his people are now as liable to be warned by the terrors of a condemning law, as they were before they ever fled to him for refuge. It is not reasonable to wish for evidence of a divine reconcilement to us, any further than we find a present conformity to the GOD and law of infinite holiness. We are ready to tell the unholy and profane, that they are unreasonable in desiring GOD to be reconciled to them, while of their present wrong temper. For the same reason, no man ought to wish for evidence of GOD’s gracious acceptance, further than he feels himself to be returned to his duty. A wish contradictory to this, is symptomatic of some hidden insincerity in the heart, which will prove fatal in the end.

THERE is a very false idea, entertained by some of being cloathed with CHRIST’S righteousness, and depending on this as evidence of their

[ 331 ]

forgiveness. The apostle speaks of not having his own righteousness, which is of the law, but that which is through the faith of CHRIST. So we are said to be justified by the righteousness of faith; and exhorted to put on CHRIST. From such descriptions as these, hath arisen the expression of being cloathed with CHRIST’S righteousness. They mean that we are justified, by the grace of GOD, through and for the sake of CHRIST’S righteousness. Being cloathed with CHRIST’s righteousness, is being forgiven and accepted by GOD, for the sake of what he hath done and suffered. But it does not mean, that the personal righteousness of CHRIST, is made our personal righteousness. Although our own personal righteousness or sanctification cannot purchase any favor at the hand of a holy GOD; it is necessary to prepare us for the enjoyment of GOD; it is necessary to receive the benefits of sovereign mercy; and it is also necessary as evidence that the fruits of CHRIST’S righteousness are imparted to us. Our own personal holiness is the only evidence that we are forgiven through the righteousness of CHRIST. Being cloathed with humility and other graces of the christian temper, is the proper evidence, that we are cloathed with forgiveness and the promises of eternal glory.

4. A DELIGHT in the duties of worship, especially in prayer, is an inseparable attendant of the faith to which forgiveness is promised.

If any of you lack wisdom, let him ask of GOD, that giveth to all men liberally, and upbraideth not: and it shall be given him. But let him ask in faith. Prayer is the mouth by which faith offers its desires to GOD through JESUS CHRIST. When we consider the word of GOD, that none are forgiven but those who believe; when we further consider the office and use of faith, it seems impossible

[ 334 ]

that a true believer should live in the habitual neglect of prayer. Of all divine worship, this is most agreeable to him. It is by prayer, that we place ourselves most sensibly in the divine presence; and if we love GOD, the means of approaching him and quickening our apprehensions of his infinite glory cannot be neglected It is by prayer that faith asks; and if we feel our needs we shall make them known. It is to prayer the promise is made; and if we believe the word of GOD, we shall obey in our manner of application. The usefulness of this duty is sufficiently testified in the word of GOD. If infinite wisdom had not known it to be necessary for a godly life in CHRIST JESUS, we should not have had the commands, Pray without ceasing.—Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance.—continuing instant in prayer.—Night and day praying exceedingly.—Exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men. These precepts with many other, expressed in the strongest language, clearly prove the usefulness and necessity of prayer in the christian life.

THE same is known by the concurrent testimony of christian experience. The people of GOD have ever borne witness, for the benefit, and comfort, and quickening efficacy of prayer in prosperity, in adversity, in resisting the temptations of sense, in mortifying their remaining sin, in quickening all the gracious affections, and in giving a lively sense of present duty. This is so uniformly true, that christians may always judge themselves in a backsliding late, when their pleasure, fervency and frequency in prayer abates.

THE same truth may be learned from the nature of religion. True religion is a love of GOD. Prayer is conversing with him, in such a way as

[ 333 ]

becomes creatures to speak to an infinite creator. This creator is always and every where present to hear the supplication. He permits us to speak to him through the Mediator, whenever we feel a heart disposed to praise, or any wants which need to be supplied, or any dangers we wish to avoid. If GOD be the object of our supreme love, it is impossible to refrain from speaking to him in the holy and humble manner which is permitted. Stated seasons of prayer will be pleasing, and in the midst of daily and necessary occupations the heart will ascend to the giver of every good gift, and praise the fulness from which all our mercies proceed. Our hearts naturally seek the objects of our supreme love, and it is as difficult to keep the true disciple of CHRIST from praying, as it is to divert those who are devoted to the world; from their farms, their merchandize, and their amusements.

If this be truth, we have no right to depend on our own forgiveness, unless the worship of GOD, and especially prayer be a most pleasing and constant duty of our lives. It is probable, that many even among the believers of christian revelation, think themselves to be religious and graciously forgiven, although they find none of this delight in worshipping GOD. Some may think thus, who are wholly unacquainted with the closet ; who never kneeled with their families before the GOD of all grace, to praise his goodness and ask his daily preservation and the forgiveness of their sins; and who rarely look within the sanctuary of GOD. All such, will probably think this representation drawn too high. They cannot accord with it, without condemning themselves, and frustrating the loose hope, by which they spend their time of trial in this world—the only trial they will have for eternity. Let such persons search the scriptures of JESUS CHRIST

[ 334 ]

and of the apostles who were inspired by his Spirit, and if they can there point out a scheme of religion which will save the souls of men, different from what has been represented, their safety and their right to hope shall be allowed. If they can show the consistency of loving GOD supremely, and still neglecting to obey, to think of him, and converse with him; it shall be allowed they are fair candidates for heaven.

OVER the whole world there is a natural conscience in men, which disposes them to seek safety, in the present and coming world. They are generally ready to hear every scheme, which is proposed for that end. Hence it happens that innovators in religion find an easy access to mankind. They are heard with avidity, and the guilty, unholy multitude, hope they have found a way of eternal bliss, less condemning to their appetites and crimes, and requiring less holiness than they have been used to hear. There would be no difficulty in christianizing the world if the doctrines of CHRIST might be accommodated to a sinful heart and practice. Men will consent, for the sake of pacifying conscience, to own they belong to GOD, if they are not indeed obliged to serve him. They will probably go further, and consent to serve him in some visible things, if they may be excused from serving him with the heart. There is no evidence that our faith is sincere, and we are forgiven ; but a dedication of ourselves, both body and spirit to the Lord. We mull be wholly his or we do not belong to him, for we cannot serve two masters. The works which will justify and prove our faith to be good, include the temper—the moral state of the heart—and all the actions of living in the world. This is glorifying him in our body and in our spirit, which are his, and the only evidence of our eternal redemption. AMEN.

PHILIPPIANS ii. 12, 13.

HIS exhortation, is founded upon a previous description, of the glorious and exalted state of JESUS CHRIST. Wherefore GOD also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. From this high description of his dignity as GOD, Redeemer and Judge, the writer exhorts, work out your own salvation with fear and trembling. The greatness of the Judge, to whom every knee shall bow, and by whom every one shall be sentenced; the greatness and eternity of the good sought and the evil to be avoided together with the divine action

[ 336 ]

of GOD, on the minds of all who work successfully, are considerations why it should be with fear and trembling.

THE following things will be considered.

II. WHAT is meant, in the text, by working out our salvation.

IT IS supposed there can be no dispute what is meant by the word salvation in this passage, and I describe it, not to settle a difficult point; but as preparatory to the succeeding part of my discourse. The natural and scriptural meaning of the word salvation, is deliverance from some evil, either natural or moral. Personal and national deliverances, from particular judgments, are called salvations. A subject of discourse, often limits the meaning to particular escapes and blessings, some of which are of short, and others of longer continuance.

IN the word of GOD, salvation commonly means, that forgiveness and sanctification through JESUS CHRIST, by which unholy and guilty sinners, are prepared and shall be finally received, to the eternal glory and peace of heaven. This is the great salvation, ultimately including all blessings, all holiness, happiness and glory which redeemed men can receive. This is always meant by the word salvation, in the gospel writings ; unless, when the nature of the subject limits it, to same particular favor. This is the salvation, which the text exhorts us to work out with fear and trembling, because it is GOD who worketh in us both to will and to do, of his good pleasure.

[ 337 ]

IT may be useful for us particularly to consider what it contains.

HOLINESS is the principal thing. It is a deliverance from sin, a moral conformity to GOD and his law, and evangelical union to him through his Son JESUS CHRIST. Hence CHRIST was promised to save his people from their sin.—Who gave himself for us, that he might redeem us from all iniquity, and purify us to himself a peculiar people, zealous of good works.—According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Salvation begins in. holiness and ends in glory. It is begun in this world and grows with the personal holiness of GOD’s people. This was meant by CHRIST when he said, For behold, the kingdom of GOD is within you. The sanctification of GOD’S people, with the happiness rising out of it, is the beginning of their glory. It is the spiritual water given by CHRIST,. which shall be in them a well of water, springing up into eternal life. There is no room to question, that holiness is the most essential thing in this salvation. We may hear and have the offer, but without holiness have not the thing itself.

HAPPINESS is also included in this salvation. Infinite wisdom hath so formed the universe, and the mind of man; that happiness the most pure, the greatest and most perpetual, arises from a holy temper and practice. This is the happiness of GOD himself, and he communicates it to his people according to their measure of actng and receiving. When they become perfect in holiness,

their happiness will be the greatest possible.

WHILE we consider happiness as part of the gospel salvation, it must be remembered, that it is confined to such happiness as arises from a holy temper and practice. Sinners find pleasure in

[ 338 ]

their vices, yet none will pretend this to be part of the christian salvation. The greater their pleasure is, the further they are from being saved, and the more difficult it becomes for them to enter into the kingdom of glorious peace. The ungodly relish of their hearts is gaining strength, and they become more disqualified for failing the pleasures of religion. This description ought not to be confined to the unhappy persons, who are plunging deep into the pleasures of gross sensuality. It applies, with propriety, to the pride of self-righteousness, which, by every moment of its continuance, is shutting the heart against the true pleasure of christian humility.

II. WHAT is meant, in the text, by working out our own salvation.

To fix the meaning of a writer, it is often necessary, we should know the character of the persons addressed. Especially, it is proper to consider this, when their character is strongly marked in the accompanying parts of discourse, which is the case with respect to this exhortation. It is an exhortation to christians, whose hearts were already sanctified in part, and in whom that work of grace was begun, which would certainly end in the salvation of final glory.—This may be known from the preceding words—Wherefore, my beloved, as ye’ have always obeyed, not as in my presence only, but now much more in my absence; work out your own salvation with fear and trembling. He calls them beloved brethren, an appellation applied by the sacred writers, peculiarly to the people of GOD. The exhortation is to those, who had already obeyed, not only while he was with them; but also, in his absence from them. They had given evidence of sincerity by a season of

[ 339 ]

perseverance, in an age, when every professing christian was assailed by the most trying evils, which heathen and jewish enmity could inflict.

HAVING ascertained the character of the persons, to whom the writer addressed himself, the meaning of the exhortation becomes apparent, and is conceived to be as follows.

THE latter part of the verse confirms this explanation. For it is GOD which worketh in you both to will and to do of his goad pleasure. Real christians know the difficulties of obedience. They wrestle against principalities, against powers, against the ruler of the darkness of this world, against spiritual wickedness in high places. They are surrounded with temptations, the allurements of sense, the seducing influence of bad example and the company of evil men, with whom they must be connected, in many things, until GOD calls them from the world. The objects of their natural affection, and of family endearment, who must be their daily companions, are often the enemies of the gospel, and opposed to that holy life which they know to be their duty. They feel a remainder of sin in their own hearts, by which they are laid open to the power of external

[ 340 ]

temptations. Of this, the apostle hath given us a most excellent description, in his own experience. For I know that in me (that is, in my flesh) dwelleth no good thing: for to will is present with me, but how to perform that which is good, I find not. For the good that I would, I do not: but the evil which I would not, that I do. I find then a law, That when I would do good, evil is present with me. For I delight in the law of GOD after the inward man. But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death!

IN view of these obstacles, it appears to the christian, a difficult thing, to work out or effect that perfection in holiness, which is his salvation. On this account when his faith is weak, he is often ready to despond; and it seems, as though he must be destroyed by his spiritual enemies, and the treachery of his own heart. Knowing this, the apostle adds to his exhortation, the supporting truth; for it is GOD which worketh in you, both to will and to do of his good pleasure.

THO’ your remaining sin be great, and your temptations many, GOD is with you. You are not working alone. In this case, you ought to look back to your former unholy, unpardoned state. You now know, that if GOD had not wrought in you, by his renewing spirit, you would have been in the gall of bitterness and under the bonds of iniquity. Now you know, that it was GOD who first wrought in you to repent and believe, and that you were made obedient by a divine efficiency. You have no reason to despond; for GOD, who hath begun his own work, can finish it, and overcome all your spiritual enemies. You have the promise of his spirit, to

[ 341 ]

enlighten and sanctify, to remove your remaining sin, and fit you for his own presence. Under a sense of weakness you may plead the covenant, and ask his grace to control your wills and direst your practice.

THIS is all the encouragement to diligence which a weak christian can need, and it was proper to be added with the exhortation, work out your own salvation. It has the nature of a promise, to those who have become evangelically obedient, that GOD will in future be with them. To the unbelieving and impenitent, to those who have never obeyed, there are no promises made; nor is it fit there should be any. If GOD hath not begun to influence their wills, that is, work in them to will; there is no certainty from any thing he hath said in the scriptures, that he ever will thus work. As they are now in a state of unpardoned opposition to divine holiness, and have never, in any respect, complied with the condition to which final salvation is promised, they may always remain as ignorant and obdurate as they be at present. Those who have become obedient, in their future exertions must depend on the aid of promised grace. This dependance is using means in the exercise of faith, which to those who do it is never in vain. Whoever, prays, hears and meditates, looking to GOD for the sanctifying efficacy of his holy Spirit, will by experience find him working in them to will and to do; and they will be sensible no greater encouragement is needed.

To the exhortation, there is another direction added. Work out your own salvation, with fear and trembling. Be diligent, be strenuous, be reverent in all your endeavours.

BE diligent, for there is much to be done in resisting sin—and seeking holiness, and the

[ 342 ]

consequences are great and eternal. Be strenuous; for weak and intermitting efforts, are not, adequate to the difficulties which you will meet. Be reverent; for success depends wholly on a divine co-operation, and none have right to expect his spirit, unless they have a most reverent sense of his being, action and purity. In working out his own salvation, the christian ought to have a deep sense of the danger of sin. Known and wilful sin will always prevent the sensible communication of strength from GOD. His children may be permitted to fall into wilful rebellion; but when this is the case, they must be brought into a state of trembling concern, before they will experience again a sanctifying efficacy with the means which are used.

EXPERIENCE in the christian life, will show the admirable fitness and truth of the exhortation in the text. It will convince of the need of working. That no one can grow in faith and holiness, without a most diligent attention to the means, which infinite wisdom hath appointed. Whenever reading the word of GOD, prayer, meditation, self-examination, and a most watchful care over the heart and practice are omitted spiritual affection will cease to be sensible, and both the power and comforts of religion will, be gone. Although means cannot sanctify, GOD never gives his influence to purify his people without them; and to hope for this, in the omission of means, is high presumption.

CHRISTIAN experience will give conviction of its being necessary for GOD to work in them. After the longest and most successful use of means, a use so successful that they dare not omit them; there is still the most, thorough conviction, that all is in vain, if the spirit of GOD be denied. When they are most vigorous in the use

[ 343 ]

of appointed means ; they are always most importunate for a divine influence to accompany. The necessity of using means, and the ascription of all holiness to the immediate action of GOD, are truths which some pretend to consider as contradictory. It is not seen, in what sense, they are so, any more in moral than in natural events. But whatever objections there be, in this matter, christian experience will soon remove them. All the holy, will bear a joint testimony, that it is of the Lord’s working they are sanctified; also, they will assure us GOD did this, when they were. most diligent and persevering in. the means of religion.

FURTHER, christian experience will produce a deep concern, less we endeavour and exert ourselves, in such a way, as will grieve the holy spirit to deny his aid. GOD is as jealous of his own honor and of the respect due to his directions, in the dispensation of sovereign grace as he is in judging and rewarding by the law. Those things, which men think to be small deviations from the prescribed rule, are often a sufficient reason, for the most holy spirit to deny his quickening influence. If we work in a way not commanded; if we add human invention to commanded services; if we divide the means, which GOD hath joined; if we use means, while living in any known and wilful transgression; or if we depend on the means, and think to obtain by our own strength through their efficacy, forgetting to look to GOD, the use will be without a blessing. Infinite wisdom and goodness is very particular in the sovereign bestowment of his aid, in order to keep us watchful against sin, and preserve in us a sense of our dependence. These things are taught to a chrisitan, by his experience in the life of faith and godliness; therefore he works with fear and

[ 344 ]

trembling, lest he should grieve away the spirit of life.

IN explaining this text, it has been applied to christians, who have obeyed and become sanctified in part. I here feel myself brought near to a subject of great importance, which, though plain to the experienced christian, is very liable to misrepresentation and imprudent expression. It is concerning such use of means, as may be found in persons, who are not sanctified, and forgiven through faith and repentance. Inquiring minds will come to this subject, and find difficulties in it ; also, they are in danger of embracing some wrong conclusions, unless they have been experimentally taught, or instruction is given them, in the most guarded manner.

THERE are two errors of a fatal tendency, into which we may fall. Either, that there is nothing to be done by unsanctified men; or, that the external services to which they are excited by fear and self love alone, are the beginning of real holiness and preparation for heaven. It is dangerous to believe either of these. There is no real preparation for heaven, without some degree of moral conformity to GOD and his kingdom, and the unsanctified sinner hath no beginning of such conformity. All his external works in praying, hearing and seeking sre for himself and not for GOD. If a terrible law were repealed, and a way prepared for sin to triumph, he would seek no longer, and hear and pray no more. Therefore, there is no preparation for heaven, nor any salvation actually begun in his soul, by all his assiduous services. We cannot tell him that GOD is working in him. The design of infinite wisdom, in awakening and setting the terrors of the law before his mind, is to make him acquainted with his own heart, and convince

[ 345 ]

him of a hardness and enmity against divine holiness and sovereignty. In this case, to tell him that his concern and performance of external service, on legal motives, is sanctification begun, would be counteracting the work of GOD, on his understanding and conscience.

ON the other hand, to give any representation which will make him conclude he may cease the form of prayer, and exchange these services, for the profane and thoughtless circle of men, is directing him to sure destruction. We never see GOD sanctifying the thoughtless and secure. It is the manner of infinite wisdom, to open mens understanding on their peril and guilt, before he sanctifies them. It is also his manner to use their own legal observances, as means of teaching them the sin of their hearts, and their absolute dependence on sovereign, renewing grace. Tho’ renewing grace doth not always follow such conviction, we do not see it given in another way; and by looking through this subject we may see the propriety of this divine dispensation. The whole experience of the church, can give no reason to suppose GOD will sanctify secure sinners, who live in open neglect of a Sabbath, of prayer, of meditation on their own state, and of anxious concern for escape. These thouightless souls are in the broad way without knowing it.

To illustrate this subject, I will propose and answer several questions.

QUESTION 1. The text has been explained, as an exhortation to christians, who have already experienced sanctifying grace; may not unholy men, be exhorted to work out their salvation with fear and trembling?

[ 346 ]

ANSWER. ALL unholy men ought to be directed, to work out their own salvation, with fear and trembling ; but we cannot give them the same encouragement, which may be given, to such as have become evangelically obedient. We cannot, in truth, tell them, that GOD now doth or ever hath, wrought in them both to will and to do.—The preceptive part of the exhortation belongs to all men; the encouraging and promissory part, only to the obedient.

THERE is but one law, one kind of obedience, one set of promises, one scheme of duty and practice placed before mankind. The command and exhortation are to all. The promise is to all, who comply with the conditions on which it is given. The threatening is against all, who remain of the temper and heart against which it is denounced. There are two characters among men, the holy and unholy. One of them is entitled to a promise; the other, only to such threatenings as are merited by disobedience. But there are not two schemes of duty to be placed in their view; one for sinners, and the other for saints. Unholy men are proper subjects of the same exhortations as are given to the obedient. In describing duty, and directing the way of salvvation; we do not find the word of GOD makes any difference; but all are commanded to repent and believe, and live in all holy conversation. The different address of GOD to saints and sinners takes place in describing their character, and the way in which he will treat them ; and not in describing obligation and duty, for this is the same on all. And sinners ought to be reminded of their indispensible obligation to perform all the duties of christian obedience.

[ 347 ]

1. THEY never do begin.—Of the many things which they do, some from fear, some from self-righteousness, and some from false expectations ; none amount to a beginning of real salvation. A consenting, willing heart is the first thing in salvation, and all they have done comes no nearer to this, than their first excitement to seriousness. Although sin hath changed its form and manner of acting, it still reigns. Visible seriousness and inquiry come from the same heart, as was before acted out, in vanity and a contempt of moral obligation. It is fear and not love which hath made the change of conversation. The character and law of GOD are no more amiable in their sight, and are no more loved for their own excellence, than they ever were. The sinner is not weaned from himself, and every thing is done from a principle of supreme self regard. There is no regard to the honor of GOD. Therefore, salvation, which consists in holiness of the heart, is not begun.

THE seeking sinner, in the situation I am considering, hath not wrought out his salvation in. part. Some things, which may be matter of command, are of such a nature by the very laws of action, that they may be part done and part not done. A command to go to a distant place, requires beginning, and progress approaching towards the end of the command, and may be in part effected. It is not thus in loving and choosing GOD, in which beginning salvation consists. The will or choice of the heart is for him or against him; he is chosen or rejected ; and no part of salvation is wrought out until he is chosen. After a sinner is sanctified and hath repented and believed in CHRIST, it will be proper to say his salvation is wrought out in part; but before this, he is in total disobedience. In all he does, unholy motives are apparent, and his resolutions and

[ 348 ]

inquiring what he shall do to be saved, arise from a heart which doth not wish GOD to reign.

QUESTION 3. Is the awakened sinner better or worse than he would have been in a state of security and forgetfulness of GOD ?

A. IT IS conceived this question tends only to useless speculation, and that it was first originated, with an unfriendly design, to discredit, either seriousness or those doctrines of revelation, which represent men utterly sinful by nature, and dependent on the sovereign action of GOD for their deliverance. There is no difficulty in giving this general answer to the question, that men are becoming worse, until they repent; whether they be in an anxious or a secure state. They are adding to an immense amount of past sin and guilt. The habit or strength of unholy affections is increasing. They are going further from GOD and duty, and becoming exposed. to a more heavy doom. Continued unbelief, or living without faith in CHRIST and repentance towards GOD, always implies a state growing worse and worse. If there be any who know they are destitute of real religion, and yet think they are not daily becoming more sinful and guilty, they contradict the truth of the apostle. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But if the question be, whether inquiring sinners, who still remain in unbelief, wax worse either less or more, than they would, in a state of security; it is not wise. It is impossible for men to form a scale of increasing sin and apply it with any certainty to the conditions of the human heart. It is enough for us to know that without holiness, no man pleaseth GOD.—It is doubtless true, that the inquiring sinner acts against an increase of light, which is a circumstance enhancing

guilt. It may also be true, that many affections of his heart, which are completely sinful, by the terrors of the law, are laid under some restraint, and are not pointed with such energy of opposition against GOD, as they would be if the law were out of sight. It was before said the question is useless, and it was introduced in this place only to guard against a misrepresentation of some other sentiments, which are freely expressed in this discourse.

QUESTION 4. Is the secure sinner, who thinks nothing of his unhappy case, and lives in neglect of the visible services of religion, a probable a subject of sanctifying and forgiving grace, as others are, who attend to them?

A. 1st. WITH respect to the secure, there is no present reason to hope for them in particular, that they will ever come to repentance. We know there is a GOD of infinite power and goodness. He is able, and it is possible he may turn them; but as we know from his express information many will be left, nothing appears why they will not be of the wretched number. Infinite wisdom gives us no evidence to conclude they will be reclaimed, and every thing looks contrary to it They have not a solemn sense of GOD, his law, their guilt and danger. They neither wish to turn, nor see the danger of not turning. They are not in the way of obtaining certain points of doctrinal knowledge, which sovereign wisdom usually gives to sinners, and gives through the medium of their endeavours, before he sanctifies and forgives. They do not feel slain by the law, and it is probable they never will, until they have attempted to live by it; and they will not attempt to live by is until they are, by

[ 350 ]

its terrors, awakened from security and driven to seek life in their own strength.

2dly. WITH respect to inquiring sinners, who are anxious and say what shall we do to be saved—who are performing many of the visible services of religion, and take great pains to escape the wrath to come, there is much more room to hope GOD will be merciful to them. It is the usual method of divine sovereignty, to teach men they have a disease, before he heals; to wound, before he applies the balm; to slay by the law, before he makes alive by the gospel. Knowing this to be the method of infinite wisdom, when we see their consciences alive, their fear very sensible, their apprehensions of GOD and of their own danger so real as makes them endeavour to escape punishment; though it be not evangelical obedience, we hope that free grace yet designs their good. . Though they are under the bonds of sin, and have hearts as much as ever opposed to gospel holiness; though they are attempting salvation in a way which will never give it, and are thus adding sin to sin; though they are dishonoring the infinite grace of the gospel, and by every trembling service, which they offer from their present motives, are denying evangelical humility, and the loveliness of CHRIST; though they appear to have no experimental ideas of evangelical obedience, we still hope that sovereign mercy designs them eternal good.

AND why do we hope this? Not because they are becoming worthy or better, or are in a gospel sense becoming obedient; for there is no gospel obedience short of faith and repentance. Not because their reigning temper would not make them eternally miserable is lest under its power. Not because there is any promise of GOD to persons in this situation; for many are brought thus far, and then grieving the holy spirit by their long

[ 351 ]

resistance, he leaves them to security, and they become, apparently, more hardened in sin, than ever before.

WE hope, because GOD hath not wholly denied his convincing influence. He is acting on their minds, in a way naturally calculated, to give that experimental knowledge of sin, guilt and spiritual impotency, which is usually wrought in sinners before their change through grace. He is preparing them, through the medium of their own sinful endeavours, and their stubborn resistance to gospel submission; to receive salvation, when imparted, as a sovereign gift. They are also by this, in many respects which might be mentioned, prepared to receive and use the grace of GOD without abusing it. When salvation is begun, they will know it is the Lord who hath done it. They will be sensible, that all they have done, and the services by which they thought themselves to be making their calling and election sure, were wholly sinful, and the motives from which they acted were all unholy. They will ascribe to sovereign grace the glory of rescuing them, at a moment, in which they were most unworthy to be spared.

FROM what has been said on this subject, it appears that great prudence and faithfulness are necessary, in those who teach inquiring sinners. It is one of the most solemn situations in which a religious instructor can be placed.

THE sinful person takes no pleasure in the visible services of religion for their own sake. He is impelled by danger to think. He wishes he could easily forget his own case. The services to which he resorts have nothing in them pleasing, and are only chosen in preference to a true obedience of the heart. If, in this moment, the instructor says, any thing which can be caught hold of, as an excuse for returning to former

[ 352 ]

security and negligence, it will be received, and the last state is worse than the first. Or if the instructtor leads him to suppose he is fast growing better; that a holy GOD is in some degree satisfied with his external reformation, his meditation, prayers, and zeal in a good cause; that if he will go on in this way, there is no doubt of his safety; this instruction will quiet conscience, and build up a self righteousness, which is directly opposed to gospel holiness.

INTEGRITY is wisdom. The sinner, in this case hath a right to the truth; for his soul, his eternity is at risk. He should be led to a sight of his heart; should be told that all these services are not the true gospel duty required from him; that he must despair of help and safety by all he does, and bow before a sovereign GOD, who may deliver or reject as he pleaseth. The nature of unbelief, with all that variety of forms, which it assumes for self-justification and case of conscience, should be explained with most diligent care. He should be told that all he does is evil only continually. That while he is endeavouring to make himself better, on his present motives, he is becoming more worthy of the end which he fears. At the same time he should be cautioned against relapsing into security, and exhorted to use all means, for keeping alive a sense of his miserable state. He should be told, GOD is not obliged in justice ever to forgive; still, that there is more hope, in his present case, than if he were in deep security. It shows GOD hath not yet said, my spirit shall strive no more. For persons on whom this sentence is passed there is no hope. After all, let every one remember, there is no obedience, without repentance toward GOD, and faith toward our Lord Jesus Christ.

AMEN.

THE meaning of the word SABBATH, is a day of rest and holy delight in GOD and in his works. Creation and providence are natural evidence of the being of a Creator. Human reason joins with revelation, in dictating, that some part of our time should be specially dedicated to worship the Creator and giver of our existence and all we enjoy.

A SABBATH was instituted in the beginning. After the creation was completed in six days, it is said, GOD ended his works which he had made: and rested the seventh day from all his works which he had made. And GOD blessed the seventh day and sanctified it.

He sanctified it. By his special command it was set apart to a holy use; to holy services, and meditation on most holy objects and truths.

[ 354 ]

This doth not imply that it is lawful to be unholy on others days. Every mind is able to make the distinction between sacred and secular employments, both of which are fit in their proper season. The Sabbath is to be wholly devoted to the sacred employments of worship and religious instruction, and to our preparation for another world; which is described as an eternal Sabbath of praise and holiness to GOD.

FROM this early appointment of a Sabbath, together with the reasonableness of the institution, it hath been found that all people, whether christians or heathen, have had appointed seasons of homage to the gods whom they adored. Tho’ sanctifying a seventh part of time, has been forgotten by multitudes of men; it does not appear, that a sense of propriety in appointing certain seasons for religious worship, has been obliterated by the total depravity of human nature, even from heathen minds. Although, apostates from christianity travelling into the shades of heathenism, may have given this representation of some tribes of men; the fact doth not appear to be well authenticated. The reporters were prejudiced by their own wish to find such a fact. Also they have been generally of such a character, that even heathen would early discover their impiety, and hide from them their sacred mysteries. The greatest number, of those who have denied the fitness of appropriate seasons for divine worship, will be found among apostates from christianity. These persons, having long sinned against great light, in many instances, appear to be given up to strong delusion. Their resistance to revealed light, has ended in the stupefaction of natural conscience, so that reason remonstrates no longer against the rebellion of a wicked heart. This is the natural consequence of long continued sin

[ 355 ]

against clear light. Those, who are conscious, they have been thus doing, ought to suspect their own judgment; for they are making their minds dark, and it is not improbable that GOD may give them up to believe a lie.

THE account of the patriarchal ages, given by Moses, is concise, and only such events are recorded, as were absolutely necessary to teach the human character, and justify the succeeding events of divine government. It appears that divine knowledge, was given occasionally by special revelations, to particular persons and families, who did not wish to forget GOD and plunge into deep idolatry. Whatever, of those early ages, was necessary for our present instruction, may doubtless be found recorded in the scriptures. We find there hath been a church from the beginning, in which the true GOD hath been worshipped. We have reason to suppose, that in the church a seventh part of time was acknowledged and observed as sacred; and that there hath always been a remnant, who rested and sanctified the Sabbath of the Lord according to his own example.

WHEN the Mosaic dispensation was given the law of the Sabbath was renewed. It was introduced as one of the ten commandments, which are a summary of the duties due to GOD and man. In the Mosaic revelation, we find the most positive laws appointing the day, the manner of observation, the duties of a religious worship to be performed, and penalties on the disobedient. GOD calls the Sabbath his covenant with the people of Israel. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever. Of such importance did GOD esteem the keeping of a Sabbath, that his visible appearance for them,

[ 356 ]

as their covenant GOD, depended upon their obedience to this institution.

IN all the succeeding prophets, profaning the Sabbath is mentioned as a sin, which directly exposed them to the most desolating judgments of heaven; and when they kept the Sabbath of the Lord, we find him remarkably appearing for them in the hour of peril. In the sequel of this discourse, we shall see the connexion between a holy keeping of the Sabbath, and a performance of other religious duty; so that a people or person profaning this institution, against their own knowledge, cannot be supposed holy. This accounts for the strict guard GOD hath placed over the Sabbath; for his promises to a faithful performance of it; and his threatened judgments against its profanation. From thoroughly examining this subject, we shall find a connexion. between a holy keeping of GOD’s day, and all the blessings men need. The blessings of this world, as well as of another.—The blessings of order—civil regularity and good government— family subordination—diffusion of knowledge among the people—personal piety—and eternal life. None of these can be had, but through an observance of GOD’s holy day. The loss of civil and social good and of the kingdom of heaven is the penalty for disobedience. If men forget their everlasting good, they ought not to deny and neglect the Sabbath, so long as they wish for social peace and justice in this world. This view of the subject, justifies the wisdom and goodness of GOD, in the multitude of injunctions, reproofs, threatenings, and promises recorded in his word. It also justifies his punishment of his church by enemies and other external judgments for their neglect of the Sabbath. It was better for his people, they should be brought back to

[ 357 ]

consideration by an external scourge; than suffered to go on in a neglect of divine worship, which must end in the utter extinction of that moral sentiment, by which alone there can be peace in families and justice in civil society.

UNDER the christian dispensation, the law of a Sabbath is continued in its full force. Although there be a change of time, from the seventh to the first day of the week, in commemoration of CHRIST’S resurrection; a seventh part of time is reserved as sacred to the worship of GOD. The same general reasons for keeping a Sabbath, which have been from the beginning do still continue. There is not an intimation of the law or duty being repealed. It was a precept of the moral law, which is of everlasting obligation. We have the example of CHRIST and his apostles for keeping holy time. And there are a multitude of precepts, enjoining holiness, christian duty, the worship of GOD, the rights and manner of instruction and worship, which teach christians the observance of a Sabbath, plainly as could be expressed by a repetition of the original institution.

ALTHO’ reason can determine the propriety of worshipping GOD on stated seasons; it doth not appear that the exact proportion of time to be thus consecrated could be known by us without a revelation. If this were left to human decision there would be great diversity of sentiment, among those, who are well affected to divine honor; and those who dislike his service, would soon fall into a total neglect of the duty. Infinite wisdom, looking on the natural and moral state, condition and wants of men, is able to point out the proportion of time, that ought to be consecrated as a Sabbath. Experience has confirmed the wisdom of the proportion, and

[ 358 ]

shows that it does not interfere with a provision for the wants of the body, and is also sufficient for a most happy effect in present society and in preparing our minds for the world to come.

As it is proper, that the proportion of sabbatical time should be determined by GOD; so it is, also, that the particular day or time should be appointed by his high authority. If the particular time were not appointed ungrateful men would defraud GOD of his right; and by endeavouring to accommodate sacred time to their secular purposes, all social union in the worship of GOD would be frustrated.

ONE of the great benefits of an instituted Sabbath is, that it secures social worship. The nature of men is social. Moral obligation and the laws of religion are social. The human mind is powerfully affected by a social union, in adoring and praising GOD—in seeking instruction of our duty—and offering up our prayers. Both social and solitary worship, are in their place absolutely necessary for a life of religion; and it may justly be questioned, whether any person who entirely neglects one, ever performs the other with any considerable propriety. If the sanctuary be deserted; there will be a loss of those holy social affections in the soul, which give warmth and fervency in the closet. If the closet be deserted, social worship will degenerate into formality or pageantry, and there will not be that solemn sense of GOD and our own wants, which is best gained in retirement, where external enticements are removed, and we feel ourselves alone with a great and holy GOD. There is a wonderful harmony between divine institutions, and the natural principles on which the human mind is constructed, feels and acts. This consideration alone, if it were thoroughly searched might go far to

[ 359 ]

convince an infidel. The harmony of natural and moral law, shows the divine author and proves moral obligation on men. There cannot be in our minds, a due feeling of the holy and social obligations of religion, ,without social worship ; and there cannot be any stated social worship without a Sabbath.

A MULTITUDE of persons, in the christian world, who neglect public social worship of GOD, do hereby fully prove themselves to be destitute of piety. Want of health and opportunity may be accepted as an excuse ; but after these, there remains no excuse. If they say, they can worship alone—that they are the best judges of their own wants—can best call on GOD for themselves; all these are no excuse. Even allowing all this, still they ought not to neglect social worship. GOD is the best judge, and can tell what he will accept, and how and where he will give the aid of his spirit. If religion consists in social affections, it is impossible that worship should be always best performed alone. It is obstinacy against infinite wisdom to contend in this point, and presumption to think we are the best judges after GOD hath expressed his precept. If men neglect apparent commands, although they may think themselves scrupulously attentive to duty in many other things; they have still no reason to expect a divine blessing on the things which they are attentive to do.

AFTER all, there is from experience, little reason to credit the sincerity of those, who say they are the best judges of their own wants, and of the manner and time of worshipping GOD. There is great reason to fear it is merely an excuse for neglecting a known duty ; and that they have become so hardened, as to pretend a serious defence for the neglect of GOD’s command. We do

[ 360 ]

not find those who neglect public social worship, attentive to duty either in the family or closet. They do not appear to have that solemnity, that sense of a present GOD and of their own wants, which accompany much private devotion. Either stupidity and thoughtlessness of GOD, or great impiety are marked in their whole appearance. If GOD were to set eternity before such minds, in the manner it may appear to them at death, and will certainly open to them when they enter it; it would entirely silence the excuse that they best knew their own wants, and the proper manner and time of worshipping GOD.

AFTER these general remarks on the subject, I shall attempt the following things.

I. INQUIRE how the Sabbath is to be sanctified.

II. To describe the worldly benefits, which result from a faithful observance of the institution.

III. To describe its happy influence in preparing us for the world to come.

I. I am to inquire how the Sabbath is to be sanctified.

THE words holy and holines, when applied to minds, mean a conformity to GOD and his law. It is the temper, affections and practice which constitute moral and evangelical obedience. Holiness is our whole duty, resulting from the character of all the moral agents with whom we are connected, and from our relation to them. It is our preparation for heavenly blessedness, and the evidence of our forgiveness by the free grace of GOD through JESUS CHRIST. The holiness

[ 361 ]

of intelligent minds, must therefore consist in voluntary exercise of the heart, and a correspondent practice in our treatment of GOD, and our brethren of every degree in the rational universe.

HOLINESS is also ascribed to objects inanimate—to times—to places—to offices—and to many things which can neither exercise volition nor understand. Thus the house of GOD, his Sabbath, and all the things employed in his worship are called holy. Whatever is specially devoted to a sacred use, is in this sense holy unto the Lord, and a misapplication is considered by GOD as a grievous sin.

REMEMBER the Sabbath day to keep it holy. In this precept the word holy is to be understood in both the aforementioned senses. The time of the whole day is to be made sacred to the service of GOD in worshipping him. No other use of it, either in labor, or amusement, or the promotion of secular concerns, or in thinking of the interests and pleasures of the world, is to be admitted. This is making the day holy, in such a sense, as inanimate things admit the application of the word.

To keep it holy.—This dedication of the day is to be done with a holy heart. We are to make a holy use of it, from holy motives. The Lord looketh on the heart—he sees our motives and intentions in all our visible service, and if it come from an evil motive, it is not accepted by him as true worship.—In the first chapter of Isaiah’s prophecy, there is a very solemn expostulation with his people, on this subject, which all ought to read with deep self-examination. To what

[ 362 ]

purpose is the multitude of your sacrifices unto me ? saith the Lord. I am full of the burn offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hands, to tread my courts. That is, with the temper and the heart from which you perform your services.—The calling of your assemblies I cannot away with; it is iniquity even the solemn meeting. Your new moons, and your appointed season my soul hateth: they are a trouble unto me: I am weary to bear them. And when you spread forth your hands, I will hide mine eyes from you; when ye make many prayers I will not hear : your hands are full of blood. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well—Here was an instance, in which the day of GOD was visibly made sacred to religious uses, but they did not keep it in a holy manner. Although the external service was according to prescription, it was vitiated by a formal, thoughtless and unholy heart. The prophet Ezekiel describes the same character. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words but will not do them; for with their mouth they shew much love, but their heart goeth after their covetousness—The proper services, by which the time is made sacred, will be presently considered; but whatever they be, omniscient holiness seeth guilt in the whole, unless it be done with a pure heart. A holy dedication of external objects and of times can never come in. the place of an honest, a worshipping heart. The holiness of times and places is made to aid the holiness of our hearts; and our hearts were not made, merely to say these external things are holy, and to go no further. The Sabbath was made for man, and not man for the Sabbath. The

[ 363 ]

great use of the day is to praise and love GOD, with the whole heart.—To understand his will and our own duty most spiritually—to search out his law—to seek a conformity to his infinite holiness—to grow in faith and repentance—and to prepare our selves for an eternal Sabbath of holy delight in beholding him. An inward sanctification in all manner of godliness is, therefore, remembering the Sabbath day to keep it holy. On this day we are to converse directly with GOD and our own hearts, and desire those communications of the blessed spirit, by which he cometh down into the hearts of his people, communing with them and setting them apart for himself. We should seek for such an apprehension of GOD, present at all times, but especially present through his world on that day ; as will make all surrounding objets appear to us as solemn as they be peaceful and still through a cessation of earthly labors. If our hearts be right this will be the solemnity of joy, and not of dread; and we shall feel a holy rest in admiring and serving the Creator.

INDOLENCE is not the rest proposed for the Sabbath.—Heaven is a state of rest, but not of indolence.—so ought the Sabbath to be a rest, from those slavish labors of human life to which we are condemned in justice, and which are also necessary to preserve us from the tyranny of our own appetites, that lead to sin.—It is a rest from concerning ourselves about worldly plans of ambition and gain—a rest from thinking of such enticing objects as have gained an undue ascendency over our hearts through our past converse with them. If heaven is to be a state of rest, the time preparatory to it, may eminently be called the rest of good men on earth. The man who calls himself a christian, and can loiter and sleep away the

[ 364

Sabbath of the Lord, when there are so many duties to be done which must be pleasing to a good heart, is indeed in the sleep of death eternal.

If there be not a solemn sense of eternal things n the mind, there is no reason to expect the Sabbath will be observed, in the manner which GOD requires ; and so as to secure final salvation. Among those who profess to keep the Sabbath, do not many loose all spiritual advantage from it? A worldly ease is the thing they seek. The concerns of a never dying soul are forgotten. They do not reflect that they are sinners, and need sanctification and forgiveness; nor that rest from worldly concerns, implies the need of industry in the spiritual. They divide the day between an accommodation to ease and to fashion. A partial attendance in the sanctuary is the religion of the day, and when this is finished, conversation on the most vain and uninteresting subjects finishes the decorum. A week begun in such conversation, will probably be ended with very few thoughts of GOD. His providence will be forgotten, and daily piety will be unknown. In a Sabbath thus spent there is no advance towards heaven.

He that hath. an ear let him hear. The Sabbath was given to us as a season of preparation for another state of being. Although infinite wisdom saw it best to subject us to the labors of the world, by which the greatest part of our time must be consumed, he hath so constructed things, that every seventh day may be wholly devoted to the interests of another world, without exposing ourselves to want in this. We are therefore accountable to GOD for this time. We shall all be called to account for the season—to show what instruction we have gained—and what advance we have made in conformity to GOD.

[ 365 ]

HAVING mentioned the purity and holiness of heart, which is necessary for remembering the Sabbath day to keep it holy; I will, SECONDLY, describe the services by which the day is to be consecrated to GOD and religion.

1. The public worship of GOD in his sanctuary. PUBLIC social worship is as expressly commanded by GOD, as the observance of a Sabbath. The meaning of the word convocation is, a coming together of the people. Concerning the Sabbath Moses commanded. Six days shall work be done but the seventh day is the Sabbath of rest, an holy convocation: ye shall do no work therein: it is the Sabbath of the Lord, in all your dwellings. The Sabbath worship of the temple and synagogue was expressly appointed, and many promises given to the right performance, and many reproofs of neglect. JESUS CHRIST taught publicly on the Sabbath. And as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read. And he came down to Capernaum, a city of Galilee, and taught them on the Sabbath days. We find the apostles, and the church where they were, always assembled on the first day of the week or christian Sabbath. Christians are exhorted. Not forsaking the assembling of yourselves together as the manner of some is. But exhorting one another, and so much the more, as ye see the day approaching. These injunctions are repeated, not to convince serious people, who already know and are disposed to comply with their duty; but to warm such as wish to think; that it is matter left for every man’s discretionary determination, whether he will neglect or join in the public worship of GOD. The command is positive and without any exception. It is fit that those, who receive mercies and meet afflictions in common; who sin together

[ 366 ]

who need an assistance in duties which they must perform together, to unite in worship, in prayer, in praise, in meditating and confessing their sin, in searching the word of GOD, and seeking the spirit and practice of brotherly love, which is the evidence they belong to CHRIST.

ALTHO the manner, the hour, an the order of particular services, are left to the prudent determination of the church, and may be varied to accommodate them to the special events of providence and the circumstances of particular people ; yet the general parts of public worship are fixed by scriptural precept and example. Prayer for temporal and spiritual blessings—praise for mercies received—and instruction concerning GOD and our own duty, are services proper for all people, and have the authority of divine appointment.

THE social nature of man is strongly impressed by the services of the sanctuary. The affections of the heart become communional. Brotherly love, which is true is the spirit of heaven, is insensibly diffused through the christian assembly. Here the pious mind, solemnized by the presence of the great king of the church, and the reverence of his brethren, learns to adore, to obey, to praise, to feel a universal providence, to realize the vanities of a sinful world and the glorious communion of saints in the world to come. Here piety towards GOD is quickened, and kind affections to men are strengthened. Here we rejoice with those who rejoice, and mourn with those who mourn. Many of the duties of religion are social and our fellowmen are the objects of them, and it is impossible we should be quickened to the performance so powerfully, in any other way, as by uniting in the worship of our GOD and Redeemer.

[ 367 ]

WE have the example of eminent saints on sacred record, and the testimony of christians in all ages, that the public worship of GOD was to them a season of great spiritual improvement and delight. David saith, Blessed is the man whom thou choosest and causest to approach unto thee: that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. 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. Blessed are they that dwell in thy house: they will be still praising thee. The ardent love, and that spiritual improvement in the sanctuary, which the Psalmist expressed in these and in many other places, has been felt and testified by the people of GOD in all ages of the church. Although the social worship of this world is full of imperfection, through the remaining sin of those who are most sanctified; it must still be a pleasure to those, who are prepared by the beginning of a holy temper, for the social and perfect worship of the heavenly world.

THE Sabbath is a most favorable opportunity for family worship and instruction.

EVERY house ought to be a temple sacred to GOD and the duties of religion; and every family a little congregation for prayer and praise. It is impossible that the great body of mankind, considered either as a civil or religious community, should be well regulated, when families are a nursery of disorder and impiety. All order begins in household government, instruction and religion. It is the nature of sin to break society in pieces. No wisdom below infinite, could arrange a state in which sinners may have any

[ 368 ]

degree of order and peace. The infinite wisdom of GOD is displayed in preserving so much order and peace, as is experienced in this world, where all come into existence under the power of sinful, principles. The natural formation of families is a principal circumstance in this arrangement of infinite wisdom. It is in these, that order and disorder, virtue and vice, happiness and misery begin. After we know the order, the, government, the principles and practice of families, we may from this determine the character and practice of the civil state and of the church composed out of them. When all restraint and all religious instruction are neglected in families, the next generation will come on the stage prepared to rush into all manner of licentiousness. There will be no well regulated civil government; and either the rod of despotism must govern, or the more dreadful horrors of anarchy, in which every man is a tyrant to his neighbours, must be endured.. There will be no christian order—no brotherly love—no kind affection—none of the temper and practice by which the people of GOD are prepared for their everlasting rest

.

THE importance of family government and religion, as it relates to civil well-being, hath never been sufficiently considered and enforced. Men may in vain seek for a union of government and freedom, when families are a nursery for immorality. But I am at present called to consider families, and family religion, in another point of view, and as they stand related to the church of CHRIST and the practice of undefiled religion.

PARENTS and governors of families are ministers of GOD, who have the first opportunity of acting on human minds. By the law of nature he places the young in their hands; and by the laws of religion he gives them authority to

[ 369 ]

govern and instruct. Those who come vicious from the school of education, have little prospect of being amended. The instances which we see of reclaimed sensualists and infidels, are generally from among those, who have become debauched in principles and practice, after another education had been given them. And in such cases, the early care of pious parents was doubtless remembered by a gracious GOD. It is hard destroying that tender conscience which is formed by the assiduous care of a religious education. The apostate from first impressions, feels that they have a power over him through his whole life. He often reflects, I was not so taught—I am now sinning against the precepts of my pious instructors; and it sometimes seems, as though I heard them speak back from that awful world to which they are gone. Family religion is of infinite importance to the young. It is thus, conscience receives a quickness it rarely looses. A habit of reverence for divine things is formed, which can never be forgotten.

THESE remarks show the importance of a religious observation of the Sabbath in families. It is a most seasonable time for family worship, and instruction in the principles of religion and morality. The family are convened—they are restrained from amusement and labor—they can have no other lawful employment, but to serve GOD and seek their own duty—the world around them is still, and every circumstance favorable to devotion. There needs only the pious diligence of a father, a master, a leader in the family to guide their devotions, to impress sentiments of morality, to show them the connexion between their present obedience to GOD and their eternal blessedness—to explain and enforce the doctrines

[ 370 ]

of christianity—and to instamp conviction on the impressible young mind, against the destructive allurements and temptations of a sinful world.

BUT this is the business of the sanctuary, saith the indolent and irreligious parent.

IT is allowed that all this ought to be attempted in the sanctuary, and where it is not done the minister of the sanctuary is in fault. But can it be expected the instructions of the sanctuary will be of much avail, when they are not enforced in the family? It certainly cannot. The master of the family, ought to be a minister of religion in his own house, and add his own instruction and the weight of his authority to public institutions. He ought to address the feelings of his charge, and show them that he believes in the reality and importance of religion. He should advise, instruct, reprove, pray, and apply truth to the varying conditions of those under his care. It is his business to awaken the secure, to reclaim the wrong, to lead the inquiring, and guide the whole into paths of duty and peace. Unless he doth this, he hath no right to esteem himself a servant of the Lord in his house.

IT is often a matter of complaint, that so little benefit comes from the public instruction of religion. The ministers of the sanctuary, if they have christian humility, will own their imperfection. They must own, that they have great reason to be humbled before GOD, for not urging family religion and the duty of christian parents with more energy than they do; but let parents and the masters of families seriously consider, whether the fault is not partly at their door. Can public instruction be of much avail, when not enforced by household instruction? Did not GOD design, the instruction of the temple and of the family to go together Is it not the business

[ 371]

of parental authority to enforce sacerdotal exhortation? Is it to be expected the prayer of the church will reach the household, which are never called to pray for themselves. The design of infinite wisdom, in his natural and preceptive institution of families, was to make them subservient to his church and the salvation of souls. If they neglect his Sabbath, they become nurseries of impiety and destroy the souls of the young.

3dly. IN sanctifying the Sabbath and keeping it holy, the duties of self-examination and secret prayer ought not to be omitted.

THESE duties are required of christians on every day, and a pious life cannot be maintained without them. None, who neglect secret prayer, may expect the aids of the holy spirit. None, who neglect daily examination, will be preserved in the holiness, purity, humility and obedience of the gospel. Daily communion with GOD, and increase of faith and holiness, must be preserved by the daily means, of prayer and examination. The Sabbath is eminently adapted to these duties. No good man, who delights in knowing and converting with GOD, and is honestly disposed to know his defects in duty, and his transgressions of GOD’s law, will omit these means. There is always employment enough for the closet. To examine the sincerity of our family and public duties—to lay open our hearts, our aims and motives before GOD—to confess our sins which are hidden from all the world, our coldness in duty, our want of love, and imperfection in every duty—to pray for the influence of his holy spirit; these are sufficient employment for the Sabbath, in all the hours which can be redeemed from the family and public services of religion. In this union of holy duties the

[ 372 ]

christian ought to spend the day of the Lord. Between his public, his family and his secret devotion, he will find time little enough to devote to the service of GOD.

IT is allowed, that through weakness of the human frame, the mind may be fatigued, by too long application to a particular truth or service. But even here, the infinite goodness of GOD hath provided against the weakness of our frame and of our minds, in that variety of services, by which we are to sanctify and keep his day holy.

[ 373 ]

In the duties of the sanctuary, the family and the closet there is a grateful variety. Every social principle, every natural affection, and every lawful self-regard are called in to make our duty light and easy, and to sustain our minds under pious thoughtfulness. The same variety which hath been pointed out in this discourse, would sustain the mind in any other kind of application. While in the house of GOD we are with the multitude of our neighbours, friends and brethren. The thought of preparing and doing together to an everlasting heaven of social joys is enough to fill the soul with a divine transport.

AND is the scene less endearing, less interesting in the family? With whom is the father of the house communing in the worship of his Saviour? With the partner of his years and of his earthly portion—with his offspring, for whom he would willingly spend and be spent in all other things—with the domestics who are committed to his care by the all wise providence of GOD. These souls are to exist forever. He is their guide to eternity. Must not the thought of this be interesting to him and to every one? How pleasing to think that the endearments now formed, if on right principles, will be eternal. To complete this animating solemnity, all may unite and call on their Lord—may retire to the place where an infinite GOD condescends to meet every humble soul, and communicates by his spirit, the joy which is unspeakable and full of glory.

If, after viewing these circumstances, any complain that this sanctification of the Sabbath, is a servile and fatiguing employment, what can we think of their hearts? What can we think of their christian profession, if they ever have made one ? It would be hard to think all such wilful

[ 374 ]

deceivers ; but they are in a state worse than this, for they are self-deceivers. How solemn will the time be, when all such self-deceivers, will have their eyes opened ! May the Lord open them while it is a time accepted and a day of salvation. AMEN.

IN a former discourse from these words the following things were proposed.

I. AN inquiry how the Sabbath is to be sanctified.

II. To describe the worldly benefits, which result from a faithful observance of the institution.

III. To describe its happy influence in preparing us for the world to come.

THE first of these has been large]y considered.

I AM next to describe the worldly benefits, which result from a faithful observance of the Sabbath.

Many appear to have an apprehension, that religion is something designed only for the benefit

[ 376 ]

of another world. That is we can have it at the time of death, the whole which religion can give will be attained. Such an idea arises from an utter experimental ignorance of what religion is. True religion is the most perfect blessedness of rational beings, in every possible state of existence; in this world, at death and through eternity. By the present comforts of religion, a pious mind obtains the highest conviction, that it is impossible there should be a state of perfect blessedness, without a holy temper and practice. Take a person who hath experienced both the pleasures of sinning and the happiness and benefits of religion—tell him that the heavenly state is perfectly happy; and without any other description he will know that it is a state of perfect holiness. Having experienced both kinds of happiness, he will have an unshaken conviction which is the perfect one—which raises our minds to the greatest dignity they can ever possess—and crowns the weak creature with an enduring glory. If this be the fruit of a holy heart; it must be, also, of those institutions, which are designed to promote holiness and a sense of moral obligation. If there were no eternity of conscious existence to succeed the present life, the Sabbath would be a most excellent institution to promote happiness in the family, in the neighbourhood, and in the civil state. Although it cannot be supposed, that those who keep the Sabbath, only for worldly purposes, are pious people and obey the command, to remember the Sabbath day to keep it holy, in its high intention; there are advantages from their doing thus, which ought not to be lost. It preserves present society in a state most favorable to human happiness, and it keeps sinners from being so hardened in the ways of an unholy heart and life as they appear to become by a neglect

[ 377 ]

A wise policy for the family and for the civil state, will anxiously preserve the Sabbath. The same reasons which make family subordination and civil government necessary in the world, do also justify a Sabbath and call on every friend of civil and family order to maintain it by his whole influence. We hence find that infidels, dis-organizers of the civil and religious state, the enemies of government in its substantial forms, and those who wish to triumph over humanity and justice in their actions, have in every age gathered in array against the christian Sabbath, and endeavoured to change it from a season holy unto the Lord, into a carnival of licentiousness and sensuality. This is manifest from that awful league against christianity, which has been formed in the present century, and has by secret art and the practice of intrigue been carried to a more dangerous length, than any thing of the kind since the christian era. These men, spread clandestinely through the limits of christendom, have made their grand assault against the christian Sabbath and the purity of family obligation. By the means used to effectuate the deep malignity of their hearts against religion, they have discovered a great knowledge of corrupt human nature, how it is restrained and how it is let loose to all manner of crimes. HELL itself despairs of making the world an aceldama, of breaking down all order and justice, and banishing the religion of CHRIST, while the family is preserved pure, and the Sabbath holy unto the Lord.

If there be any who wish to reject vital religion, yet still mean to be on the side of worldly order; let these persons know that they cannot have the worldly order they wish without recurring for aid to the institutions of the gospel. Let

them see the weakness of their own scheme of order and happiness. Let them behold and tremble before the dignity of christian institutions. Let them at length be sensible, that by their distaste to the spirituality of gospel doctrines and practice; they have been aiding an enemy, which attempts to destroy the family and civil order they wish to preserve. Let them join in sanctifying those institutions of heaven, by which alone, the social state of man can be preserved and made strong against the raging lusts of an apostate world.—some of the many benefits which accrue to society from the observance of a Sabbath I will mention,

IT humanizes the passions of men, and learns them to respect the rights and the happiness of others.

A TRANSIENT acquaintance, with those districts in christian lands, where the public worship of GOD is neglected, will give full conviction of this truth. Even a traveller cannot pass them without observing an unsocial spirit. The manners are rough—the words and actions of the people discover, either a jealous distance or a barbarous insolence—they are less pitiful and courteous—less feeling to the rights of humanity—and much less sensible of that moral obligation, which unites men as brethren and children of the great, the divine family.

THERE is a respect due to the rational nature of man, whether he be high or low, rich or poor, in power or in weakness. There is an evident want of this, where GOD is not worshipped by a public assembling of the people. Our distinct interests, employments, offices and situations in the life of this world, are operating causes of opposition and jealousy; which, without a check,

will come to a great height. This takes place between men of different professions—of different state in point of opulence—and among those in the same walk of life, where little opposing interests happen to arise. By such means the neighbourhood which ought to be like a family a little more extended, is often divided in enmity, and their very proximity becomes a curse.

PRODIGIOUS is the influence of a public Sabbath to lessen or extinguish these evils. The whole people of every class, rank and condition in life, are solemnly called together. Their passions are hushed by the sacredness of the day.— Their enmities, unless exceedingly bitter, are for a moment abated.—They come together in a considerate frame, and there is an opportunity given for reason to speak and conscience to testify. They are called to believe that GOD, their great, good and venerable creator is with them. By prayer and meditation they feel themselves transported before him.—Eternity with its never ending rewards is opened to their sight. They have a new view of time, the world and their own condition in it. They perceive a moral obligation superior to their own little enmities and dividing interests.—On the common floor of humble worship, and in the pretence of a GOD whose glory darkens human distinctions of great and little, rich and poor, they feel themselves accountable to a holy law, and that they must be judged and rewarded for all the actions done in the body. Those who govern remember that they are in the place of GOD, to execute right in the world, and that there is a court of review where their administration will be judged by the Lord. Those, who are under government, remember the powers which be, are ordained of GOD; and that obedience to their lawful authority is

[ 380 ]

obedience to him. The rich are reminded they shall fade in their ways, and that their earthly distinctions cannot sanctify pride or crimes. The poor are taught to be patient, resigned to the providence of GOD, to see the wisdom of his different dispensation, and exhorted to lay up for themselves treasures in heaven. All are called to brotherly love, condescension, humility, and obedience to the faith of CHRIST. All are called to think of death, judgment and eternity. The exhibition is instructive; it is impressive. It humbles pride—it lessens the objects of the world, thus destroying the causes of enmity and jealousy—it consoles the weak, the desponding, and the oppressed—it makes all considerate in the fear of GOD—and while every one in a consciousness of his own sin feels humbled before GOD and man, his sense of a moral obligation to the duties of a holy and christian life, and to treat others as he can reasonably desire to be treated by them, is greatly increased.

IT must betray great ignorance of human nature, to deny that this humanizes the passions of men, and learns them to respect the rights and happiness of others. If the public worship of GOD, brings into their sight, his character and their relation to him; dependence on him; and accountableness to his judgment, it must produce the happy effects which have been mentioned. Mens bad treatment of each other, is carried to the greatest height when the glory of their common creator and Judge is forgotten. They cannot see him and his relation to the human state, without some feeling of an obligation to justice and benevolence towards the members of his family. The impression on the public mind and on public manners, by the weekly celebration of a Sabbath, according to the christian

[ 381 ]

institution, is greater than would be conceived, is not taught by experience. Its effects spread through human life—they are seen in all orders and conditions of men—in all institutions, relations, and duties of human life. It is thus the public opinion of right is formed—it is thus that civilization and humanity are brought to the highest pitch in all christianized states. The most bitter enemies of the doctrines of CHRIST have allowed the fact. They have allowed the christian morality to be the most excellent in the world, and the best adapted to make society happy; and after granting this, if they were wise, they would allow the doctrines and institutions which preserve this morality and actually impress it on the mind, to be also most excellent.

HAVING remarked on the influence of a Sabbath to humanize the passions and prepare men for society generally, in whatever lawful form it exists; I will exemplify this in two instances, the family and the civil state.

THE advantages of a Sabbath for family religion, and the opportunity it gives to the father and master of the family to do his duty, as the minister of GOD in his own house, have been already mentioned; to which I may add, that public worship gives great assistance in family government. As there cannot, in any place, be public order without family government; so neither is it probable there will be a pious family government, without attendance on the public worship of GOD. This is a great means of keeping alive in the master of the household, a sense of his own obligation. By his public worship he is prepared for his family duty—feels an obligation from GOD upon him—and comes from the sanctuary warmed wish a spirit of devotion, which will enliven the endearing scene of family instruction

[ 382 ]

and worship. Thus also, those under his care are prepared to profit by his instruction. They are taught the duty of family obedience and reverence and their minds are prepared to receive more minute instruction and a personal application of the truths, which have been taught more generally in the sanctuary. Experience, which cannot be contradicted, proves the powerful efficacy of sanctifying the Sabbath, to preserve order, justice, love and government in the family and neighbourhood. Although there may be civility and polite attention, between families where GOD is not worshipped and his Sabbath kept, it is not difficult, through the outward show, to discover a very doubtful sincerity and a want of deep, heart-governing sensibility. It is the latter which abides in the heart under trials and crosses, and makes men friends when we need a friend. How strongly this is illustrated in scene of family trial, sickness and death which are constantly happening. Let one be laid on the bed of danger, from among the fashionable despisers of religion and of GOD’s Sabbath. Where are the irreligious friends, whose amity was so tender in the day of ease—who fawned around each other with professions of infinite friendship and most exquisite sensibilities of heart ? They are all fled—their friendship is forgotten. The fashionable, irreligious sick one must look another way for help. Another kind of people are around the bed of groans and death. The plain, the serious, the praying people who kept the Sabbath of the Lord in his sanctuary and in their families, are now the only ones who appear to have sensibility, and who dare expose themselves to aid a dying fellow mortal. They have sought the Lord to give them such a temper, and they now find it. They can spend their sleepless nights in kind attendance and

[ 383 ]

prayer around the death bed of those, who lately reviled them for their religious fear of GOD. They can pain themselves to be like their divine master. O religion of JESUS, how great is thy triumph in such a scene as this!

A GOOD civil government is one of the greatest benefits of human life. To this christianity is favorable; and among all christian institutions, the Sabbath is most favorable. Despotic tyranny and the anarchy of a democratic mob are two extremes, placed at an equal distance from good government and civil freedom. And hath the Sabbath any connexion with these subjects? Yes, very much.

SUCH is its connexion, that it is impossible in a great community, to have rational government and a true freedom reaching to the great body of a people, without a Sabbath, regarded in the ordinances of public piety. General freedom must be sounded in a general virtue of the people, and a pervading sense of moral obligation. These cannot be without religion, and religion cannot be without a Sabbath. Heathen experience hath been a thousand times convinced, that men must regard another world or they cannot be held together in this, by free civil ties. Heathen states, from political motives, uphold a false religion, which they know to be of their own invention; while many in christian states, are so blind both politically and religiously, as to deny their aid to a religion which is divinely true.

THERE are, in this world of passion and sin, but two ways of maintaining government: By despotic power, and by moral information diffused among the great body of people. Despotic government is one of the plagues inflicted by an angry GOD on guilty men. Moral information,

[ 384 ]

on which freedom and order depend, cannot be diffused among a people without a Sabbath. Even under the rod of despotism, if the tyrant can be brought to keep and maintain a Sabbath among his people, it is an alleviation of their wretchedness. It so stings the conscience of oppressors and reminds them of their own accountability, that they sometimes think what they do. Though all single tyrants hate a Sabbath, they sometimes maintain it to deceive men through an appearance of piety. The tyranny of the democratic multitude always endeavours wholly to expunge the Sabbath of GOD. It can answer no desired end in that most awful state of society.

IN a government of order, of justice, and of freedom the christian Sabbath is a most essential pillar. By meditating on the adorable rights of JEHOVAH, and the sacred obligations of moral love and justice, they learn their own rights in relation to each other—they become acquainted with the first principles of happiness—they learn subordination to GOD which makes other subordination easy—they are quickened in the social virtues which sweeten the connections of civil intercourse—they are taught obligation and brotherhood, rights to be granted to others and to be enjoyed by themselves. In effecting this, the observation of a Sabbath hath great power. Further, the observation of a Sabbath hath great influence, in promoting that spirit of inquiry, which ends in the attainment of all useful knowledge. Whatever dissipates and repels ignorance is favorable to the best interests of society. Give knowledge to the great body of any people, they will in the end gain possession of the greatest worldly blessings. The Sabbath begets inquiry concerning moral and religious subjects, and from these it is extended to every other. This

[ 385 ]

solves the observation, which is often made, that the best institutions, for the instruction of youth, are always sound, where the Sabbath is most regularly observed. Enough hath been said to show the beneficial influence of a Sabbath upon the society of this world. All, who endeavour to subvert the institution, are acting a part unfriendly to human peace. If their design could be effected, the civilization on which they depend would soon become retrograde—crimes would abound—confidence would be lost—and men would gradually sink back into that brutality, from which the world is in part emerged through the influence of christianity.

HITHERTO I have considered the worldly benefits which results from the institution and observance of the christian Sabbath.—I now come as was proposed,

III. To describe its happy influence in our preparation for the world to come.

If it be wise to seek the happiness of time, and if those who do any thing essentially to promote it are justly esteemed benefactors of mankind ; how much more wise it is to seek the good of an eternal existence. Men place a high value upon such good institutions, as in their effects, terminate upon the present state of our existence. Laws are made to preserve and protect them, and the public will rise, as one animated body, to repel the means of their destruction. How much more ought they to be agreed, in maintaining the sacredness of institutions, which are, is possible, more necessary for eternal than they be for temporal happiness. The Sabbath is one of these institutions. It was received from

[ 386 ]

the command of heaven. It is necessary for the happiness of earth, and more necessary for bringing us to the happiness of heaven. Although GOD may preserve some individuals in the spirit and practice of christian piety, in places where the public institutions of religion fall into disuse, this will not be a general thing. The general manner in which infinite wisdom acts is by means publicly diffused.

1. THE Sabbath is necessary, to preserve in the world, a knowledge of the true GOD.

ALTHO’ there be much natural evidence, and a fulness of revealed evidence for the being and perfections of GOD ; there must be stated times for men to attend to this evidence, to examine and meditate upon it, or they will remain ignorant of this glorious truth. The heart of man naturally goes from GOD. It does not seek to find him, unless called by the dispensations of providence or by institutions appropriated to the obtainment of sacred knowledge. The world pleases a sinful heart. Its objects, its amusements, its cares, its occupying events are many, and follow each other in incessant succession.— The more they have engrossed any one, the more blind his mind becomes to all spiritual considerations—to the evidence of GODHEAD, of his holy character, and the need of a holy consecration to his glory. As there is a predisposition to seek the creatures, GOD will not be sought without instituted times, in which men are debarred from other employments, and have means calculated to assist them in this. For these reasons a Sabbath becomes necessary to preserve in the world a knowledge of the true GOD. It is most fitly called the LORD’S-DAY and the Sabbath of the

[ 387 ]

LORD, for without this means, it would soon come, that he would not be publicly distinguished from the idols of the heathen, nor known as the JEHOVAH of the whole earth. This is an appointed opportunity for considering the evidence of his being, his rectitude and wisdom, his providence, and our dependance on his will. It is possible, that without this public call, a few individuals might devote themselves to such inquiries, but it would not be done by the body of the people; whereby they would become instantly exposed to the lusts of a designing few. So far as they did or believed any thing, they would implicitly follow the idolatry, which has always been found to grow up in such a state of things. It is a hard thing to retain a true knowledge of the true GOD, in the world, where all come into existence with unholy hearts. There must be natural evidence—there must be revealed evidence—there must be public and family instruction—there must be a providence perpetually instructing men—and there must be fixed and sacred seasons devoted to seeking the character and the presence of GOD. A want of one, in these many means, breaks the divine system of instruction concerning him, and may make all the others without avail. If men considered the labor of infinite wisdom to bring himself into the knowledge of mankind, and how perfect the system of instruction is, which he hath appointed, they would not dare omit a single part of it.

THOSE, who have christian knowledge from the joint influence of all appointed means, not considering the greatness of their advantages, are ready to be surprized at heathen idolatry; and sometimes are ready to think their hearts to be naturally more wicked than their own, or they

[388 ]

could not remain in so barbarous and stupid a state. Before any come to such a conclusion let them consider the multitude of their own means; and especially their Sabbaths, without which they would probably relapse into a gradual idolatry, which in several ages would become of the deepest kind. This shows the powerful influence of a Sabbath, in our preparation for the world to come.

2dly. FOR the reasons which have just been mentioned, it appears that a Sabbath is necessary to attain, preserve and impress on the mind a knowledge of the holy scriptures.

GOD hath graciously taught us by his word. This word contains doctrines necessary for salvation, which could be known in no other way; even the whole scheme of forgiveness and sanctification through the blood of CHRIST. It is a supposition humiliating to men, but evidenced by a natural inattention to their eternal concerns ; that if they had been left without a Sabbath, few indeed would have been instructed by a revelation. The opportunity afforded by a Sabbath, for public instruction and for private reading and examination of their doctrines, if the principal means of teaching men their sacred and all concerning contents. Let the Sabbath fall into disuse, and a knowledge of the christian revelation will fall with it. Being immersed in labor and in pleasure, if men were without a day which demands of them to inquire at the mouth of the Lord, his word would fall into total disuse.

3dly. PUBLIC instruction in religion, in the duties we owe to GOD, and the way of our

[ 389 ]

acceptance with him, depends entirely on the observance of a Sabbath.

ATTACHED as men are to their worldly interests and pleasures, it must be conceded by every one, there would be no general attendance on public instruction, if labor and amusement were not forbidden on the Sabbath.—Public instruction is an appointment of GOD. The institution is most wise, though it must be executed by very sinful and imperfect men. It is allowed, that those who are called to this duty, have reason to lament their insufficiency, and their great defects; and own that they are often guilty of unfaithfulness. Still GOD is pleased by the foolishness of preaching to save some. Although there be great deficiency in the instructors, and many times, such inattention in the hearers, as seems on first thinking of the subject, to preclude all benefit ; notwithstanding this, there is a great effect. Even the most inattentive, who regularly meet in the house of GOD, obtain a general knowledge of christian doctrines and duties. They are led to some inquiry and examination for themselves. If these persons, with such means of instruction have great remaining ignorance, what would their state be without them? They would doubtless sink into a state of heathenism. If a knowledge of the true GOD, is an acquaintance with his word and the doctrines of grace and salvation, are of any advantage in preparing for another world; of the same advantage let us esteem the holy Sabbath by which the instruction is communicated.

4thly. A Sabbath is necessary to teach us our own spiritual wants. It is a season for selfexamination, and applying truth to our own state and case. All honest minds will own it is

[ 390 ]

a difficult thing to apply truth to their own condition, and that they feel a propensity to delay. This propensity is common to human nature, and when Felix said, Go thy way for this time; when I have a convenient season I will call for thee, he gave a true picture of the feelings and conduct of mankind. While so many cares of the world are around us, are calling us, and we esteem it lawful to attend to them; through a distaste of our duty and an unwillingness to think our share to be bad, we shall delay a thorough application of truth to our own case. Men suppose the common labors of life to be lawful, and that time thus spent is lawfully employed; and if they can find any employment, which is esteemed lawful, they will postpone the humbling, and disagreeable business of searching out their own spiritual needs and guilt. A person must be very wilful in sin, wholly to neglect this duty on the Sabbath; especially if he receive a public monition and call to do it, in the plain and solemn manner it ought to be given.

OUR. Sabbaths were appointed by GOD both to obtain religious knowledge, and apply it to our own case; and without them, we should sink into a deep stupidity, becoming ignorant of our hearts and our need of a gracious cleansing. Mens ignorance of their spiritual condition is one of the strange effects of natural degeneracy. They often have a doctrinal conviction of truth, and know that it relates to themselves and is of the greatest importance; still remaining, as far from any personal application, as is the truth were entirely unknown. All this may continue to be the case, for a long time, without any consciousness of guilt or sense of danger. They appear to feel as is every thing were right, their

[ 391 ]

case safe and their eternal blessedness secured. This shows the need of special means to call our attention to a present sense of truth and our duty. We first need means to instruct us; and then to refresh our memories and impress the things which are known, on our hearts and consciences. If a man be certain his doctrinal knowledge will not be increased by the duties of the Sabbath; this is not a reason for him to neglect them. The institution is of the Lord, and there is reason to hope he will bless his own appointment; and the day was also given to assist us, in the improvement of truth which was before known— to search our hearts—to understand our errors— to confess our sins—and to apply all divine truth to our own case.

5thly. By sanctifying the LORD’S-DAY to keep it holy, all christian graces are enlivened, and the people of GOD grow in preparation for their eternal Sabbath of holiness and glory.

THE work of divine grace and holiness in the heart is progressive. It hath pleased infinite wisdom gradually to bring his children, as they are passing through time, towards the perfection of their christian character and reward. All the reasons of this dispensation cannot now be known; but in the end it will doubtless appear to be as worthy of GOD, as all his other works are. In this progressive advance to the pure holiness of eternal life, there is a great use of means, among which the Sabbath is a principal one. By this day and its duties, the influences of the world, which have been encroaching on the affections through the whole week, are shaken off—divine truth is received—the presence of GOD is made sensible—the glories of his holiness are seen by a

[ 392 ]

new strength of faith—the invisible things of another world become real to the soul—the holy graces of the heart become alive and fervent— the spirit of prayer is increased—and communion with GOD becomes molt delightful. These, to the christian indeed, are the consequences of faithfully keeping the Sabbath. It is not strange that he loves the day of the Lord, for he finds a divine energy from on high accompanying the institution, and perceives himself drawing near, though in a slow and imperfect manner, to the perfection of a holy character, and the full blessedness of seeing as he is seen and knowing as he is known.

HEAVEN is a state of perfect holiness—an eternal Sabbath of conformity to GOD and enjoyment of his glory, by such means of seeing, knowing and approaching him, as infinite wisdom knows to be the most perfect. While this holy day gives a most excellent advantage to the worldly and unsanctified, of learning their danger and their remedy; to the sincere and holy it is a preparative, a foretaste of their everlasting reward. If our hearts be right, our weekly Sabbaths will be a foretaste of heaven—they will be a quickening of the heavenly temper—and a practical anticipation of heavenly peace. The ascended saviour, remembering the earthly members of his kingdom, and his own promise to be with them, will give those influences of his holy spirit, by which they will find it a day of rest indeed, and of preparation for their glorious and eternal rest.

WE have proceeded far enough on this subject, to see the happy and powerful influence of a Sabbath, in our preparation for the world to come. It is a necessary means of retaining in the world, a knowledge of the true GOD, whom

[ 393 ]

we are to serve forever. It keeps in our knowledge the revelation of his will. It is necessary to give efficacy to the means of instruction. It teaches us our sin and our spiritual wants, and thus prepares us for the blessings of the gospel. It matures that preparation for heaven, which is begun in the people of GOD by their spiritual sanctification. And it is the nearest resemblance to the heavenly life, which is admitted in this state of trial.

THOSE who dislike the spirituality of religion, cannot be pleased with the manner in which this subject hath been treated. Though they may be contented with a Sabbath of some kind; a pure, a spiritual sanctification of it, in the duties of the sanctuary, the family and the closet will be distasteful. Let all such persons know, that if the Sabbath thus sanctified, is distasteful, heaven would be the same, if they could be admitted to it with their present temper. Let it teach them the radical evil of their own hearts, and that with all their advantages and hopes, they are really in a state of mind unprepared for the joys of the christian salvation. And when they find this, let them remember it will be of no avail to quarrel with a human exposition of this subject. GOD who set the example when he finished the work of creation, and hath repeated his command to men, still reigns and will be the judge. When he judges men will be in his hand—he will vindicate his law—and he will pass his sentence, according to his own understanding of obedience. Therefore all attempts to explain away the spirituality of the Sabbath, will be of no avail to those who make them.

[ 394 ]

LET me address this subject to two classes of people.

FIRST, to those who see the necessity of family and civil subordination.

IT is not uncharitable to suppose, there are some in this class, who feel little of their own spiritual needs, and do not wish a Sabbath for the purpose of piety. It is unhappy there should be any such. It is known they do not wish such a Sabbath as has been described; but from experience they have learned the need of family and civil order. On the support of these they are determined, though it be at the expense of some self denial. Let all such know, that they cannot obtain their end without the christian Sabbath, or an inltitution so similar to it, that it ought not to be called by another name. A Decade of festivity cannot come into the place, and in society answer the purposes of the christian Sabbath. It may help to madden the people—to efface a sense of moral obligation—to enflame all the appetites for dissipation; and thus in the end destroy all order, government and social morality. The efficacy of a Sabbath, to preserve order in the family and in the state, arises from the impressions of morality and of our being in a responsible state, which are made of the minds of men. A Decade of sensual festivity and dissipated thoughts is a most potent instrument of hell and its apostles, and directly subverts the first principles of social compact and justice. The Sabbath derives its power, from bringing into the view of men, a holy GOD—a holy, just and benevolent law —a day of being judged and an eternity of rewards

WITH this eternity of rewards, those whom I now address are not affected. Perhaps they do

[ 365 ]

not believe it. But if GOD hath not enabled them to feel the force of higher motives, let them reverence the. Sabbath of the Lord for the sake of present order.

If masters of families; let them sanctify the Sabbath in their houses. If rulers of the state; let them execute its laws, ordained by the wisdom of their fathers. Let all remember, that whether the spirituality of religion, be agreeable or not, the best order and happiness of the world cannot be had without it. Also, let them propose the serious question to their own reason and conscience; whether, if the laws and institutions of the christian religion be actually necessary for the good of society in this world, their necessity for the bliss of another world may not be inferred.

SECONDLY, to christians who are so in truth, as well as by profession.

Of you it is conceived that you delight in GOD—in his law—in his glory. You do not wish a better heaven than it will be to serve and glorify him. Be not defrauded of the benefit of his institutions by a servile compliance with the customs of the world. Remember your Sabbath to be a covenant seal and foretaste of your eternal reward. Remember that it is a means to know GOD, to glorify him and to do your duty. Remember, that you will find your graces in exercise, and your comforts made sensible to you, in proportion as you obey the command of the Lord, to keep the Sabbath holy. Remember, these Sabbaths of the world are soon to cease, and one of eternal duration to commence. This is the rest that remaineth for the people of GOD. As you serve him now his sovereign grace will

[ 396 ]

reward you hereafter. As you now find delight in his day, in his ordinances, in your closets ; so you will, be delighted in the near approach to his glory. May unnumbered multitudes of guilty men draw near and enjoy this glory. AMEN.

END OF THE FIRST VOLUME,