Gift of Frank D. McQuesten 19.2./ ON VARIOUS SUBJECTS. BT JOSEPH PRIESTLEY, *. t, p. ». a. a. Ufam&tf, ON VARIOUS SUBJECTS, INTENDED TO HAVE BEEN DELIVERED IN . PMaiielplita* VO WHICH ARE ADDED, SOME OTHERS, SELECTED FROM THE SAME AUTHOR By JOSEPH PRIESTLEY, l. l. d. f. r. s. DottlfjumlJcriaHb i PRINTED BY JOHN BINNS. 1805. ON TH E D UT Y of MUTUAL EXHORTATION. Exhort one another daily ""while it is called to day, lest any of. you be hardened by the deceitfulness of sin. Heb. III. 13. »:•«¦::< X HIS advice ofthe author of this epistle is not less' seasonable at the present day thanwhenjt was given'. It is even rribre destining of attention now than it Was then., At tliattiiue;the.chris.tian church Was in, a -state 4f persecution At least the. open profes^iSi of .Christianity Vas attended with more danger than it is at present. . ,It%as not then patro nized by the great^thl* -learned, or ihfe fashionable; but was a sect,, every where spoken against, and the teacher^pf it ww/e generally considered is, men who turned the wortjd upside down, the'dnemies of peace, anffthe authors of innovation and revolution. v A. Such "2 ON THE DUTY O? Such, indeed, will ever, be the character of refor mers. It was so in every period of the reformation* from popery. In this light were WicklifFe, Huss,/ Luther, Calvin,, .and Socinus considered in their day ; and such is the light in which every person who in the present times, having by any means ac quired more light than others, is desirous of com municating it, and to improve upon any establish ed system,,must expect.to stand.. .The bulk/ of mankind wish to be at their easej and not to have their opinions, anymore than their property, or their government, disturbed. Being satisfied with? their present situation, they naturally dislike any change, lest k should be for the worse. The situation of a reformer must, therefore, require great forth tude, the courage ofthe lion, as well as the wisdom ofthe serpent, aiid the innocence ofthe dove. T/hese virtues are equally necessary- ih bur times, as far as they bear the same character ; but they are only peculiarly requisite for reformers; arid ; "their immediate followers; With respect to chrism Sanity m general^ the profession of it is not, at least in this country, at all disreputable. Qh the con trary, it is rather disreputable ¦¦, ¦'' ' Thfefeafiftiy is the Wfcrld in ,'^Mph we live, and tteiint^course w^?must have with it. For now, aSrttiUGh as-ever,; to be the friend of what may pro- pWIy W:&Bedj/4• ...... In order to feel, and consequently to act, as be comes a. christian, and this in an uniform and steady manner, the principles of Christianity- must be at-' tended to, and never lost sight of. In time of per- ' secution the distinction between christians and other persons who are not, christians is constantly kept up. For then the mere professip#of Christia nity makes met^liable to suffering, and often to death; and when men* are fri danger of isuffering foranv thing, as well asjwhen they hav| the hope of gaining by any thing, they will gi^the closest at tention to i€ Their hopes or their fears caimot foil to keep their attention sufficiently awake. , -,;/ When a man is willing to give iip his ^property, and even ^is lifeyfor .the sake bfany thing, he must set a high value upon It. He will cherish the: thought ofit, as what is dearer to him than any thing else. In such times, therefore, no man would for arnoment^forget that he was a christian. '¦ * ".-The ¦ MUTUAL EXHORTATION. 5 *Hie precepts and maxims of cliristianity would be familiar to his mirid, and have the g$&test weight with hirh. ''¦ . ^. But this is notithe casein such times^ as these in which we live. There is ^ejry little in a man's out ward circumstances depending on his being a chris tian or no christian. The behaviour? of other per sons towar^ him has no relation to that distincti on ;v- so that;he ha^ nothing either to hope or to fear from the .consideration ofit, there? being nothing that necessarily forces, or that very loudly calls for, his attention to it. , All the attention that, in these circumstances, hedpe^ give to^itmust'be wholly voluntary, me?s|)0iitejneous effort of|iis own mind. Jf his mind be much occupied by other things^ he ^yil^riecessarily relax in that attention, and jf^he in- $rely depp, his attention tO' the principles of christi. anity; if all his thoughts, arid all his actions, be directed to other objects, such as engage tlie atten tion and the pursuit of mere men of the world^ there \villb^no real difference between him and. mere men Of the world. Pleasure, ambition, or gain, will beeqmjtfly their principal; objects, those fpr the isake of' which, they would sacrifice every thing else.* . ; -A3. v Chris- O ON THE DUTY OF; Christianity does not operate as a charm. The use. of it does not resemble that of a Badge, or a. certificate, to entitle a nian to any privilege. It is of no use but so far asit'enters into the sentiments, contributes to form the habits, and direct the con duct, of men ; and to do this,. it must reaj|y occupy the mind, and engage its closest, attentio^; sro tha| the.maxims of it may instantly occur thejitluorncnt that they are called fbr ; ;,apd,therefoire in whatever it be that the true christian and the mere, matt* of the . world really diner, the ^difference/ could not fail to appear. If there- wal.any gratification or pursuit, that did not suit the christian' character, though others might indulge in it without scruple, and despise all who did not ; the true christian would , be ngmqyed by such exahtjles, or such ricficule. His habitual fear of God, and ?his respect for the commands of Christ, will at aliiti^es render hini superior to" any such influence. Whatever huf$ christian principles called Wm 'to do^ or to suffer, he would be at all times ready totobey the call. For any principles to have their practical influ ence, they must at least Jbe , familiar to the mind, and this they cannot be unless they be yoluntar&r1 cherished there, and be dwelt upon with pleasure/ :£whea •MUTUAL EXHORTATION. 7 "** ¦" in '' " '* . when Other objects do npt necessarily obtrude them selves. Consider, then, how many objects are per petually occupying the minds of men in the present . state of things in the christian world, and how forci ble their hold is upon them, and consequently how . diffi^ lt it 'must be to pre vent^heir ail preAailing in fluence, to the exclusion of that" of Christianity. I: The age in which we five, ••more than any - that have preceded it, may be said to be tlie age of trade and commerce :% .-Great wealth is chiefly to be acquired by^-tKis means. It, is,, at least, the .jtnost expeditious way of acquiring a fortune, with any regard to the principles:. oft honour; and honesty. But to succeed to any great extent in rnercantHe • business^ of any. kind^ especially no*.v that stfch numbers of actlye1 and sensible rrien am engaged in the ^mfe, a man must give almost" his^whole atteiv •tion to it? so that there will be Httfe room for any thing else to occupy his mind. Ifhe do not literal ly^, in the language of se|ipture, rise up tarly, and sit up late, it will occupy* his thoughts when|his head is upon his pillow. HSs anxiety Jviil often ke%! him awake. Even at that season; of rest he . willbe dbrfslderitig whether it w^be pmdent to •"'";' ':¦• make this or that purchase, whether this Of that., A 4. '^ man- 8 f; v; on THE DUTY Or .> man may be safely trusted^whether there will not be too much hazard in this or that undertaking, andj a thousand things of this nature. If such a person's business allow him any" lei sure, he is fatigued, and wants amusement, and cannot bear any thing that makes him sefious.x He therefore, engages in parties of pleasure^' and vari ous entertainments, that even more than business exclude all thoughts of religion. Andin this course 'of alternate business and riiere amusementor feast- ing, do, many men of business proceed dayafter day, and year after year, till Christianity is-as foreign to their thoughts as if they had been heathens. , If the man of business have any turn for reading, and that not for inerej amusement, it is history, or politics, something relating tothe topics of the day, but not the Bible that he reads. , To; this, if he have not read it at school, many a mart of business is an utter stranger ; arid though in this book God hiriiself speaks to men,' concerning their most im portant interests, their duties herej : and their'expec- tations hereafter, they will not listen even to their maker, On Sundays, whichthe laws of most chris tian countries prevent men from giving to business, many never goto any place of christian worship ; *-"• <:»'¦¦., '• .-, but t> *ri, MUTUAL EXHORTATION. 9 but to relieve themselves from die fatigues of the week, make that their day of regular excursion, in company with persons of similar occupations ; and their conversation, if not irreligious and profane, is at least on topics altogether foreign to religion. II. The business of agriculture is much less unfavourable to religion and devotion. It does not occupy the mind in the same degree ; and it is at tended with much less anxiety* Nay the principal causes of anxiety to the cultivator of tlie ground, viz. the uncertainty of die seasons, and the weather, rather lead the tiioughts to God, tlie author of na ture, and of all its laws ; from which he ex pects every thing that, is favourable to his employ- ment ; and he passes his time in the constant view of the works of God ; so that they must in some measure engage his attention. And if lie attend at all to the objects with which he is continually sur rounded, they must excite his admiration and de votion. This at least, is their natural tendency ; though even here other objects, and other views, foreign to his proper employment, may interfere ; so that, in the language of scripture, seeing he shall not see, and hearing he shall not understand; and giving more attention to gain uian to his employ ment m any other view, even the fsrmer may be as A5 . destitute I/O ON THF DUTY OV destitute .pf- religion as the tradesmaii ; and great? numbers, ho doubt, are so. This however 1S k$f- no means owing to their employment, but to other,/ influences, which affect all men alike, without cus>- tinction of classes or ranks. This employment I therefore consider, as of all others, the most, favoura ble to the temper and. spirit of chris.t;aaityi _, "*" HI., In this advanced state of the world , and Qf ~ society, the profession of law. and me^ieitfe. require more study and time than formerly.. Laws are- necessarily multiplied, and cases more comph> cated. The study of medicine requires more -':V. • ' r-rf - - ¦ (?"- - knowledge of various •branches" of science, as natu ral philosophy, chemistry, and botasiy, besides, a knowledge ofthe learned, lai^uages,, and other ar- vJ tipies,with^hich no physician of eminence can be :. unacquainted. Whether it be owing tp. these cir cumstance^, or to any other, it is. remarked '* in England, 'and. I believe in Europe in general* that but few either of lawyers,, or physicians are men of ij religion, tho' some few are eminendy so. Physi cians have an obvious excuse for not regularly at* tending places of public worship ; and if men, can spend the Sundays without any exercise of religir ani* the whole week will, generally pa^, without my,., and the subject itself wiU find little, place in j their thoughts. *% *TV. The ^ MUTUAL "EXHORTATION. 11 i '& J- IV. .The times in which we live may, in a very remarkable degree, be said to be the age of Politics, and from die very extraordinary state of the^ world it is m some degree hecessarily so. Greater events are now depending than, any that the history of any former, age can shew; and. the -•fheory; and practice of die internal* government of countries, the circumstances that tend to make go- *veniments,s!able, and$he people /prosperous and happy^ CoJEicerning which there is endless poom for : difference q|.op%ion., occupy the thoughts, of all men whp are capable of any reflection. rl No person can. even, read" the commpn/newspapers, or. see ariy~ mixed company, without entering intothem. He will,- of course, forrrr his own opinion of public f men. arict pubKc measures ; and if they be differ- rent from those of his neighbours, the subjects will' be discussed, and sometimes without that temper which the discussion of all subjects of importance .requites. Consequentlyfdiesubject of Politics, m 5he present State of things, is with many as much an erieftiytb religipny|as trade andebmmerce, or , any other pursuit by which men gain a livelihood* Many persons who read find nodiing^that interests them bat what relates- to the events of die timej or the politics of the- day. "" ; This 12 '/•',,,, ON the tvr^'ot , This state of things might lead men tp 1©°^ {Q the hand of God, and a particular Providencef which is evidently bringing about a state of things far exceeding in magnitude and importance^ any thing that the present or any former^ generation of men has seen. And a person of an habitually pi ous disposition, who regards the hand bf God in>< every thing, will not take , up a newspaper without reflecting that, he is going" to see what God has wrought; and considering what it is that he is ap-^ parently about to work. To him whatever wishes'1 he may, front* his inaperfect view of things, in-< dulge himself in (which however will always be with moderation,,and submission] all news is good news. ; Every event that has actually tak en place, j as it could not have been without the permission j (which is in, fa.ct the appointment) of God, he is, persuaded is that which was most, fit, and propeiH for the circumstances, and will lead to the best end; and that tho' for, die present, it may be'cala^f mitous, tlie final issue, he eannot doubt, will be happy. ,:; ¦• ' -¦, f But mere men ofthe world' Ibok no farther than ¦¦ to men, tho' they are no more than instruments in the hand of God ; and consequently, as the e- yents are pleasing or displeasing to them, promis- ,.' ¦¦>.. ing- MUTUAL EXHORTATION., 13 ing Of "Unpromising, their hopes and fears, their affections 01* dislikes, are.excited to the greatest de gree; so as often to banish all tranquillity of mind, and coolreflection. Arid certainly, a mind in this state is j not the* propei'* seat Of religion arid devotion. All the thoughts of such persons ard engaged, and their whole minds are occupied by objects, which not only exclude Christianity, but such as inspire a temper the very reverse of that of i i a' christian, which is peculiarly meek, benevolent'. ' ' ' evert to enernies, and heavenly minded, a dispo sition of mind which we should;in yam look for in the eager politician Of these times. ' i . As to those who are concerned in conducting the business of politics, IthOse in whose hands Gbd has more immediately placed the fate of nations, it is not to be expected (though there are noble ex ceptions) that they, will be eminent for piety- and religion, of have any, other objects than those pjf ambition, and, often that of avarice. Their eager ness to get into power, their jealousy of all their ppponents who wish tp. support them at home, and their negpti^bj^ with1 foreign powers, which must be intricate, must often keep their minds up on the rack, to the exclusion of every sentiment, not only of religion, but even of common justice and 14 ON THE DUTY OF - :£¦-¦ and humanity. For such all history shetys to have, been the character of the generality of statesme^ and warriors, in all ages, and all nations. They have keptthe world in-the same state of ferment and disorder with their own minds. The conaolatioaif eft christian, in this state bf things,, isth&t the great Being, whose* providence statesmen seldom^ respect, does, tho' with a hand unseen, direct all the affairs of men. Me ruleth, in the kingdoms of metij and giveth them to whomsoever he pleases ; . andeven the Pharaohs, and Nebuchadnezzars, are as use- . ful instrumentst in hisjhands as the Davids, and' the Solomons. s ^ ' V. It might be thought that philosophers, per sons daily convefsantin the study of nature, must be devout ; And the poet Young says ah undevouf, astronomer is mad; Yet we see in fact that men maybe so busy all their' lives in the investigation of second causes', as intirely to overlook the great first cause of all, and even to deny that any suoh.Being exists. Or seeing- nb change in the course of nature^ at present, or in any late period, they hastily con clude that all things have ever been as they now are from the beginning; so that 'if the -race ofmeir> had a maker, he has ceased to give any, attention to them, or tlieir conduct; and consequent that . *~'& ' they MUTUAL EXHORTATION. 15 they are at full liberty to consult their own interest, and live"as they please, without any regard to him. Also philosophers, having all the passions of other men, the same love of pleasure, the same ardour of 'ambition, aiid the same attachment to gain, that ac tuate other men, they have in these respects been, in die usual course of their lives, governed by passi on more than 'reason, and have lived as much nsitk- but Gvd m Th£ world, as thoughtless of his being, perfections, and providence; as other men. VT. Even ministers of the christian religion, though necessarily employei hi the public offices. bf it, arid ih teaching the principles of it to others, are riot necessarily influeheed by them themselves ; though thecharaetbr they sustain in society obliges tfaeinto greater^st^Tial decency of conduct ; so as to la^ diem under sorne .considerable restraint, at leaSst will respect to a love bf pleasure, and a taste for amusement. Butff the profession was hot the teal object of their ehbice,:|r© Since the time of David there has been a long succession of prophets, and especially the appear ance of the greatest of all the prophets, Jesus Christ, who brought life* and immortality to light, having not only given us certain information concerning a resurrection^ and a future state, but exemplifying his doctrine iii his own person j by actually dying arid risinsc from the dead. There was also a most glorious display of divine interpositions in the time of the apostles, by which our faith in the gospel is abundantly confirmed, and our attention to a future state so much excited, that it might almost- have been feared, that -mankind would think of little else, and that the business of this life would have beeri too much neglected. < For what is the interest we take in all other histories compared to our inter est in this? Other histories are no doubt, instruc tive ; but the books of scripture, besides being in finitely MUTUAL EXHORTATION. 23 finitely more curious, and interesting, as the trans actions of God, compared with those of men, may be said to be a title to an estate, to which any man may become an heir. In the scripture we are in formed ofthe certainty, and the value, of this great inheritance, and with the terriis on which we may secure the possession of it. The books of scripture are also die most ancient writings in the world, and penned with a simplicity of which we have no other example so strikingly beautiful ; and they exhibit the manners ofthe primitive ages of man kind ; so that there is in them every tiling that can interest curiosity, as well as impart tlie most im portant information. If, however, notwithstanding these recommenda tions, the scriptures, and other works illustrative bf their contents, have not engaged the attention, it be hoves every person who really wishes to iiribibe tlie spirit of Christianity, to make himself well acquaint ed with them, and to persist in the reading and study of 'them, till he find himself interested in their con- tents, and imbibe the pipus aiid benevolent temper which is so conspicuous in the Writers. And how irksome soever, through disuse, and other causes, the reading bf the scriptures; and of other books which have the same-tendency, may for some time B4. be 24 ON THE DUTY OF be, perseverance will overcome it ; and then, if I may, speak from experience, no reading will be so inter esting or pleasing ; and the satisfaction will increase with every fresh perusal. This circumstance enables us to account for the peculiar pleasure that David, and other pious Jewsr appear to have derived from reading the scriptures. They had few other books ; so that if they read at all, they must have read them peipetually in their own houses, as well as have heard them constantly read in the synagogues, from the time that they had such places of public worship, which they certainly had from the time of tlie Babylonish captivity. At this day there are so many other books to engage the attention, that in too many cases they totally ex clude the reading of that which is of infinitely more value than all the rest. But whatever be the leisure that any person can command for reading, some portion of it should by all-meahs be appropriated to that kind of reading the object of which is to increase the knowledge which relates to our profession as christians. And this will . lead to a course of reading both curious and inter esting, especially such as makes us acquainted with the progress of Christianity in the world. No kind of reading tends so much to counteract the influence of MUTUAL EXHORTATION. 25 ofthe world, and its principles, as the lives of emi nent christians, and mOst of all the martyrs, whose ' piety, patience, and fortitude, in chearfully abandon- >* ing life, and every thing in it, for the sake of con science, cannot fail to inspire something of the same excellent spirit ; and this once fully imbibed, will enable a man to behave as becomes a christian in every situation, of prosperity as'Well as of adver sity, in life or in death. Compared to the strong feelings with which such works as these are read by persons who have acquir ed a true relish for them, all odier reading is per fectly insipid, and a truly pious christian, who has few books besides the Bible, has little cause to . envy the man of letters, in whose ample library die bible is not to be found. What is there of pather: tic address in all the writings of the admired anti- ents compared to the book of Deuteronomy by Moses ? And what is all tlieir poetry compared to the psalms of David, and some parts of Isaiah ? And yet such is the power of association and habit, that by persons of a different education, and turn of mind, those parts of scripture which are by some read with emotions of the most exalted and pleasurable kind, will be perused with perfect indinerence, and even disgust : and if such persons B5. be 26 ON THE DUTY OF be advanced in life, so that their habits are confirm ed, the endeavour to communicate to them a re lish for such Writings will be altogether in vain. Of such persons We may say with Bacon's brazen statue, Time is past. So strongly is my mind impressed with a sense of the importace ofthe habitual reading of the scrip tures, both from considering the nature of the thing, and from the best attention that I 'have been able to give to particular characters and fects, that I do not see how those persons who neglect it, and who have no satisfaction in habitually meditating on the infinitely important subjects to which they relate, can be said to have any thing of Christiani ty besides the name. They cannot feel the influ ence of its doctrines, its prCceipts, or its motives, when they give no- attention to them ; and there fore they cannot derive any advantage from Christi anity, exceptsuch as accrues to all the nominally christianized part, of the world, in improving the ge neral character, manners, and customs of it ; but which, as it has not arisen from any attention that they have given to it, cannot entitle them tothe' character, or rewards of true christians, those who" have lived as pilgrims, and strangers here befow, and as citizens of heaven, who, though living iri the MUTUAL EXHORTATION 27 the world, have had their affections on things a- bove, whose treasure, the object of their chief-care and pursuit, has been not on the things of this world, but in heaven. They may not 436 rejected by Christ as workers of iniquity ; but they have no title to the appellation of good and faithful servants,- to a master whom they have never truly loved or respected, and hardly even thought of, and there fore cannot expect to partake in die joy of their. Lord. II. Besides other obvious uses of public wor ship, a person who wishes to cultivate the true spi- . rit, and acquire the proper habits of his religion, must not neglect it. We are social beings; and our joining in any scheme in which we are alike in terested j is a mutual encouragement to persevere in it, and to pursue it with proper ardour. It likewise operates as a tie not lightly to desert the profession, and such a tie men concerned in the multifarious business of this life often want, III. Private and habitual devotion is the life and soul of all practical religion. No man can be truly religious who does' not,'iri his daily thoughts, respect the presence and government of God, and who does not regard him as the author of all things, and 28 ON THE DUTY—OF and the sovereign disposer of all events ; so as to Uve as seeing him who is invisible ; as I have ex plained pretty much at large in a printed discourse., ' ' ' on this subject, . ¦,,-'' IV. Family prayer, if not of absolute necessity, is of great use in all christian families. Dr. Hart ley, one of the most judicious, as well of the most pious of men, says observatio?i on man vol. 2. p.* 336, "I belive it may be laid down as a certain " fact, that no master or mistress of a family can " have a true concern for religion, or be a child of " God, who does not take care to worship God by " family prayer. Let the observation ofthe fact "determine." I would not chuse to express myself quite in this manner, since much must be allowed to the different circumstances of families ; but thus much may certainly be said with truth, that if the: practice of family prayer, or any other mode in which we give evidence to the World that we are christians, be forborn through shame, or a compli ance with the modes of the world, we have no just claim to the title and privilege of christians, but. fall under the awful sentence of Christ. If any man be ashamed of me, and my words, in this gene r ration^ of him will the son of man be ashamed when, /in Ac MUTUAL EXHORTATION. 29 he comes in the glory of his father, with the holy an± gels, Mark 8. 38. Every practice by which we declare our belief of Christianity, such as attending christian worship,' receiving the Lord's supper; or performing any Other acknowledged christian duty, tends to strengthen our faith, to inspire the proper spirit of the profession, and secure the performance of eveiy duty which it enjoins ; and therefore should by no means be neglected by us. Thus should we be urgent, even to exhort one- mnother, and all should gladly and thankfully re ceive the word of exhortation ; to be steadfast, im moveable, always abounding in the work ofthe Lord, knowing that our labour will not. be in vain in the Lord. The author of this epistle says (Ch. 10. 25.) We should exhort one another so much the more as we V seethe dav, meaning, no doubt, the great day or the second coming of Christ, approaching. If this motive had weight in the times ofthe apostles, it must have more now ; since that great day, which will try every man's work what it is, must be near er than it was then , and though this time was not known to our Lord himself but only the sfgns of its approach, many intelligent christians, who are attentive SO ON THE DUTY OF attentive to the signs ofthe times, are of opinion that it cannot now be far distant, and may be expected even in the present generation. But since the com ing is certain, though the time be uncertain, let us all be ready, that when our Lord, shall return, and • take account of his servants, we may be found without spot, and not be. ashamed before him at Ms coming. i ¦ ON 31 ON FAITH and PATIENCE. These all died in faith, not having received tlie pro mises, but having seen them afar off; and were persuaded of them, and embraced them, and con fessed that they were strangers and pilgrims on the earth. Heb. XI. 13, JL HE great use of religion is to enlarge the minds of men ; leading them to look be37ond them selves, and beyond the present moment ; to take an interest in the concerns of others, and to look forward to the most distant times. By this means men become less selfish, and at the same time more intellectual ; being less governed by the impulses of mere sensual appetite, which is the characteristic of brutal nature, and also of a state of childhood. This habit of mind cannot be imparted by hu struction It mustnecessarily be the fruit of ex perience. And since this advance in intellectual improve-. .32 ON FAITH ment implies the forbearance of immediate gratifi cation, which is always painful, a state of suffer ing is an essential ingredient in this important dis cipline of the mind,- and therefore ought not by any means to be complained of, by those who wish not to retard their progress towards perfection. We see in the affections and conduct of children how injurious constant indulgence is to them, * « ¦ and how necessary to their own future happiness, as well as to the comfort of those who are about them, are frequent checks and restraints. The Jess is the gratification of their wishes restrained, the more eager are their desires, and the more confident their expectation of any desired event ; > and consequently the more painful is disappoint ment to them. And since disappointment will ne cessarily come,, from the absolute impossibility of gratifying all their absurd [wishes, the more they must suffer from impatience and vexation in con- ' sequence of a want of early checks. 0 It is happy for men that, in a state of infancy, they cannot explairi their wants ; so that whatever they feel or wish, it has little or no connection with what they experience. They must necessa rily be many years under the absolute government. of others. This lays a foundation for a habit of patience AND PATIENCE 33 patience and forhearanee, which is of infinite value to diem, and which must be carried much farther as they advance in life, if tiiey advance in intellectual and moral improvement. We see not only in the case of indulged children, but in that of kings, and others who have many persons intirely subservient to diem, that a habit of indulgence makes theiri incapable of brooking dis appointments ; sothat they suffer infinitely more than persons who frequently meet with them, and who have by that means acquired a meek disposi tion, and a habit of patience and forbearance. These persPns can enjoy the pleasures of life without suf fering much from the evils ofit ; whereas they who have not been in a situation proper for acquiring this habit, riot only suffer much from evil ; but have little enjoyment even of good. This being nothing more than they always expect, and what from fre quent indulgence they receive with much indiffer ence, often bordering on disgust. Hence it follows that, in exercising the faith and patience o£ men, God acts the part of a kind and ju dicious parent, attentive to the improvement of his children; not affected by their present temporary feelings, but consulting their happiness at a future C. period, 34 ON FAITH period, and in the whole of their existence ; this life, long as it may be, being only the infancy of man, in which are to' be formed habits that are to qualify them for superior and more lasting enjoy ment hereafter; Compared to eternity, what is time ? what is the longest term of human life ? If the whole of it should be passed in suffering, there is room for an abundant recompence in a future. state. But our merciful father has given sufficient, proof of his benevolence in the provision that he has made for the enjoyment of this life, happiness great-i! ly exceeding the misery that is so much complain-,' ed of in it. From this his disposition, and his wish, to make his offspring happy is sufficiently evident ; and we have just ground to hope, and be- = lieve, that all the sufferings of this life are in their- nature preparatory to our happiness in another,' provided they have their proper effect upon our tempers and dispositions. We see most ofthe conduct of divine providence in the scriptures, which are eminently cafculatedj for our instruction ; and we there see that the me thods of die extraordinary providence of God, in his intercourse with mankind, is exactly correspondent| to the plan of his general providence. We there* ' , , . see AND PATIENCE. 35 see that from the beginning ofthe world he has been training men to virtue and happiness by a course of severe but salutary discipline ; some ofthe most eminent of our race, those whom we may call the greatest favourites of heaven, with whose history we are best acquainted, having been treated in such a manner as to exercise their patience to the utmost, before they were distinguished by any re ward for it. As an attention to particular cases, such as are briefly recited in the eleventh chapter of the epistle to the Hebrews, will be eminently in structive, I shall enlarge a little on some of them, noticing such circumstances in tlieir history as ap pear to be the most remarkable. Abraliam, at tlie age of seventy five, was com manded by God to leave his native country, on a promise that he would give him another whioh he would shew him, and that he would make his' de scendants a great nation. Accordingly, he left Chaldea, and went to Haran in Mesopotamia and the year following he proceeded to the land of Ca naan, Gen. XII. 4. There God appeared to him the second time, telling him that that was the coun try destined for him. Ten years, however, passed without the appearance of any issue, from which the promised 36 ON FAITH promised nation was to descend ; and in the meari time he had been obliged by a grievous famine to go into Egypt. • : At his return the promise of his descendants be. coming a great nation was renewed, and agam, in a peculiarly solemn manner, after his rescue of Lot ; but having no hope of any son by his wife Sarah, he was prevailed upon by her to take her maidHaf gar, and by her he had Ishmael, when he was eighty- six years old. But tiiis was not the son from whom the'great nation was to descend; and it was not till he had arrived at the advanced age of ninety nine that he was promised to have a son by Sarah, whfe' was then ninety ; so that her conception was out of the course? of nature. Notwithstanding this longi delay, and the1 most unpromising appearances, his faith did not fail ; and an this account he was high- ly approved by God, Gen. XV. 6. Accordingly he had a son the year following, but only one ; so that, to all appearance, his having a numerous posterity was very uncertain. To give the greater exercise to his faith, when this son, so long expected, was arrived at years of maturity, the affectionate father received a com mand from God to sacrifice him; a command! which he hesitated not to obey, though to appeaf| anofj AND PATIENCE. 37 ance this act of obedience would put an end to all his flattering prospects. This, however, was merely a trial of his faith, and the order to sacrifice his son was countermanded. When Isaac was forty year old, and his father one hundredand forty, he was married ; but twen ty years more elapsed before he had a son, so that Abraham was one hundred arid sixty years old, and saw no more than two grand children, and when they were boys of fifteen he died. His expectation , therefore, of a numerous posterity could not have arisen from any thing that he saw, but altogether from his faith in the divine promise. After this the hopes ofthe family, were limited to Jacob one of the sons of Isaac ; and he did not marry till he was near fourscore years of age, and at his outset he appeared to have been greatly infe rior to his brother. For when he returned from Padan Aram no mention is made but of his wives, his children, and his cattle, whereas his brotiier , met with him with four hundred men, and made very light ofthe very valuable present that Jacob forced upon his acceptance. In the family of Jacob we see, however, at length, the rudiments of a clan, or nation; and C 3. when 38 ON FAITH when they went into Egypt they mustered seven ty males, but their situation in servitude, to which they were soon reduced, was very unpromising; with respect to any future greatness. The life of Jacob himself had little in it to be envied. After leavinghis parents, wherethough he was the favour-,' ite of tlie mother, he was by no means so ofthe fa ther, he served his uncle Labaji twenty years ; andby,[ his own account he underwent great hardships, and was grievously imposed upon. At his return he suffered much from the fear of his brother's resent ment. The behaviour of several of his sons must have been a source of much affliction to him, and the loss of Joseph must have gone near to, break his heart. In this state he continued fifteen years, when near the close of his life he was comforted by the recovery of his favorite son, and the settlement of all his family in a plentiful country. But though j he knew, from the warning that God gave to Abra ham, that his descendants would soon be reduced to a state of great oppression, and would continue in it many years, he died in the firmest faith that they would in future time become a great and flourish ing nation ; and he distinctly foretold the fate of each of his sons, as the heads of great tribes, of which that of Judah would be the most distin guished. Joseph AND PATIENCE. 39 Joseph, the most pious and virtuous of his sons, was exercised in the severest manner. After being the favourite of his father till he had attained the age of seventeen, he was sold for a slave ; and, iri con- ' sequence of a false accusation, confined - in prison several years. But these unfavourable circumstan ces were probably those that contributed most to the^peculiar excellencies of his character ; disposing him to be humble and serious, wholly resigned to the will of God ; and believing that his providence had the disposal of every thing, he entertained no sentiment of revenge on account ofthe injuries that had been done to him. Looking forward to the future greatness of his descendants, and confiding in the divine promise, that the family would become possessed of the land of Canaan, he ordered that he should not be buried in Egypt, but be embalmed^ in order to be carriedto the promised land when they should remove thither. Though the descendants of Jacob multiplied greatly in Egypt ; yet no person, seeing the state of abject servitude to which they were diere reduced, could have imagined that they were destined to rise superior to their proud masters, and make tlie figure they afterwards did under David and Solo mon, and much less that they would become the C 4. most 40 «N FAITH mostdistinguishedofallnatlons, which if the predic tions concerning them have their accomplishment, they are to be. The Israelites in general seem tb have abandoned all hopes of the kind, and to have acquiesced, through despair, in their servile con dition. Moses, their future deliverer, fled from the coun try at the age of forty, and continried forty years more among the Arabs, where he married, and evi dently never thought of returning to join his bre thren; when the divine Being appeared in a most extraordinary manner in their favour, delivering them as it is said, with a high hand and an out stretched 'arm, from the power ofthe Egyptians, at a time when there were no visible means of accom plishing it.- But though the nation Mas in this extraordinary maimer delivered from their state of servitude in Egypt, yet, wandering as they did no less than forty years in the wilderness, surrounded by warlike na tions, they could not, except in reliance on the di vine favour by which they were conducted, have expected to make tlie conquest bf such a country as Palestine then was, fullypeopled, andby nationsin the habits of war, with all their considerable towns fortified ANT) PATIENCE. 41 fortified : Yet in this manner was the favou rite nati on training up for their future greatness, when, to •an indifferent spectator, their condition would have appeared very uncertain and hazardous ; not likely to make any greater figure than one ofthe horde's of Arabs, and having nothing but the very worst and least cultivable part of Arabia to settle in ; every fertile spot in the country being already occupied. The people in general at this time thou girt so ill of their situation and prospects, that nothing but „ Very extraordinary interpositions in their favour could have prevented their returning into Egypt, which they again and again wished to do. The faith, however, of the more pious among them ne ver failed ; and after the expiration ofthe forty years they were put into the possession of a considerable tract of country on the East ofthe river Jordan. . But. at this time not only were the descendants of Esau a well settled and considerable nation, but even those of Moab and Amnion, the two sons of Lot, though they were destined to bow to the superiori ty of the wandering Israelites. After they got possession of the land of Canaan, in a manner as extraordinary as their emancipation from their bondage in Egypt, they mad3 no consi- C 5. derable 42 ON FAITH derable figure for the space of about four hundred years; and during a great part of it they were in subjectionto some or other ofthe neighbouring na tions, in consequence of their apostacy from their reliction; so that in all this time there Avas far from being any appearance of their being what they*were in the reigns of David and Solomon ; and this state of prosperity did not continue quite a century. Af ter this they relapsed into their former inconsidera- ble state, and they were finally conquered, and car ried into captivity, by the kings of Assyria and Ba bylon -T when to all appeaiance there was an end of the nation ofthe Israelites, as there was to tiiose ofthe Moabites, Ammonites, and Philistines, which ne ver rose to any degree of power or independence. Of all the kings of Israel, David, whose piety was most exemplary, though, from die strength of his passions, his failings were very great, was ex ercised with the greatest trials, both before he was king and afterwards, of which many of Iris psalms, composed in a mournful strain, are a sufficient evi dence. He was anomted king of Israel when he ' was very young ; but though he soon distinguihed himself as a warrior, he was immediately exposed to the jealousy and persecution of Saul ; so that during AND PATIENCE. 43 during the remainder of his reign he was obliged to take refuge in the neighbouring countries ; and af ter the death of Saul he was seven years at Hebron, acknowledged by the tribe of Judah only. On die other hand, Solomon, who had, no doubt,: every possible advantage of education, and arrived at the most splendid situation without any difficul ty, was not only excessively luxurious, but swerv ed from his duty in an article with respect to which his firmness might have been least of all suspected ; not only indulging his wives in the idolatrous wor ship of the countries from which he had taken them, but joining them in it. After this seeming annihilation ofthe Israelites as a nation in the captivity by Nebuchadnezzar they were, according to express prophecies, restored to their own country, though they never rose to the height from which they had fallen ; and in conse quence of their relapsing into vice, though not into idolatry, and rejecting die great prophet Jesus Christ, the vengeance predicted long before by Mo ses came upon them to the uttermost. They were conquered by the Romans, and soon after, intirely driven from their country to every part ofthe habi table world; and in this* state they remain to this day 44 ON FAITH day, but they are not destroyed. They preserve tlieir peculiar customs, and never lose sight of their relation to their great ancestors, or the promises of God to them, that they are to be once more, and fi nally, settled in their own country, and to be the most respectable of all nations. Though they are treated with the greatest contempt by all other peo ple, they are justly proud of their descent, and of their peculiar relation to God. Whatever be the vices with which they are chargeable, they are not deficient with respect to faith. Their most neces sary virtue is fully exercised, and^improved, by the severe discipline to which they have been subjected. This is the more remarkable, as none, of all their calculations, or conjectures, concerning the time of their deliverance and exaltation have been verified ; so that they now desist from forming any opinion on the subject, but wait with patience for the ac complishment of the promises, notwithstanding the most discouraging aspect of things, and in perfect uncertainty will respect to the time. The Messiah, who was first promised to them with any distinctness in the time of Isaiah, they fully expected, from their interpretation ofthe pro- pheciesof Daniel, about the commencement of the christian asra, when they became subject to the Romans ; AND PATIENCE. 45 Romans ; a situation which they brooked very ill. Jesus was the predicted Messiah, but his first com ing was not to be that glorious one with which they fondly flattered themselves. And with respect to his second coming christians themselves have their faith as much exercised as is that ofthe Jews. It was by many fully expected soon after the age of the apostles. After this disappointment, tiiey fixed up on later dates ; hut, like the Jews, we have flattered and deceived ourselves again and again. Our faith, however, does not fail, especially as our Saviour has apprized us that the time of his second coming was not known even to himself, but to the father on ly ; and that when it will come it will be as unex pected as that of a thief in the night. If the faith ofthe founders of the Jewish nation, and that ofthe nation itself, has been so much exer cised, that Of Jesus Christ and his followers has been no less so. Christ himself was made perfect through suffering, Heb. IL 10. his followers cannot reasonably expect to be trained to virtue and hap piness in any other way. He was despised and re jected of men, a man of sorrows and acquainted with grief. During the whole course of his. benevolent ministry, in which he continually went about doing good, he met with moire opposition from die envy and 46 ON TAITH andmaliceofhispowerfulenemies,thanifhehadbeerithe pest of society. Though he gave the rulers of his nation no cause of offence besides that of reprov ing them for their vices, they never ceased to perse cute him till they had put him to a painful and ig nominious death ; and he faithfully apprized all his disciples, that if they would follow him, they must take up their cross to do it; and that they would be hated of all men for his name's sake, but that they ought to rejoice in being so distinguished; since in consequence of being persecuted for righteousness sake, great would be their reward in heaven. If they suffered, with him, they would, as the apostle says, reign with him, and be glorified together. The apostles, and the primitive christians in ge neral, found this to be a faithful and true warning. In following the steps of their master they were per secuted as he had been ; and christians received no countenance from the powers of the world for the space of three hundred years. And after this the professors of a purer Christianity (for it was never more than a corrupt species ofit that was patroniz ed by princes and states) continued to be exposed to cruel persecution in various forms. Indeed they suffered much more from nominal christian powers than AND PATIENCE. 47 than they had ever done from tlie heathen ones. It has,«dierefore, been true in all times, that through much tribulation men have entered into tlie kingdom of God; and conseqviently whenever the world smiles upon us, there is just ground for suspicion that all is not right with us. Looking through the history of cliristianity from the beginning, we shall find that the most distin guished characters, those we look up to with the greatest reverence, as patterns of pietr, benevo lence, and constancy, have been those who have suf fered the most. This was eminently the case of die apostles in general, and especially of Paul, the most active of all the propagators of Christianity. For aidour of mind, and indefatigable exertion in the cause of truth and virtue, he stands unequalled in christian history. But what did he not suffer af ter he embraced Christianity, from tlie malice ofthe Jews, and false brethren among christians. Speaking of some who undervalued him in the church of Corinth, he gives the following brief enu meration of his labours and sufferings, Cor. XI. 23. Are they ministers of Christ, I stteak as a fool, lam more. In labours more abundant, in stripes above measure, in prisons more frequent, in deaths often. Ofthe Jews five times received I forty stripes save sne% 48 ON FAITH one. Thrice was I beaten with rods. Once was I stoned. Thrice ¦ I suffered shipwreck. And this was written before the shipwreck of which a parti- culai; account is given in his history. A night and a- day I have been in the deep. In journeyings of ten, in perils of waters, in. perils of robbers, in perils by my own countrymen, in perils by the heathen, in pe rils in the city, in perils in the wilderness, in perils in the sea. In fastings often, in cold and nakedness, be sides those things that are without, that which com- ethuponme daily, the care of all the churches. Who is weak, and I am not weak? Who is offended, and I burn not? If I must needs glory, limit glory in the things that concern my infirmities. After this he was imprisoned two years in Judea, conveyed to Rome as a prisoner, and suffered shipwreck at Meli- ta. He was two years more a prisoner in Rome, though not in strait confinement ; and though he . was at that time acquitted, he afterwards suffered martyrdom. In the same epistle, however, in which he gives. this account of his sufferings, he say 2 Cor. VII. 4. I am exceedingly joyful in all our tribulation ; and he frequently exhorts the christians to whom he writesto rejoice in the Lord always. Rom. XII. 12. rejoicing in hope, patient in tribulation. When he was AND PATIENCE. 49 was preaching to some ofthe churches in Asia Mi nor, (Acts XIV. 22.) exhorting the disciples to continue in the faith, he reminds them that through rtiuch tribulation they mustmter into tlie kingdom of God. With what true heroism and satisfaction does he reflect upon hislabours and sufferings, in the epistles which he wrote from Rome, towards the close of Ms life, and when he was in expectation of a vio lent death. In these circumstances he thus writes to Timothy.- 2 Tim. IV. 5. Watch thou in all things. Endure affliction. Do the work of an E- vangeRst. Make full proof of thy ministry. Fori am now ready to.be offered, and the time of my depar ture is at hand. I have fought the good fight, I have finished my course, I have kept tJie faith. Hence forth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day ; and not to me only, but to all them tliat love his appear mg. Can any thing now be wanting to reconcile us to any hardships to which We can ever be exposed, ei ther in the ordinary course of providence, or in the cause of truth and a good conscience ? What is all that we can suffer, in tiiese times of rest from open persecution, ^compared to that to_which: either the D. antient i;J ON FAITH antient martyrs in the time of lieathens, or* those fir the time Of popery, were continually exposed. How many thousands of them suffered death hi every frightful form, besides being the objects of ridicule. and insult, as if instead of being the benefactors of mankind, they had been the greatest pests of socie ty ; a treatment which to many persons is more painful than death itself, and very often would be^ intolerable, were it not that the attachment of friends] is a balance to the contempt of enemies. It is true, however, that something of this kind ofj persecution still remains to those who resolutely bear their testimony, at the same time infavour of Christi anity, and against the manifold corruptions ofit with nominal christians, even those who call them selves reformed- Jn this case we cannot expect to escape the ridicule ofthe philosophical part of the world on the one hand, and the hatred of bigots on the other. In some situations it requires no small V degree of fortitude to bear this with a temper be- \ coming christians, pitying the ignorance and preju- dicesofmen, without bearing them any ill will; and, taking every method of removing their ignorance and prejudices, in a manner the least offensive to them ; always joining the wisdom of the serpent/' to the innocence ofthe dove ; the seriousness of th© AN*D PATIENCE 51 die christian, with the ease and cheerfulness of the benevolent man ; free from that offensive austerity which gives many persons an aversion tb religion, as if it was an enemy to human happiness, and the parent of gloom and melancholy. Letns more particularly apply this doctrine to the great object, of Christian hope, the second com- ing of Christ with power and great glory, to raise the dead and to judge the world, when he will ren der to every man according to his works. We are apprized by the apostle Peter. (2 Peter III. 3.) that in the last days, there will be scoffers, as we now find, who will say Where is the promise of his jcoming ? For, since the fathers fell asleep, all things continue as they were from the beginning of the crea tion, But, as he observes, one day is with the Lord as a thousand years, and a thousand years as tne day, that he is not slack concerning his'promise, and that day will come though as a thief in the- night. • Let us then be ever looking for, as we are hasting 'unto, the, coming of this great day of God; and be diligent, that we may be found of him without spot 4nd blameless* That greatest of all events is npt the less certain for being delayed beyond our expectati- D 2j# on. 52 ON FAITH* . on. Tlie Israelites, no doubt, expected to e»fef the promised land immediately after their leavhig Egypt j but though they passed forty years in the Wilderness, they nevertheless were put in the full possession of it when that time of their probation was expired^ sothat weread,' Josh. XXI. 43. The Lord gave unto. Israel all the land vthrich he swore to give unto their fathers. There failed not one of the good things which the Lord had spoken to the Iwuse of Israel: all came to pass. In like manner, nb doubt, we shall all have occasion to say the same in due time, when our eyes, and every eye, shall see Christ coming in the clouds of heaven^ be .the distance of that time from the present ever so great. Let us, therefore, live as if it was near at hand. With this prospect before us, what manner of per- \ sons, as the apostle Peter says, ought we to be in aH holy donversatioH and godliness. But, as individuals, we have no occasion to enter mto any speculations about the time of this greatest of all events, in which we are so much interested.' To each of us it must be very near. For since wc have no perception of time during a profound sleeps we shall have none while we are in the grave. The sleep of Adam will appear to him to have been as short as that of those who shall die the day before' the AND PATIENCE. 53 die second coming of Christ. In both cases, alike, it will be as a moment ; so. that our resurrection will seem immediately to succeed the closing of our eyes on this world. What a sublime and in teresting consideration is this. For what is our life, but, as the apostle says, Hke a vapour, which ap pears for a little wne and then vanishes away ; and immediately after this the great scene opens upon us. May we all be so prepared for it, that when our Lord shall return, and- take account of his ser vants, toe may have confidence, and not be ashamed $efo-i him at his coming. ON D3. ON THE CHANGE WHICH TOOK PLACE IN THE CHARACTFR OF THE APOSTLES AF TER THE RESURRECTION OF JESUS CHRIST. [PART I.] And when they saw the boldness of Peter and Johnr and perceived that they were unlearned and igno rant men, they marvelled, and they took knowledge of them that they had been with Jesus. Acts IV. 13. JL HERE is nothing in all history, and certainly nothing within the compass of our own observa tion and experience, that shows so great a change in the views and characters of men, as we find to have taken place in the apostles after the resurrecti on and ascension of Jesus, or rather after the de scent of the Holy Spirit on the day of Pentecost. Tftey appear to have always been honest, virtuous, and pious men ; but having imbibed the prejudices of their nation, they expected a temporal prince in their Messiah ; and supposing their master to be that ON THE CHANGE, &ei 55 that Messiah, and being in favour with him, they, with the ambition that seems to be natural to all men, hoped to be advanced to: the first places in his kingdom, and, seemingly, without consider ing whether they were qualified to fill them or not. With these views, and no higher, they attached themselves to Jesus, after being convinced by his miracles that he was a true prophet ; and conceiv ed the idea, though without its haying been su ggest- cd by himself, that he was the Messiah they were looking for. They had frequent disputes among themselves on this subject ; and two of them were so impatient, apd presumed so much on their supe rior merit, that, without regarding the offence it would necessarily give to the other apostles, they actually applied to Jesus for the distinction of sit ting the one on his right hand and the other on his left, when he should be in the possession of his kingdom. Though Jesus never failed to repress these am* bitious views-, and never gave the least encou ragement to them in any of the apostles, not even in Peter, whose pretensions seem to have been the best founded, they all retained this idea till the time of hisdeatii. This event so contrary to their D 4. expecta* 56 ON THE CHANGE expectations, disconcerted and confounded them, and necessarily obliged them to give up all their fond expectations of worldly preferment. But after his resurrection their ambition revived, and they could not forbear to ask him (Acts I. 6.) if he would then restore the kingdom to Israel, expect ing;, no doubt, to share in the honours and emolu- meirts cf it. That he was destined. to be a king, and they were to partake ofthe honours of his kingdom, he had never denied. Nay he had given .them posi tive assurance ofit, saying (Matt. XIX. 28.) that " when he should sit upon the throne of his glory;; " they should also sit upon twelve thrones, judg- 1 ' ing the twelve tribes of Israel. ' ' But at the same time he gave them sufficient intimation that his kingdom was not to resemble the kingdoms of this world, in which the great mass of the people were subservient to the gratification of a few. For that, on the contrary, the persons the most distinguished in Iris kingdom would be those who should be the most assiduous to promote the happiness of others, or that they would be in fact in the capacity of ser vants, as he himself in reafity was. Whether they clearly understood his meanings does ¦fl OF CHARACTER, &C. $7 does nbt appear, but it is probable they did" not. F»r still their chief expectations were confined to? the honour and advantage that would accrue to themselves, without attending to any obligation they would be under to promote the good of others: ' Whatever was meant by this kingdom, in the ho nours of which they were to partake, he never gave them any information concerning the time of jjts commencement. Nay, he expressly told them that this was not known even to himself. After his resurrection he professed the same ignorance, and, repressing tiieir curiosity on that subject, he said " it was not for them to know the times and seasons. " which God had reserved to himself. Acts I. 9., Reflection, however, on the death of their master, on his resurrection and ascension, wifhout.his hav-; ing given them any promise of his speedy return, . and the recollection of the persecutionsjto which he had constandy apprized them they would be ex posed, as that " they would be hated of all men for - " his name's sake, and that they who should kill ' " them would think they did God service," could" not fail to satisfy them that they had nothing of ad vantage to look for in this life; and therefore "that^ the kingdom which he had promised theittj and of; D5. the 58 qN THE CHANGE the certainty of which they entertained no doubt, must be in another after death. And when, after this, they found themselves impowered to work miracles as Jesus had done, in confirmation of his doctrine, they, naturally timid as they had been be fore, assumed the courage ofthe antient prophets, no more overawed by men in power than they or their master had been, and making light of, nay glo rying in, all the sufferings to which they were ex posed. This natural effect of their new situation, and new and more enlarged views, astonished their ad versaries, who wondered how men in some of the lower classes of life, without fortune or education, should appear so fearless; and, without respecting any human authority, despising their threats, and their punishments, boldly preach what they thought themselves authorized by God to do, though in the most peremptory manner forbidden by them. From this time, also, so far were they from envy ing one another, or contending, as they had done before, about the chief places in their master's king-' ' dom ; having now no distinct idea of any difference that would be made among them hereafter, they Considered one another as brethren, standing in the same relation to their common master ; and being' equally OF CHARACTER, &C. 59 equally exposed to persecution on that account, their attachment to one another was such as the world had never seen before. Remembering at the same time the great stress that their master had laid on brotherly love, and. the mutual kind offices that flowed from it ; and considering all the things of this World as wholly insignificant in comparison with their glorious expectations in another, many of them made no difficulty, in the first ardour in spired by their situation, of giving up all their worldly property to those of their brethren who stood in need ofit, insure expectation of receiving their reward in heaven. This most remarkable and -sudden, and yet per manent, change in the temper and disposition of the apostles, and other primitive christians, fur nishes no inconsiderable evidence of the trudi of* Christianity, as it implies the fullest possible con viction in their minds of the truth of the great facts on which it depends ; the facts which immediately preceded this change, and must have been the pro per cause of it, and they were certainly the best judges in the case. If they had not all known, to the greatest certainty, that Jesus was actually risen from the dead, and ascended into heaven, and that the powers 60 ON' THE CHANGE powers with which he had been endued were trans ferred tb them, they must have been the same men4 that they were before, acting upon the same princi ples, and in tlie same manner, especially as they were not very young men, and some of them pretty far advanced in life. Consequently, their worldly1 ambition, and their envy and jealousy of each other, must have been the same that it had been before. Whereas now we find every thing of this kind ^uite' changed, and this change was not momentary, but continued through life with them. all. The low passions and narrow views, and their consequent; envy and jealousy, never returned, but they icon-; tinued to die latest period of life what they appear to have been presently after the remarkable events abbye mentioned. That such men as they evidently were, and espe cially in the middle and lower classes of life, un learned, and so many of them, should concur in any imposture, and one so suddenly formed as their's must have been, whatever had been its object, cannot be supposed, and much less an object that had no thing in it that mankind iri general value in this life ; : and especially that they should all act ufsuch per- '" fecl^harmony so long. That not one bf them should^ though urged by die fear of death,"br the hope 6? reward, OF CHARACTER, &£. 61 reward, should have made any discovery to the prejudice of their former associates, and that none of their enemies, sagacious and inveterate as many of them were, should have been able to detect their imposture, adds infinitely to the improbability of its being one. When these new and great views first opened upon the converts to Christianity, when they, saw their cause to be that of God, by the evidence ofthe mi racles which supported it, and they were themselves occasionally under supernatural influence1, this ex traordinary fervour, and the effects of it, especially in actsof beneficence to their brethren, was natural. But as first impressions are always the warmest, this zeal would in a course of time as naturally a- bate, especially as miracles became less frequent, and their intercourse with die world would gradu ally tend to produce the same attention to the tilings of this world by which other persons, were inihiT enced. ; . In this situation; many of them would require to- be reminded of their great views and. expectations in another world, by which they hadat first been so much impressed, and to be exhorted to the virtues to which they lead.. Accordingly, the apostles, seeing 62 ON THE CHANGE seeing no doubt this unfavorirable influence, and aware of the tendeney and progress of it j do not fail in their epistle* to warn them on the subject ; and this they do with a distinctness and energy of which we find no example before their time. And as we at this distance from the time ofthe first propagation of Christianity, who receive all our impressions of it from reading and meditation, and especially as we live in a season of rest from all per secution (a situation which has its disadvantages as well as its advantages) are naturally less under in fluences of its principles, and more exposed to those of die world at large, it may be useful to col lect, and particularly attend to, all that the apostles have urged on this most interesting of all subjects ; that we may see die firmness of their faith in the great doctrine of a resurrection and a future state, and the influence which they evidently thought it ought to have on men's sentiments and conduct. It will also be pleasing, as well as useful, to ob- serve the difference which these views made in the state of their own minds. What a wonderful change was produced in them after the death and resurrection of their master, so that they were no - longer the same men. I OF CHARACTER, &C. 63 I shall begin with the epistle of Peter, the chief of theaposties, but, who had, no doubt, been as much under the influence of worldly ambition as any of them, as may be suspected from his observ ing (Mark XVI. 28.) that " they had forsaken all"' tb follow Jesu s , and desiring to know what they shou Id receive as a compensation for the sacrifice, at that time, no doubt, expecting it in this life. What were his views and expectations afterwards, and to the.close of a long life, we shall now see. At the same time we cannot fail to perceive a pecuhar dignity and energy in' the language of this apostle, worthy ofthe chief of them. The faith of Paul was equally strong, and led him to act with the same disinterestedness and Courage, and it isproba-- ble that he went through more labpiir, and in the course of his preaching suffered more ; but his language on the same subject has not quite the same dignity, and force. With what confidence and exftltation does this apostle speak ofthe sure hope of christians in ano- , ther world, and how justly, and forcibly, does he •urge it as a motive to bear with patience and cheer- jfulness all the persecutions to. which they were {exposed, in the following passages of his episdes. « Blessed.be the God and father of oiir Lord Je-^ "sus 64 ON THE CHANGE " sus Christ, who, according to his abundant mer- " cy, has begotten us again to a lively hope, by the " resurrection of Jesus Christ from the dead, to an " inheritance incorruptible, and undefiled, and that " fadeth not away, reserved in heaven, for you who " are kept by the power of God through faith unto " salvation, ready to be revealed in the last time; " wherein ye greatly rejoice, though now, for a " season, ye be in heaviness through manifold " temptations; that the trial of your faith (being " much more precious than of gold which perish- " es) maybe found unto praise, and honour, and "'glory, at tlie appearance of Jesus Christ ; whom " having not seen ye love, in whom though now ye " see him not, yet believing ye rejoice with joy un- & speakable and full Of glory, receiving the end of " your faith, even the salvation of your souls," 1 Pet. I. 3. &c. " Beloved, think it not strange concerning the " fiery trial which is to try you, as if some strange " thing happened unto you, butrejoicej inas much " as ye are partakers of Christ's sufferings-; that '* when his gloiy shall be revealed, ye may be glad "with exceeding joy. If ye be reproached for " the name of Christ happy are ye, for the spirit of' ' ' Glory and of God resteth upon you . On their part OF CHARACTER, &C 65 " part he is evil spoken of, but on your part he is " glorified." - "¦ If any man suffer as a christian let him not be "< ashamed, but let him glorify God on this behalf. " Wherefore let him that suffers according to the. " will of God commit the keeping of his soul unto " him in well doing, as unto a faithful creator." 1 Pet. IV. 12. &c. " Give diligence to make your calling and elec- " tion sure. For if ye do these things ye shall ne- " ver fail ; for so an entrance shall be administered " to you abundantly into the everlasting kingdom ' ' of our Lord and Saviour Jesus Christ. ' ' 2 Pet. I. 10. j U The God of all grace, who has called us to his " eternal glory by Christ Jesus, after ye havesuffer- « ed a while, make you. perfect, stablish, strength- " en, settle you." 1 Pet. V. 10. "When the chief shepherd shall appear, ye " shall receive a crown of glory that fadetrAiot a- " way." 1 Pet. V. 4. " Wherefore, gird up the loins of your mind, be " sober, and hope to the end, for the grace that is to " be brought to ypu at the revelation of Jesus " Christ." 1 Pet. I. 13. E. Well 66 ON THE CHANGE "Well then might he say, " If ye suffer for righte- ' ' ousness sake happy are ye. Be not afraid of their " terror, neither, be troubled.".. 1 Pet. III. 14. With what noble magnanimity does this apostle Contemplate the dissolution of the present state of things, and the commencement ofthe glorious one that is to follow it, adopting the language of the an. tient prophets in describing great revolutions in the ,Wprld, " Seeing that all these things shall be dissolved,, " what manner of persons ought we to be in all holy "conversation and godliness; looking for, and " hasting unto* the coming of the day of God, " wherein the heavens being on fire shall be dis-; " solved, and tlie elements melt with fervent heat. " Nevertheless, we, according to his promise, look " for new heavens, and a new earth, wherein dwel- " leth righteousness. Wherefore, beloved, seeing " ye look for such things, be diligent, that ye may " be fqundof him without spot and blameless." 2 " Pet. III. 11. &c. The consideration ofthe time when this great and happy event is to take place gave him no concern, since he depended upon the certainty ofit; and when we are dead the time ofthe resurrection will be OF CHARACTER, &C. 67 be a matter of perfect indifference to all of us. For whatever be the time of our death, that ofthe resurrection will appear to us to be contiguous to it. And the reason for die seeming delay, and of the uncertainty with respect to the time of the resurrec tion and future judgment, are very rationally and satisfactorily given by him, on the principle of this being a state of trial and discipline, in which it be hoves us to be in continual expectation and prepa ration for an event so infinitely momentous. " There will come in the last days scoffers, walk- " ing after their own lusts, and saying Where is the " promise of his coming ; for since tlie fathers fell " asleep all things continue as they were from the " beginning of the~creation. But, beloved, be not " ignorant-of this one thing, that one day is with the " Lord as a thousand years, and a thousand years " as one day. The Lord is not slack concerning " his promise, but is long suffering to us ward, not " willing that any should perish, but that all should " come to repentance." 2 Pet. III. 3. Sec. Such is the animating and consoling language of this great apostle, addressed to his fellow christians, then in a state, of persecution, which left them no prospect of peace or comfort in this life. And, E 2. surely 68 ON THE CHANGE surely, it must have been effectual to answer Its pur pose. The writings of this apostle are such as we may quote as authority for the truth of this great' ' doctrine of, another life, as he received it from Je sus, and it was confirmed by miracles wrought by himself, as well as by his brother apostles, who were endued 'with the same powers of which they had been witnesses in their common master. The apostle John was one of the two brothers the . sons of Zebedee, whose eager ambition led them O-' penly to solicit the most distinguished honours in the kingdom of their master, though at the evident risk of giving the greatest offence to the rest ofthe twelve^ all whose pretensions must have been near ly as good as theirs. But how changed do we find him at the time of writing his epistles. Here we' are far from perceiving any marks of worldly ambi-' tion. On the contrary, no man could appear to be more weaned from any attachment to this world,' or more desirous to wean others from it. "Love " not the world," says this heavenly-minded apos tle, " nor the things that are in the world. If any " man love the world, the love of the father is not in ' ' him. For all that is in the world, the lust of the " flesh, the lust of the eye, and the pride of life, OF CHARACTER, &.C.' 69 " is not of the Father, but is of the world ; and th > ** world passes away, and the lust thereof, but he " that doth the will of God abideth for ever." 1 John IL 15. Sec. Such is the change tiiatnew views and principles can make in men. It is not now any thing in this life, which is so uncertain, but that eternal1 life, promised by Jesus, that is the object of his pursuit; and this he thus earnestly recommends to otiiers? " This," says he, 1 John II. 25, " is the promise *' which he has promised us, even eternal life. This *' is the record that God has given us; eternal " life and this life is in his son. These things I *l have written upto you that ye may believe on " the name of the son of God, and that ye ma7 *' know that ye have eternal life." 1 John VI. 1. &c, . With what joyful expectation does he npw look forward to the return of his master in 'his glory and kingdom. "Beloved, now are we the sons of God, *' and it does not yet appear what we shall be, but *,' we know that when he shall appear we shall be '•' like him, for we shall see him as he is, III. 2. And " we, httle children, abide in him, that when he " shall appear we may have confidence, and not be & ashamed before him at his coming," II, 28, E 3. In 70 ON THE CHANGE In tlie book of Revelation, interpreting this glo ry, he says Ch. I. 7. " Behold he cometh in the " clouds, and every eye shall see him, and they also "who pierced him, and all the kindreds ofthe " earth, shall wail because of him;" meaning, no doubt, his enemies, and by no means his friends, to whom it will be a season ofthe greatest joy and triumph. There, as Jesus said before, John XVI. 22, " their sorrow will be turned into joy. Now " ye are in sorrow, but I will see you again, and "your heart shall rejoice, and your joy no man " taketh from you." Then the glory which his father gaye to him he will give to them, XVII. 22. James, the other ambitious brother, was the first of the apostles who died a martyr to Christianity, being beheaded by Herod Agrippa, fourteen years after the death of Christ ; so that there cannot be a doubt but that he had abandoned all views to ad vancement hi this world, as well as the rest ofthe apostles. Though this James died the first of all the apostles, his brother John long survived them all. For he lived some time after his banishment to the isle of Patmos in the reign of Domitian, which was probably in A. D. 94. Fromthe fate of James the rest ofthe apostles might see what they had to expect OF CHARACTER, SCC. 71 expect in this life ; and yet it is evident that it did not operate as a discouragementto them, They all perished in the same persecuted cause, and most of them probably with no better treatment than he met with. The other apostles of whom we liave any writing left, viz. James and Jude, the former called the brother of Jesus, being either his natural brother of the same parents, or some near relation, breathes the same exalted spirit with y Peter and Johri, earn estly exhorting his brethren to bear with patience and fortitude all the sufferings of this life, in the joyful expectation of receiving an abundant recom pence in another. ""My brethren," he says, Ch. V. 7. " count it <( all joy when ye fall into divers temptations, or ra- " ther trials," and again (I. 2.) " Blessed is -the " man that endureth temptation, for wheri he is tri, " ed he shall receive the crown of life which the " Lord has promised to them that Ipve him. V, " 12. Be patient brethren unto the coming of the " Lord. Behold the husbandman waiteth for the " precious fruit ofthe earth, and has long patience " for it, until he receive the early and latter rains. " Be ye also patient^ establish your hearts ; for the •' coming ofthe Lord draweth nigh," V. 7. E 4. Jude, f 72 ON THE CHANGE Jude, to the same purpose, says, v 21. " Keep ' yourselves in the love of God, looking for the ' coming of our Lord Jesus Christ unto eternal ' glory ; " and he concludes his short epistle in die following animating manner. " Now to him. who ' is' able to keep you from falling, and to present ' you faultless before the presence of hisglory, ' with exceeding joy, to theonly wise God our sa- ' viour be glory and majesty, dominion, and pow- ' er, both now and forever." Except Matthew, the author of the Gospel which bears his name , no other of the twelve apos tles were writers. They were not ambitious, nor indeed were those whose writings We have at all am bitious, to be known tothe world, andto be celebrat ed, as such. They only wrote what their circumstan ces, and those oftheir disciples, required ; beingeon- tent to wait for every honourable distinction till the return oftheir common master. We cannot, how ever, doubt but that their disciples, being, where- everthey were, in the same circumstances with those to whom the epistles of the other apostles were ad dressed, they exhorted them on the same princi ples, referring them to that great day when the wicked will receive a due punishment, and the righteous ©F CHARACTER, &C. 73 righteous an ample reward, and teaching tiicm, as& the other apostles did, not. to place their affections ©n any thing in this world, or to be disturbed at any sufferings to which they should be exposed here; since they could only be for a time, and would bear no sensible proportion to the advan tage they would derive from bearing thein as be came christians, that is with patience, fortitude, and with meekness, and without any ill will to their persecutors ; arid at the same time contribut ing every thing in their power to lessen the suffer ings of their brethren. How different is this disposition frorii that which is admired by the world at large, but how superior is it in the eye of reason, as it implies a greater com mand of temper, less governed by things present, and arising from a more extensive and enlarged view of things, the only proper evidence of our advance in intellectual above sensual life. With this we, as well as all other animals, neces sarily begin our career of existence, and the brutes never in general get much beyond it ; but experi ence and observation lead men to extend their views, to reflect upon the past, and look forward to the fu ture; and in this progress we pass from selfishness E5. to 74 ©N THE CHANGEf-ScC. ^to benevolence, and from the contemplation of na ture to the veneration and love ofthe great author of nature, Jboth in doing and suffering, without any regard to what may be the consequence in this life, assured that by such sentiments, and|such conduct, we shall not finally be any losers ; but that when we shall have done the will of God, and have seen his goodness here below, an abundant entrance will ' in due time be administered tous in his everlasting ' kingdom and glory. ON 75 ON THE CHANGE WHICH TOOK PLACE""" IN THE CHARACTER OF THE APOSTLES AF TER THE RESURRECTION OF JESUS CHRIST. [PART IL] And when they saw the boldness of Peter and John, and perceived tliat they were unlearned and igno rant men, they marvelled, and they took knowledge of them that they had been with Jesus. Acts IV. 13. AN the preceding discourse we considered the ve ry remarkable change in the views and cliaracter of the twelve original apostles in general, and especi ally of those whose episdes furnish the proper evi dence ofit, viz. those of Peter, James, John, and Jude. We have seen that from being men of worldly ambition, expecting honours and rewards under the Messiah in tiris world, they suddenly a- bandoned every prospect of the kind looking to nothing but a reward in heaven ; and that in the firm belief and expectation of this, they bore them selves, 76 ON THE CHANGE selves, and exhorted others to bear, all the suffer ings to which for the profession of Christianity they could be exposed. The clearness and energy with which they ex press themselves on this subject is most interesting' and animating, and deserves as much attention in our days of peace as in theirs of persecution. For if their situation required motives to patience and fortitude, ours requires constant admonition, lest the cares of this world should wholly exclude, as they naturally tend to do, all consideration of ano ther. I shall, therefore, proceed to give as parti cular an account of the sentiments and exhortations ofthe apostle Paul on this subject as I did of those ofthe other apostles. The change in the conduct, though not perhaps in the character, of Paul was as great, and as sud den, as diat in the other apostles. Since from be. ing a most violent persecutor of Christianity, he not only became a christian himself, but a most active and successful propagator of Christianity, especially in countries distant from Judea , and he seems to have gone through more hardships, and to have suffered more persecution of various kinds, on that account, during the course of a lrag life, than any other »F CHARACTER, &C. 77 other of the apostles ; and at last, according to ec clesiastical history, he suffered martyrdom at Rome. Of the worldly ambition of Paul we have no other evidence than die indirect one, which arises from his entering into the views ofthe leading men of his nation, and being the most active instrument they could employ ; from which he would, no doubt, expect such rewards as men in power usu ally bestow ; though at the same time his chief mo tive might be a genuine zeal for his religion^ of the divine authority of which he entertained no doubt, and to which he thought the principles of Christiani ty were hostile. He therefore believed it to be a duty which he owed to God and his religion, as well as to his, earthly superiors, to do every thing in his power to suppress it. In other respects his ge neral moral character was as *inimpeachable as that of the other apostles. They were alike men of pi ty, integrity, and sobriety, though misled by the prejudices oftheir countrymen, who all expected a temporal prince in their Messiah, and therefore looked for such honours and emoluments as tempo ral princes have it in their power to bestow* Thinking, as I have observed, that we in this age 78 ON THE CHANGE age stand in as much need of admonition and ex hortation concerning our interest in a future world as the primitive christians, I shall lay before you what the apostle Paul advanced on this subject, and we shall see it to be no less explicit and animating, and furnishing more information with respect to it than we find in the writings of the other apostles. In zeal and courage Paul yielded to no man, he derived his knowledge from the same source, viz. from Jesus in person, and his writings tend in an eminent degree to inspire the sentiments which he entertained himself. As the passages in the writ ings of this apostle relating to a future state are numerous, I shall recite them in the order of time in which they were written, beginning with the e- pistles to the Thessalonians, which were the first. In Thessalonica Paul preached but a short time, probably not more than three weeks, Acts XVII. 1. Sec. and so ill was he received there by the un believing Jews, who represented him and his com panions as men who turned the world upside down, that he was persuaded to leave the place by night. The shortness of the time, therefore, would not ad mit of the converts there being fully instructed in all the principles of the new religion ; and happily for us they had so far misunderstood what he had taught OF CHARACTER, 8cC 79 taught them concerning the resurrection, that he found it necessary to explain himself further on the subject) in an epistle which he wrote to them as soon as he reached Athens ; since by this means we are acquainted with some circumstances concern ing it which we could not learn from any other of the books of scripture. . , It was a custom with the heatnens to make loud lamentations over their dead, which, if they had any value for them while they lived, was natural, as they had no expectation of seeing them any more. This custom Paul thought unbecoming christians, and therefore he says (1 Thess. IV. 13.) "I would " not have you be ignorant, brethren, concerning " them that sleep, that we sorrow not as others " who have no hope. " For if we believe that Jesus " died and rose again, even so they also who sleep " in Jesus will God bring with him. For this we " say unto you by the word of the Lord, that we ," who are alive and remain unto the coming ofthe " Lord shall not prevent'? (or rather shall not have any advantage over) " them that are asleep. For " the Lord himself shall descend from heaven with " a shout, with the voice of the archangel, and the I' trump of God, and the dead in Christ shall rise " first. 80 ON THE CHANGE " first. Then we who are alive and remain shall " be caught up tbgetherwith them in die clouds, " to meet the Lord in the air, and ss shall we ever " be with the Lord. Wherefore comfort one a- " nother with these words." This was, indeed, a source of consolation abun dantly sufficient for the purpose, and peculiar to* them as christians ; so that they had no occasion to lament, the death oftheir Christian friends as the hea- thens did theirs, since they might depend upon- seeing them again after the resurrection, and in circumstances far more advantageous than any they had known here. y It appearing that these christians at Thessalonica' ¦< were still under some misapprehension about tlie doctrine of the resurrection, and especially about the time of it, conceiving it to be much nearer than' it was, the apostie saw reason to address to them a- nother epistle, not long after writing the first, and to correct the mistake they were under he says (2 Thess. II. 1. Sec.) " Now we beseech you, bre-"- " thren, by the coming of our Lord Jesus Christ, " and by our gathering together unto him, that ye' " be not soon shaken in mind, nor be troubled, as " that the day of Christ is at hand; Let no man de- - " ceive OF CHARACTER, 8tC. 81 " ceiye you by any means. For that day shall not " come unless there be a falling away first." He then proceeds to point out to them an antichristian power that was to arise in die church before the coming of Christ, from which they might gather that this great event could not be so near as they had imagined. As this christian church at Thessalonica was soon exposed to much persecution, the apostle en- Courages the members ofit to bear their sufferings with patience and fortitude, from the consideratioii ofthe abundant recompence that would be made to them at the coming of Christ, which would be as dreadful to their enemies, as it would be joyful to them. " We are bound" he says, " to thank God al- *' ways for you, brethren, ask is meet, because your **¦ faiahgrbwethsxceedihgly, anddae charity of eve- " ry one of you all towards each other aboundeth ; " gplhajt we ourselves glory in you in the churches " pf God for year patience and faith in all your per- V sexuti«o$ and tribulations that ye endure : which •'isa manifest -token of the righteous judgment ",«f^God,.diat yemay -be accounted worthy ofthe « kjng&MQ of God for which ye sjjso suffer. Seeing F. " it 82 ON THE CHANCE - " it is a righteous thing with God to recompense " tribulation to them that trouble you. And to " you who are troubled rest with us ; when the " Lord Jesus shall be revealed from heaven with " Iris mighty angels, inflaming fire, taking ven- *l geance on them that know not God, and that o- " bey not the gospel of our Lord Jesus Christ: who " shall be punished with everlasting destruction " from the presence of the Lord, and from the glo- " ry of his power, when he shall come to beglori- " fied in his saints, and to be admired in all them " that believe." With great reason did the apostle exhort these christians ( 1 Thess. III. 3. ) notto be moved by their- affliction. " You yourselves," says he, " know " that we are appointed thereunto.. For verily, " when we were with you, we told you before,, that, " we should suffer tribulation, even as it came to " pass, and ye know." If it was happy for us that the Thessalonian chris- , tians mistook the meaning of the apostle with re- , spect to the resurrection, it is more sO that those at Corinth perverted it by a false philosophy ; because we derive more advantage from the conceit ofthe. latter, than from the ignorance of the former^ as it gave «F CHARACTER, &C 83 gave occasion to the apostle to explain himself still more fully on the subject in his epistle to them. For in this he leaves little that we could reasonably wish to know concerning it. The christians at Corinth misledby the principles ofthe Greek philosophy, were disposed to treat the doctrine of a resurrection with contempt, as a most improbable thing, as it also appeared to the Gnos tic christians, and imagined that the apostie in an nouncing it must have had some other than a literal meaning. They held matter, and the body which is composed ofit, in great contempt, and thought it a happy circumstance for the immaterial soul to be delivered from it by death, so far were they from wishing for a reunion with it at the resurrection. But the apostie, whoj with the Jewc, expected no fu ture life but in the supposition of a proper resurrec tion, paid nd attention to this Grecian philosophy ; and therefore he considered the disbelief of die re surrection to be. the same thing with the disbelief of a future state altogether; saying (1 Cor. XV. 17.) " If Christ be not raised, your faith is vain, ye are yet in your sins. ' ' For he justly observed that, if there be no general resurrection, there are no par ticular ones, not even that of Christ, whereas there F % wa? 84 ON THE CHANGE was the most direct and abundant evidence of die reality of his resurrection, which is the assurance of ours. On this account he particularly enumerates most ofthe appearances of Jesus after he was raised from tlie dead, and especially his appearing to more than five hundred of his disciples at one time, most of whom were then living, and could attest it. But the resurrection of Jesus is a pledge of ours. Con- ' sequently, the apostle calls him (v. 20.) the first. fruits of them that sleep ; the great harvest^ tp which he alludes by the mention of the first fruits, being the resurrection of all his followers. It has pleased} God, he observes, that "asby man eame death^ " sobyman also comes the resurrection pf the dead^ " and that as in Adam all die, so in Christ shall all " be made alive." And as all powej is to be pu| into the hands of Christ, and all his enemies are to be subdued by him, the last of them is death. After this he proceeds to answer several objeetk . ons that were made to the doctrine of the resurrecti on, especially with respect tothe kind of body, with which men will rise ; and he observes that as eve ry kind of corn that men sow and reap is renewed after being buried in the ground, it will be the same with OF /CHARACTER, &ec. 85 with men, but with .this advantage, that our future bodies will no£be like the present ones, liable. to corruption, disease ancLdeath , for that with respect to it they may b? called spiritual, like the glorified body of Jesus. The same advantageous change he pbserves will take place in those who shall be alive at the coming of Christ.- ^ We £hatt not aU sleep, but we shall '* all be changed, in a moment^ iu the twinkling of *¦' an eye, at the last trump. For the trumpet shall "sound, ati ,-0n r,this glorious doctrine, he. immediately grounds this natural exhartatipn., " Therefore my ractice F 3. of 86 ON THE CHANGE of our duty, and a steady perseverance in it. This was the great encouragement and support to Paul himself under all the trials that he under went in the propagation of the gospel, as we see in this epistle. "If" he says, v. 32, " after the maimer "of men I have fought with beasts at Ephesus, " what advantage have we if the dead rise not. Let " us eat and drink for to-morrow we die.'* In his second epistle he has recourse to the same animating prospect as that which supported him under all his tribulations. " 2 Cor. IV. 8. We are " troubled on every side" he says " but not distfes- " sed. We are perplexed, but nbt in despair; per- " secuted, but not forsaken; castdown, but not de- " stroyed ; always bearing about in the body the dy- " ing of the Lord Jesus, that the life alsp' of Jesus £ ' might be manifested in our body. For we who Uve "are always delivered Unto death. for Jestissake, " that the life also of Jesus might be made manifest "in our morta1 fiesh." ib. 16. " For this " cause we faint not; for though our outer man " perish, yet the inward man is renewed day by' " day. For bur light affliction, which is but for a "moment, worketh for us a far more exceeding " and eternal weight of glory ; while we look not "at OF CHARACTER, &C. 87 " at the things which are seen, but at the things " which are riot seen. For the things which are seen "are temporal; but the things which are not seen •^ are eternal." " Forwe i^how that if our earthly "house bf this our tabernacle be dissolved, *? we have a building of God, a house not ** made with- hands, eternal in the heavens," V.l.fcc. 'There is a peculiar energy in all the epistles that PaUl wrote from Rome, where he was'two years a prisoner, expecting his condemnation pr acquittal at the tribunal of the emperor, to whom he had appeal ed from his perjudiced judges in Judea. Then too he was far advanced in life, and sensible that his continuance in it could not be long. In these.cir- cumstances his epistles are like the dying adyices of an affectionate parent, urging upon hjs children such considerations as he then felt would be ofthe most importance to them, And a view to a future state of rest and reward would naturally be uppermost in the mind of one who had laboured and suffered so much as he had done in the cause of Christiani ty. Accordingly, we find that a view pf this was constantly upon his mind, and that he was upon e- \i£iy occasion directing the views of his fellow christians to it, F 4. Jfk 88 ON THE CHANGE (i In the christians at Philippi Paul had found hta- most generous friends, who, it appears, had been^ more farticiedariy attentive to hmi thg^dws^Mip*! ther plaees;* The' PhiKppiansv' as- wdl;as himself, laiedr feen'expbsed' to peculiar hardships from ihefc first reception cfthegospel. But how light, didhe make of all his sufferings, thereby intitaatm|£that they ought to make as little accountof theirsin ther same cause, when lie says, Phil. III. 8. " Xea ", doubtless, and I count all things but loss for the " excellency ofthe knowledge of Christ Jesus my "Lord, for whom I have^uffeTed theloss of all '" things, and count them but dung that tmay win " Christ, that I may know him, and the powpr ofhis t " resurrection, and the fellowship ofhis sufferings, ".being made conformable unto his death; if by " any means I may attain to the resurrection of the„ " dead" (Phil.. Ill, 8, &c.) "Our-conyeraationisjj^ ' ',' heaven,, from whence also we look for a. Saviour, " the Lord JesusChrist, who. shall change pur vile ' ' body, that it may be fashioned, like unto hisglo- " rifiedbody, according to the working whereby he, " is ableeven to subdue all things unto Irimself.'' Phil. III. 20. &c. We have no account ef P^re^pH&eh&g at Colds- or character, Sec. 89 Colosse, but by some means or other the gospel had. been preached and received there, as indeed it soon was in all the cities of Asia Minor. To these christians the apostle now writes from Rome, and in his episde he does not neglect to remind tiiein p£ their great interest in a future state,, as a recpfa* pence for all their good deeds and sufferings in this. l<: We give thanks to God and the Father4of;ou» " Lord Jesus- Christ, praying always for you ^iryce " we -heard of your faith in Christ Jesu »s #tsd the " love which ypu have for: all, saints ; for the .hope " that is laid up forypn iivheavenj whereof ye have. '-'. lieard before in thp .'Wfwd -of the jtmthofrthegos- "peL" Col.I.S.&c. ;::',.: . „'-..;u<,; ¦ ,, -x.- Timothy was a fevOurftedisCipfe a*d fellow k- b&mkt with this apostle, who, after fr^^ling with him, as an assistant and anevangefist, resided at E- phesufc, a city ofthe greatest note in Asia Minor, and the metropolis of Asia proper. This, ifhere- fore, was a Station of peculiar importance ; and ac cordingly the apostle, in the episde which, he wtfote to him from Rome, which is tlie second (fer the first episde to him was written long before7 w-heh Paul was at Corinth) takes greal pains taeftedh- rage aind animate him, -urging more especially the? considera- 90 ON THE change cbnsideratioifiof-their future glorious prospects. "Be " notdierefore," says he, ^(2 Tim. I. 8.) " asham> " ed of the testimony Of the Lord, nor of me his- " prisoner. But be thou partaker of the afflictions "of the gospel, according to the power of God, who " has saved us, and called Us to a holy calling ; not "according to our works, but according to his . " purpose and grace, which was given 'us in Christ 1 1 1 " Jesus before the world began, but is now made "manifest by the appearing of our Saviour Jesus' " Christ, who has abolished death,' and brought. " life and immortality to light through the gospel. ' ' As a farther encouragement tohim, he expresses his own satisfaction in the near view of his death. " I suffer," he says, (II. 9.) " as an evildoer, but " the word of God is not bound," as he then was. 1' Therefore I endure all thing* for the elect's sake, " that they also may obtain salvation, which is in " Christ Jesps with eternal glory. Tins is a faith* " fill saying, that if we be de,ad with him, we shall "also live with him; if we suffer, we shall also " reign with him. If we deny him, he also will " deny us." In this near view of death he rejoices ¦ in the pros pect of it, as the termination of all those labours which OF CHARACTER, &C 91: which would'eutide him to a glorious recompence ** For I am now ready to be offered, and the time of " my departure is at hand. I have fought the good " fightj I have finished my course, I have kept the u faith. Henceforth there is laid up for me a crown ' " of righteousness, which the Lord, the righteous " judge, shangive me at that day ; and not to me " only, but to all them that love his appearing." 2 Tim. IV. 6. j * From these weighty considerations he gives Ti mothy the iriostsolemn charge tb attend to his du ty "as an evarigelist, with a view tb this great reward. " T charge thee before ^God (IV. 1.) andtheLord " Jesus Christ, who shall judge the quick and the* "dead at his appearing and his kingdom. Preach " the word, be instant in season and-eut of season, " reprove, rebuke, exhort, with all long suffering "and doctrine." Titus was ariotiier disciple and fellow labourer with Paul, and was by him stationed in the isle of Crete. Here likewise he earnestly exhorts to dili gence, reminding him, as he had done Timothy, of the hope of eternal Hfe, whichhesays, 1. 2. "God, who * ' cannot lie, has promised before the worldbegah. " " The grace of God, has appeared uaito aU,men, " teaching it il 9j2 ON THE CHANGE ".t^hiagus thatdefiyiing UfigodUaesS. and \ybrty*t •* lylUsts, We should live soberiy> ri^e8usly...and godly in this present wprjd ; itypking fofthat blss* ^' sed hdpe, and the glorio^gpp^airai^of the great God aad our Saviour Jesus Christ, -who^gaye " himself fpr us that he might redejeratiSjfXjPmall " iniquity, and purify to hims^lfa peculiar peopley .'J-.'.'-' " zealous of good works." II. ll.i$tc, •,..'<• The Jewish or Hebrew christians were from' the first exposed to grievous persecution from their ,\ bigotted countrymen, and a*great proportion of them appear to have been in low and distressed cir- : cumstances, so as to stand in need ofthe benefaction ; ;, '; ¦'; ¦' ' oTthe more, wealthy Gentile converts. To these the apostle holds out 1ihe rnost comfortable pros pects, in futurity. ." Here," he says^ (Heb. XHI. 14.) "we have no continuing city, but we seek one " to come." And again, XII. 28. '} Wherefore '-' we receiving a kingdom which cannot be moved, " let us have grace, whereby Ave may serve Qodac- ?' ceptably, with reverence andgodly fear." We see in the language of the apostles, and io tiieir sentiments aiad conduct, whisk- corresponded withit, the infinite advarttagethatchristians, and even tmteartted christians had over the mlost enlightened of OF CHARACTER, &.C. 9$ of the heathens, with respect to the troubles of life and the fear of death, in consequence of the firm belief pf die former in the great doctrine of a future state, which was not only to be the termi nation of all their sufferings, but, under the righ teous moral government of God, a certain means pf obtaining an abundant recompence for all their sufferings in the cause of virtue here, whereas the heathens had little knowledge of any moral govern meat of Gpd, or pf a prpyidence hpre, and no knowledge at ah1, that cpuld be of any practical use of; a future state. T° thejn all beyond the grave was absolute darkness, but to christians it is the most resplendent light. .j, The. christian sees the hand pf God, ofhis God and faJber> hi eyery thing that befalls him here ; and he expects a greater display of his perfections, and more evident and Uninterrupted SWfcs- °f his favour hereafter. These views enable him to consi der all the troubles of life as a part of that excglfejit apd benevolent discipline which is to prepare him for future happiness, a discipline which he is taught to believe is as necessary to hlm» as. the pojatrpul and discipline of a child is to his acquiring the proper sentiments and«pnduet,of a man-; qualifying him to 94 ON THE CHANGE to be happy in himself, and disposed to make ci thers so ; which without this controul and discii pline in the time of childhood and youth, it was impossible that he should be. And the near ap proach of death, which at the best cannot but af ford a gloomy prospect to a heathen and an unbe- liever, is consequently regarded by him not as an object of alarm, or despondence, but a source of joy and triumph; so that when he leaves the the world, which he believes to be at the call and appointment of him that made him, and sent him into.it, he can with the apostle sing the triumphant song, O death where is thy sting " O grave where is thy victory." Thanks be to God who gives us the victory, through our Lord Jesus Christ. The difference between the moral writings of the heathens, and those ofthe apostles, to the ad vantage ofthe latter, cannot but appear upon the slightest attention. As these, besides being supe rior in point of clearness, have, from the fulness oftheir persuasion on the subject, which the hea thens had not, infinitely more of animation ; so that the perusal oftheir writings cannot fail to ex cite the same sentiments in others. As I have purposely confined myself to the sub ject OF CHARACTER, &C. 95 ject of courage and perseverance, in bearing suP fcrings of every kind, and even' persecution unto death, from the prospect of a future glorious re ward which was wholly unknown to the heathens, I shall, now recite a few passages from the epistles of Paul, iu which mentiqn is made of the suffer ings to which he wasexposed, and of his magnani mity iu bearing them, without any immediate view to a future reward, though no doubt it was constantly on jhis mind. At Corinth the christians seem to have been so numerous, and respectable, in the time of the a- postle, or their fellow citizens so much more civi lized than those -of many other places, that they were less exposed to persecution than the christi ans in other places; and they had among them some eloquent declaimers, who seem to have de rived pecuniary emolument from their harangues. The apostle, therefore, represents tlieir situation as .enviable with respect to that of other churches, and on this account he seems to have chosen to describe his own situation by way of contrast with theirs. " Now," says he, (1 Cor. 4, 8,) ye are " rich. Ye have reigned as kings without us, ? and I would to God that yedid reign, tiiat we « also 96 ON THE CHANGE " also might reign with you." And he immedi ately adds the following affecting account of hi* own situation. "I think that God has set forth us the apostles. " last, as it were appointed to death;, for we are " made a spectacle to the world, and to angels, " and to men. — Even to this hour we both hur*- 11 get and thirst, and are naked, and are buffetted, " andihave no certain dwelling place, and labour, '• working with our own hands. Being reviled^ . P we bless ; being persecuted, we suffer ft ; being "defamed, we intreat. We are made as the filth '.'of dig earth and are the offscourings of all «* things unto this day." 1 Cor. IV. 9. &c This was in his first epistle to this church. In the second, which was written not long after it, he still reminds them of his sufferings, to which it is probable they had not been sufficiently attentive. •* We would not, brethren, have you ignorant of deceivers, and yet " true; as upknown and yet well known ; as dying " and behold we li*e ; as chastefied and not killed ; '-' as sorrowful yet aftvays rejoicing , as poor yet ** making many rich; as having nothmg and yet li possessing all things. " 2 Cor. VI. 4. 8tc. As a cowfcrast of ha&shuation with that of the eloquent speakers* «i this church of Corinth, who seem to have been, much at their, ease, he gives the follow ing affecting accountof his labours and suflerinos. 2 Coir. XL 23. &c "-'Are they ministers of il Ghrfst, I am more, fei kbours,mbre abundant, " in- stripes above measure," m prisons more fre- ** quent, in deaths often. Ofthe Jews fire times "received I forty stripes save one. Thrice vas I " beaten widiTods^ once was! stoned, thrice I suf- " fered shipwreek, a night and a day I have been ig " the deep. In journeying often, in perils of wa- " ters, in perils- of robbers, in perils' by nriy own G* coUntry- SW «N THE CHANGE " countrymen, in perils. in the wilderness, in perils " in the sea, in perils among false brethren. In " weariness and painfulness, in watching! often, in ", hunger- and thirst, in fastings often, m cold and "nakedness. Besides those things that are with out, that which cometh upon me daily, the care of " all the churches. Who is weak and I am npt " weak ? who is offended and I. burp not? If I must " needs glory, I will glory of the things which con-' " cern my infirmities. The God and Father of ," our Lprd Jesus Christ, who is blessed for ever- " more knoweth that I lie not. In Damascus " the governor under. Aretas. the king kept the ci- " ty.of the Damascanes, witha garrison, desirous to " apprehend nje; and through a vyindow, in a-bas- , " ket, I was letdown by the wall, arid escaped-his "harids." In his epistle from RQme, written in the near prospect pf death, after enduring, as we have seen. Such a series of hardship as few men have ever gone through, he ihought proper to remind the churches, tp which he wrote of what , he had suf fered, that they might not be surprised, or discou raged, if they met with no better treatment in this world than he had met with. Ttf6 the Ephesians he says, 'Ch. HI. 13. "Where fore OF CHARACTER, &C '99 " fore I desire that ye faint not at my tribulation *' for yoi], which is ybhr glory ;" intimating that so far from being discouraged, or ashaimed, they ought to be proud of these proofs of his affection for them, and of his ieal in tlie Common cause. To the Colossians he says, to the same purpose, th. I. 24. " I rejpice in my sufferings for you, "and fill up that which is behind of the afflictions " of Christ in my flesh, for hisbody*s sak'e, whiph "k the church." As if a oertain portion of suf fering had been necessary to establish Christiani ty an« as ifthat of Christ had not been sufficient, he took die remainder Upon himself* The same idea occurs, though not so distinctly,, in his epistle to die Galatians* written long before this. Gal . II 20. "I am craeified with Christ ; nevertheless " I live ; yet not I-, but Christ liveth in me. Where-, " fore let ao man trouble me, for I bear in my " body the marks of the Lord Jesus*" VI. 17. "The christians at Philippi had suffered muchi Writing to them from Rome, he expresses the greatest indifference and contempt of all that could befal him. " In nothing,'3 he says. (Ch. L 20.) "shall | be ashamed, but tiutt with all boldness, " as always, so now also,, Christ shall be magnified " in my body, whether it be by life or by death. G 2. "I have 100 ON THE CHANGE ; 'i . ,. -.'.->>*. "¦I have learned," he says, ;(IV> 11.) ," in what- ": ever state I am, therewith to be content. I know " both how to be abased, and how to abound. E- " very where, and in all things, I am instructed "both to be full, and to be hungry, both to a- '" bound and to suffer need. I can do all thing* " through Christ who strengthens me." f The general sentiment of the duty of patience and fortitude under, the evils of life may,' no doubt, be found in the writing of Marcus Antoninus, Se neca, and other heathens ; but the feelings they convey are very different, quite feeble and ineffica cious. The heathens could not have the same motives to patience and fortitude. Those of chris tians are infinitely rriore efficacious, arid far more natural, as they are taught to look beyond thenrto objects which in siriiilar cases do 'not fail to enable men to bear hardships of any kind, viz. to a cer tain advantage accruing from them, and to which they are necessary. If the christian suffer here, especially in trie cause of virtue and truth,, he is taught to expect a certain recompence irt a future : state. Compared with this, the patience and forti tude of heathens, especially in the near view of death, cannot be much more than mere obstinacy, arising from the ^consideration ofthe necessity of bearing OT CHARACTER, &C 1Q1 bearing, what they cannot avoid ; and ?therefore of the felly of, complaining where h cannot answer end. Lettthewritings of .the Stoics on this subject be coinpared with those of the apostles, and the dif ference must be striking. 'In the sufferings of christians we see there is a source of joy. Paul speaks of rejoicing in tribulation, but for this the Sibidicould not have any motive! The apostles did not deny that painful sufferings were evils. They- acknowledge that they were not in them selves /ojyoz/s but grievous, .but they worked.outfor therna far >fgore, exceeding, even an ^eternal weight of glory. According to;the,apostles, kis only for a tinte, and if heed be, that we are to be in sorrow through divers trials, and to the end of this time they were well able to look, and, like their master, for the joy that was set before them,. they endured every affliction, and even the pains pf death itself. Let usnow* hear Marcus Antoninus on the sub- jeetibf the fear of death, to which he frequently ad verts in his Meditations, and from winch -we may infer.that.it was much upon his mind. After enu merating th&dutiesof life, which he says "every " man is under obligation to discharge," he says, G 3. (II. 17.) 102 ON THE CHANGE (II. 17.) "he must expect, death with a behevo- " lent and calm mind, as a dissolution of those1' " elements of which every animal consists. And " if nothing uncommon happen to these elements^.1 " and they be only changed as all elements conti- " nually are, into others, why should we dread " the event, or be disturbed at that change and diss " solution which is tlie lot of all. For it isac-> " cording to nature, and nothing that is natural is " an evil." -¦' ; How poor is the consolation which this lan guage holds out compared with that of the apos tles, which have now been recited, His reasoning,, about the indifference with which we should regard . the duration of life is as unsatifactory $ and indeed manifestly absurd, if life be of any value, .."If any . " of the gods," he says, (IV. 47.) " should tell " yoq that you should die either to-rn'orrow, or " the day following, you would not be djstpifced '-' at it ; unfess you were of a very cowardly arid " abject disposition. The difference between to- " morrow and the day following is mdeed a trifle ; " but for die same reason you should not makeany. " account of the difference .if jt-shouldbe either tp- " morrow, or a thousand years hence." I doubt. not, .0F*CHARACTER,"&£. 103 not, howeyer, but- that if the emperor himself had the choice of dying either after one more dav of life, or of living, I do not say, a thousand years, but to the usual time of human life, he would not have hesitated to show, by his actual choice of the lattery that he thought it was not a matter of so much indifference as in his writings he repre sents- it. * •' " How thankful, then, should we be for the gos pel, which gives us such an unspeakable advan tage over the.mpst enlightened of the heathens With respect to what must interest ah men the most, the troubles of life, and the fear of deatti. Under these tlie heathens could at the best only acquiesce, as in things that were unavoidable ; and being, as An toninus says, agreeable to nature, riiust be the best With respect tothe whole systems; but not for them in particular. ¦ They had nothing to look to beyond the business and the troubles of this Hfe," arid ho hope at all after death. ' And their argu ments for'patiently acquiescing Uhderthe evils of life, and in the view of death; would never have any weight with the bulk of mankind, and whate-- ver they might pretend, Could only be affected by die philosophers themselves/ Whatever they might teach, or write, they must hwkfelt like other G 4. men 104. ON THE CHANGE' men in the same circumstances, having ho more expectation of surviving death, or ever ^seeing any better state of things, than other men. Being then through the goodness of God pos sessed of this superior knowledge," this treasure m long hidden from die greatest part ofthe world, thhpearl df great price, fetus value it in proporti on to its real worth, converting this knowledge into useful- feelings and practice, hy living agreeably tp the light with which we are favoured. - Other? wise, it wpuld have been better for us to have con tinued ignorant heathens, as we should then have. had less to answer for ; and woe will be to those who when this light is cdme into the world shew by their conduct that they love darkness better than 'light because their deeds axe evil. To bur christian knowledge, let us, with the apostle, add all the proper virtues of the christian life. These exceed ing great and precious promises are given to Us, that, as the apostle Peter says, we inay thereby he-' come partakers of a divine. nature, having escaped the corruptions that are in the world. Giving all dili gence's he exhorts, lei us add to our faith virtue, and to virtue knowledget to'knowleage tmperarttef to temperance patience, to patience' godliness, to* god* liness brotherly kindness, and to "brotherly kindness unhevsal or CHARACTER, &C. 105 universal charity. If these things as he says, be in us: and abound, we shall not be unfruitful in the knowledge of our Lord Jesus Christ. Let us, then, my christian brethren, give dili gence to. make our caMng fnd election surf,;^ for, as the sairie apostle "adds, if Vie do these things*®? shall never fail; for -so on entrance will he administered unto us abundantly into the everlastmg kingdom of our Lord Jesus Christ. ON G5. 105 ON THE NECESSITY OF . SELF-EXAMINATION. What do- ye more than others? Matt. Vi'27. — :<:>::^ft ::¦>>:«—- X HE discourse of our Lord pf which these, words make apart was addressed to his first fol lowers, and especially those who were afterward* Aposfles, and preachers of the gospel In it he ex-i plains what was their proper character, tiieirstati,; on, and, their duty ; setting them in as striking a light as possible. Te, says he, are the salt ofthe-, earth, the light ofthe world, and- a city set upon « hiiH: They were to , be the public instructors of -i mankind, embassadors as it were from God, sent ; by him for the great purpose of persuading a sinful world to abandon their vices, and smful customs,^ and to devote themselves to a Hfe of virtue, with a view to a happy immortality. Of ON THE NECESSITY, &C. 107 Of such persons it was justly expected drat the v should be examples to others, tiiat their lives might illustrate their doctrine. As they were supposed to know, arid pre'tendto more than others, so it would be reasonably expected that they should do more than others ; and in what respects our Lord's disciples should chiefly endeavour "fo- outdo others, he particularly informs them ; and the instances that he mentions are indeed most worthy of our ambition. Thus to strive who shall carry the generous virtues of benevolence, forgive ness of injuries, and the desire to live useful lives,, to the*greatest height. «¦ "" >*: .ft> ... •You have heaid, says he, that it has be€h.sWi, . tlvou shalt Iov€ thy neighbour, and hate. tMne ene- VVf; but I say unto you, love your enemies, bless them that curse you, do good to them t/lat hate \fou, and pray for them that d^sptiefulfy use you and persecute you. And as an incentive to a virtue so seemingly above humanity, he annexes this noble " motive, that ye may ¦ be the children of your father iu ho is in heaven', who1 causes* the sun to rise on the evil and on ike good, and maketh his rain to descend onthe just and on the 'unjust < Pursuing the same argument, he adds, for if ye love them that love you, vthat reward have ye ; do not even the publicans the same ? 108 ON THE NECESSITY same; and if ye salute your bretherh only, whatdg ye more than others, do not even the publicans so? f> Lastly, by way of conclusion, he -repeats the mo tive 'above mentioned, that it might maker dm deeper impression upon the .minds of his hea&t|i;i Be ye therefore perfect, even as your Eathg)' who is in heaven is perfect. To act in this manner whj» such true greatness of mind, and disinterested^ nevolence, is to act the part that .the almighty infinitely benevolent. maker of all things cbntinu acts,, it is to-be as the sons of God, doing the work* of our heavenly father. Could a nobler principle or a nobler cause of action be proposed to-mankindor bouldtliey be enforced by a mOre powerful and wor- thy*motive. To be governed:by these principles,' and. to aet in this manner is -to approach as rteaVtri the sentiments and conduct of Divinity, as is per! mitted to mortals. ^ The w;prds of my text, you may observe, stand in a paiticular connexion : Our Lord is in thif place enforceing a general undistinguisbing regafj|' to all persons, whatever be their characters or of- fices. It is as if he had said, " if you are only " concerned for the welfare of your friends, per^ •c sons of the same family, nation, religion, an4 " party OF SELF-EXAMINATION. icfo " party with yourselves, those whom you usually " call brethren, where 'is your peculiar excellence ^ "This is no fribre than friay be expected, and * what is generally found, in die narrowest fnuids. "Itiswhat everi the Publicans, men of whose prin ciples' arid virtue* yod entertain thi/ lowest, opini- " onj are tibt' deficierit in." ' &uch is the meaning 0f the words 3s they stand m my text; but in disr, coursing from 'them I shall take a larger field, and shall coHs!der::;V "li The superior obligation to a holy life in- cutribentbn 'au well instructed christians, such as professedly" meet for the purpose of public jvorship in this place ; and II. I shall more particularly address myself to certain descriptions of persons, such as have en* joyed advantages not possessed b/y others, on which accQiirit stall' more is, expected from.' them- Let" it, .however, be observed, that though I shall speak' of Soirie persons as under greater ob- }iga;tibns thg(ri others to a virtuous .life and cpnver- aation, I do not suppose that ^wy.are^whpljy ex,- cusable if they neglect dfejr duty, „ though jhejj: be not so culpable as others who have more : to answer for. No, rpy Brethren,, to have the gift ofifeGS,on •nly, to be "formed "capable of knowing any thing, though 110 . ON THE NECESSITY though but obscurely, concerning the nature, per fections-, and providence of God, is sufficient to lay us under indispensible obligations to serve hift, To have a principle of conscience distiftguisfiwg right from, wrong, applauding us for die one; and s Condemning us for the other, is. to havea proplr law within us, and to which we are: obliged by tie frame of our natures tp yield obedience. If mil have, nothing more than the use of their reasonand conscience, though in other respects they should lie under every possible disadvantage, itisjusty expected of them, the great being who gave theto those powers expects it of them, that they should live as becomes rational and accountable creatures, as sensible that they are under a law to themselves, and to their maker;, from whom they riiay-perceivfe that 'they have some reason to expect to received recompence according to their works, though thcl cannot tell when, or where, or how^ In thisfrsi- tuafion is. the, whole race of mankind,- if tjiey; have tile use of their reason oniy.i We all owe obedi ence to our maker, and are liable to be pUnishSt i£ we be not careful to pay it. ii-:.ti..y$ : • From this lowest step of duty aridobtigatibw,Jiet ¦us now observe how the scsde of duty and pbiigaC tion, and consequently ofia capacity for happiness, rises. OF SELF-EXAMINATION. Ill fises. Are au who have the use of their reason, and the possession of their senses, under obligatidn to.glprify and serve God their maker, much more are all those who to their- na&jral reason have su- ; p^added to them the superior light of any revela* tion, though ever so obscure and imperfect. fs ike untutored heathen under obligation to be have with justice and integrity towards men, and' with ; reverence towards; the supreme being, of whom he knows so little, much more isthe Jew, .the Mahometan, and the Christian. None of these are left to the -mere light of nature to teach them a fcno^ipdgeof Gpd and of their duty. They are all instructed feom above, concerning the perfecti- ons ;and prori^ence of God, concerning their du ty bere^^and their, expectations, hereafter.' AU 4he$e expect a righteous judgment to come. They &re also, ,ii#)rraedj and believe, _haf the God who will; be d^eir, judge stf last intimately inspects: their conduct flow, Js a witness* to the secrets of their hearts, ahd will consign diem tp future happiness or misery, and the proper portions of these, accor dmg to their character and conduct in life. These general .practical truths Jews, Mahometans, and Christians, ^reall acquainted with ; and therefore the l«ast enlightened of these are justly expected to waQi 112 ox The necessity walk "better than tlie GeritileS walk, todo-more for God, arid mankind, than they. '••'¦• •''¦ But my Brethren, are we not only* rational be- mgs, and enjoy the benefit of revelation in gene» ral, but is the revelation that we enjoy the last, and arid most perfectthat God lias made to man? are we christians ? then is our obligation to walk worthy of so high and so holy a calling unspeakably strongs Yea, well niay we say with the apostle, whkh-way shiallw'e think to come offi or escape* if we be>found io neglect so great sahathri'.1 HavefMve the will of God most clearly revealed to us, without the least cloud or obscurity, by persons commissioned from God forthat very purpose," who wrought the" mbst stupendous miracles in proof oftheir diviae missk oril? More especiaUy, have we the instructions of' JeSus Christ, who brought life and immortality tor • light? who was sent for the express purpose of teaching with the greatest clearness and- authPrkyj and likewise of exemplifying in his own person? that most important of all doctrines, a resurrection to immortal life ; dying in the most public manrier,' and'rtsing1 from the dead in such circumstances as that no historical .fact was. ever more strongly at tested i were his disciples -particu'larly coniriiissi- pnid to teach thisjreligfonto alt nations fsinc8*God the OF SELF-EXAMINATION. 113 the; father of all is no respecter of persons) and have we fewer rites and ceremonies to attend to in our worship of thisone true and living God, whom as being a spirit we are taught to worship in spirit and truth.? In all these important respects have we so much the advantage of Jews, and does not God and theworld expect from us a more pure and rational worship, a more disinterested -and unconfined be nevolence, and a greater Weanedness nom the world, inconsequence of having our views more directly pointed to another ; so that we can only consider- ourselves as strangers and pilgrims here below. The religion of Christ lays' us under obligation to live as he did, to resemble him in the temper of bur minds, and the course of our conduct, which is astlie apostle Says, hot to be conformed to this world, but to be transformed, by the renewing of our minds, setting our affections on things above, where Christ -now is at the right hand of God. Te are my friends says our master, if ye do whatsoever [ command yoni To obey his commands, and to co py after his example, is to confess/ him before men, and supltonly as confess him in this manner, will he; confess, and acknowledge to be his, before his H. heavenly 114 ON THE NECESSITY ' ii heavenly father, and the holy angels, at the last Lin v . The virtue and the piety we observe in many Jews, and even Mahometans, ought to shame us who are christians. They have not near so many advantages as we are possessed of, and yet, with ail their disadvantages, many of them, I fear, will rise up to our shame and confusion of face at the last day, when they will be justified, and we con demned. Let their firm faith, and indefatigable ;| zeal, excite our emulation. What in them is im perfect, let us supply ; what in them is good, let us exceed ; and let it not be said that the devotion cr benevolence of any disciple of Jesus, fell short , of that of a scholar of Moses, or of Mahomet, Lastly, is the Christianity that we profess of the purest kind; are we protestants, is our worship ' free from those superstitious ceremonies with which the church of Rome has unnaturally load ed it, and many of which still remain in the parti'- ( ally reformed church of England ? Are we taught not to lay that undue stress upon external actsr such as baptism, confirmation, and absoluti on, which their established faith either positively enjoins, or gives too much encouragement to do ? Are OE SELFtEXAMINATION. 115 ' Are we trained up in the sound belief that nothing buta good heart and an exemplary life are pleasing to Almighty God, and will recommend us to his favour and acceptance ? Is this our faith ? permit me to say, that so pure and spiritual ^profession ltays us under obligations to live lives in the high est degree pure and spiritual, worthy .of a pure and undefiled religion. The end. of all knowledge is practice, and it would ill become us to shew the zeal that we do by forming ourselves into separate societies, and being at the expence of supporting them^ by -which we hold out to the world our idea of their impor tance, if we thought they were merely matters of speculation, and had no connection with moral duty. If we contend for such great doctrines as those of the unity of God, and the equity of his moral government, against those who infringe in- on fliern, by teaching that there are three persons intitledto the same rank oiGod, equally objects of religious worship ; If we believe that the favour of Almighty God is not purchased by the sufferings or merits of another for us, and that, independent ly of a regard to their future character, no particu lar individual of our race is predestinated to enjoy his favour to the exclusion of others, we see in the H 2. strongest 116 ON THE NECESSITY strongest light the importance of giving this one God our undivided homage, and putting our in- tire confidence in him. If we hold that men do not become the children of God in consequence of any miraculous new birth, depending on nothing but the arbitrary will of God, which he may impart at any time, even at the last rrioment of life, but are sensible that a character acceptable tb God is formed as other parts pf a character are formed, by early habits, .' and continued practice, which necessarily require time, we certainly see in a stronger light than o- ' thers do the great importance of personal holiness,- and the necessity of personal exertion, and, therefore it may be the more expected from us that we be, up, and doing, working out our Salvation with fear and trembling, knowing that with the ordinary fa vour of divine providence, our success with re spect to the blessings of another life depends upon ourselves, just as much as the provision that we make for the things of this life. We equally owe all both to God, and to ourselves, at the same lime. Let our lives, my, brethren, be as pure, as our sentiments, equally worthy of God and of Christ, and we shall be indeed the light of the world, the salt , OE SELF-EXAMINATION. 117 salt of the earth, and a city that is set upon a hill. Others will be won upon by our conversation and give glory to God our father in heaven. For such is tlie natural effect of an example truly great and illustrious, of lives and characters truly pious and benevolent, on such minds and tempers as the world is composed of. For many who are in a de gree lost to a sense of virtue in themselves, can yet discern and admire it in others ; and every sen timent oi admiration and esteem tends to engage imitation, and will have a Certain effect, though it's full influence may be prevented by a variety of fo reign circumstances. Let us then my brethren, seriously put the ques tion in my text to ourselves. Do we enjoy the benefit of revelation, are we christians, are we pro testants, and as we necessarily flatter ourselves, of the most enlightened kind? what do we more than others? In the face of the world we pretend to be and to do something more. Why else do we se parate ourselves from the heatiien world, from the church of Rome, and from the church of England. The avowed reason why we cannot join in their worship, is because we do npt think it to be suffi- entlypure. It is on account of tlie corruptions H 3. which 118 ON THE NECESSITY which we justly say are among them, and which certainly debase the pure' doctrine of the gospel. We also think that, besides a regard to truth and right, which ought always to bind the conscien ces, and direct the conduct of men, we think that the received tenets of other churches do in some . measure give encouragement to vice, by laying an undue stress on something else than pure virtue. It is on these accounts, if we be protestants, and dissenters on principle, that we dissent from the church of Rome, and all other civil establishments" :; of religion in the world ; and since these are our public professions, must notsomething extraordi nary be expected from us ? This will certainly be j j the case. The expectation is just, and we ought to answer it. Let us not be ashamed of our good confession. I trust we are bearing a public testimony in favour of the purity of the worship of the ftie true God, amidst a corrupt and idolatrous generation. The Christianity that we profess we have good reason to believe (and we are at any time able to produce and maintain those reasons) is much more like that pure and holy religion which the apostles preached . . under that name, than what is held by those from whom we dissent. The cause we are engaged in may OF SELF-EXAMINATION. 119 may therefore with propriety be tennt d the cause of God and of truth, a cause we ought never to a- bandon from any views respecting this world, such as fear, interest, or fashion. But he it our care to walk worthy of so pure a profession, and live as God and tlie world may reasonably expect that ra tional christians 'should live ; and then whatever may be said of us by those who are ignorant of our principles and couduct, we shall have the tes timony of all reasonable and well informed men, and what is more satisfactoty still, that of our own consciences, that in simplicity and godly sincerity we have our conversation in the world. And- as we have joined ourselves to the purest church of Christ on earth, and lived suitably to it, wc shall hereafter make part of that truly Catholic church which will be gathered from all nations, kindreds, tongues, and people, complete in Christ it's head; when we shall join in a still more pure and spirit ual worship of God than our imiie.'fect state, our imperfect knowledge, and apprehension of things, wilt admit of at present, more to the glory of God, and our own satisfaction and improvement. I reserve the time tint remains to speak to a few particular caccs, in which tlie scale of privi leges, or moral advantages, rises still higher ; so H 4. that 120 GN THE NECESSITY that more may be expected from those who. are possessed of them, than from christians, in gene ra! . In the first place, I will direct my discourse to such who have enjoyed the great privilege of reli gious education, as, have been trained up by their pious parents in the fear of God, and the practice, of virtue, from their earliest years. What,\^i do ye more than others? What do you more than thbse who have had the misfortune to be born and educated if it can be called education, by wicked parents who weie taught to curse and to swear be fore they could speak plain, who were encouraged in thieving and other arts of dishonesty, as soon as they were capable of practicing any thing, and who learned nothing more early than to make a mock pf all religion and even sobriety ; and many such, to our shame, be it spoken, there are in all countries, and especially in great towns and ci ties, who are training up to infamy, in this world, and to a state of more dreadful punishment in the next. On the contrary, your conscientious parents took pains to make you sensible, as soon as you could be made sensible of any thing, of the great duties that you owe to God, and to man, of your proper conduct OF SELF-EXAMINATION. 121 conduct in this life, and your expectations in ano ther. You were made acquainted with a heaven and a hell as soon as you could understand any thing at all, or know what the words meant. You were properly corrected if any thing in your be haviour escaped you that was in the least unbe coming religion and good morals; and what is perhaps the greatest advantage of all, you had con stantly before your eyes a pattern of goodness, and of every thing praise worthy,, in the temper and behaviour of your affectionate parents, who wish ed to see you happy in this world and in the way of being still more happy, together with them selves, in the world to come. Like Timothy you were from ' your childhood brought acquainted with the scriptures, which are able to make you wise unto salvation, and had other good books put into your hands, and proper directions for reading them. When you entered into life, after being accustomed to habits of sobri ety and industry under the eye, and by the exam ple, of your parents, you had the most earnest and salutary cautions arid instructions given you about your behaviour in it. You were particular ly warned ofthe danger of bad insnariag company, and whatever might be hurtful to your morals, or 11,5. take 122 ON THE NECESSITY take off* tliat sense of religion with which they had been careful to impress you, and were taught to associate yourselves with the virtuous and well disposed wherever you came, and such were the companions they chose for you while yoU \vere under their more immediate direction. These, my brethren, are valuable privileges in deed, and many who now hear me have no doubt enjoyed them. Let me then ask you, but do you : ¦: more especially ask yourselves, what do ye more than others ? Are )^ou as strictly pious and con-: 'U scicntious, and are your lives as useful and exem plary, as the world may justly expect from these advantages ? If, notwithstanding all this care and pains be stowed upon you, you turn out profligate, and utter strangers to- the power of religion ; or if you be only careless aiid thoughtless about your duty and a future state ; If, notwithstanding all the cure that has been taken of your education, you be as much addicted to sensuality, as worldly minded, and as indifferent about religion, as too many are, you must be hardened and abandoned indeed, such as nothing can work upon; and to whom those awful words of scripture will be ap plicable. or SELF-EXAMINATION 123 plicable. The earth which drinketh in the rain that cometh oft upon it and bringeth forth fruit, meet for them by whom it is dressed receiveth bles sing from God; but that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned. You , therefore, who have had the benefit of a virtuous and pious education, disappoint not tlie just expectations of your friends and of the world. Be your parent's joy here, and their crcwn of re joicing hereafter. It will greatly add to their happiness, even in heaven, to find that their off spring, trained up by themselves, have followed • them in the road to glory, honour and immortality Let me, in the next place, address myself to those who have been tried by long and sharp afflic tions, pain of body, or distress of mind. Yoii have been long in the school of wisdom, and of vir tue. What have you learned ? you have seen and experienced much ofthe vanity of tlie world, and of its insufficiency to make you happy. You have been abundantly convinced, that there is no rest or portion for immortal beings as you arc. You have seen how uncertain and precarious are all the things of this world. Are you then more weaned from it, and are your affections more set upon 124 ON THE NECESSITY . upon heaven and heavenly things ; or are you still as apt to be delighted with the follies and vanities of it as others are, who have seen only the fair and delusive side of things ? you perhaps have had near views of death, and of the unseen world. Arc your minds properly impressed with the considera tion of them, and with the importance of being at all times ready to receive your summons from this, world to another? By long sickness, you have been taught the va lue oi health. Are you then more careful to im prove it? you have seen that, what many trust to, viz. a death bed repentance, isnot to be depended, upon. You have found that a body full of pain, and a mind necessarily atteritive to the feelings of the body, are very unfit for such an important work. Are you then more careful to secure the good part in time ; that whenever you come to die, the great business of life may be done, and you may have nothing to do but to die ? Your faith, your patience, and your fortitude, have been more particularly tried. Are you more perfect in the exercise of them? Are you more resigned to the will of God, more humble, more submissive, more thankful for the mixture of good which you will certainly find to accompany all e- vils ; OF SELF-EXAMINATION. 125 vils ; and do you feel more compassion for others who are in a siriiilar state of affliction, than for those who have not been so tried and disciplined ? In 'short, can you say with David, before I was afflicted I went astray, but now I have learned to keep thy righteous testimonies. For sickness, or af flictions of any other kind, no less than health and prosperity, are things for which God will call us to account. Whatever we may think of them; they are talents, put into our hands, to be valued, and improved, for the greatest purposes ; and if we be barren and unfruitful under those dispensa tions of providence, we shall be justly punished for having neglected, and abused, the best opportunity that God affords any bf the sons of men of attend- i. ing to the things that relate to their everlasting peace and welfare., Active service is not indeed expected from you, whose afflictions and infirmities evidently unfit you for it. God, who knows your frame and situ ation, will not expect it. In this respect, there fore, you will be excused if you do even less than others. But then it is expected that you should shine in the exercise of the passive virtues' as they are called, in patience, in humility, in self-denial, and in mortification to the world, as also in sym pathy 125 ON THE NECESSITT pathy with others in benevolence and charity. This is your province, and in these respects it is justly required that you do more than others, whose health and prosperity has not given them the same opportunity for the , exercise of those particular virtues. And if in these respects you do excel others, remember for your consolation, the words ofthe apostle. That these light afflictions, which are but for a moment, will work out for you a far more exceeding, even an eternal weight of glory, '.,'%- I might in like manner address other classes of persons, who are possessed of singular advantages for virtue and usefulness, especially those whose j more ample fortunes, better understandings, supe rior knowledge, or peculiar situations, give them the power of doing more than others. If these things be of the nature of favours, as certainly they are, because they are the means of adding to our own happiness, as well as that of others, a princi- 1 pie of gratitude to the giver of all good should lead them to be thankful for them, and to improve them. And We should ever remember, that no thing is given us for our own sakes alone. In all these respects/ we are but stewards of the grace. and goodness of God, and should be faithful to the trust committed to us, as we shall certainly be called or SELF-EXAMINATION. 127 called to give an account ofit- But these obliga tions are so obvious, that they are perfectly intelli gible to all persons, and therefore require no illus tration. Let all those persons who are possessed of what ever themselves and the world consider as advan tages, ask themselves, what they do more than o- thers, who are destitute of them. Better, ray brethren, infinitely better were it to be poor, than to be rich and not generous ; to be fools, than to be knaves; and to have been taught nothing at all, than to make a bad use of superior knowledge. It would have been better for us never to have heard of Christ than to be Christians in name on ly, and not in deed and in. truth. ON 128 ON HAVING OUR CONVERSATION IN HEAVEJSL For eur Conversation is in Heaven* Ph ill. Ill, 20. V-' — •r-ji ',l- I F any person would act in a manner becoming his station; whatever it may be, he must frequenti-; ly consider the nature, and the object of it ; that he may the better judge what course of conduct is niost suitable to it. Without frequent reflections! of this kind, men are apt to forget themselves, td> act otlt of character, and to fall into habits of doing things inconsistent with their place and profes sion. The apostle Paul, in my Text, exhorting the church at Philippi to avoid the disorderly and; scandalous life which some nominal christians at that time led, reriiinds theni of the nature bf their* professioi$( 'oS HaVINC, &b» 129 yn&S&sb, iad^^he obK^tkm jrfneli it nice** ri^Ia^tthcm ^adsrto a sober life sad. con vers**- as£ "JBrehe,n)hdearfh^thp^Si For ot^.-eMi^satiBnis-ia Jieam&f; . QbseEve, what stress the apostle lays upon .the |ig$£fgrB$La#$$5?, «fld tb^ ponae^aenfc necessary prffeas«pae£a*h>ristiaft. It k#e _&s*e oar foa^?n iari^T»3WirB^vj\*ereas t hose, p^rsoiife whpse ir regularities he is pointing out to theni,, mindad tfgtklp£$Bg$& * e^nduct,as he intimates, utterly JMjftM}5^pqtffiitte die» ; profession as f^^g^so. ^^S^.«tti^|es^pt4p^^l ihem-,«A?,^fl«3Mfs ^Vi* efas.?s£'GAr£sT* £a&indeedL-in: not epmpl^Jt^| iiidr tbe -m^iff «nd Jfttd dpsiga of -ehri«ri|u4t&| 3§tioft, .wdSfa^-«R;. dilute* w^s i» jr^prnvraen^ ^arid6<^is#to^tea^them>|o lead righteous apd; , 8§*^.ljiife^^h^fij<^*ra^}fifi6dt the,whole scheme, ^dg|o^the««6t*f^^:flaethp4:to bring itmtp ap&eonteppt, *\th ;th@ G^til^wp^d, h fc wh» I3Q 'ON HAVING '; who from seeing the immoralities of christian®,1 would naturally conclude, that Christianity 'was notthcthirig that it was pretended to be ; and that the apostles, under the specious pretence of re J foririing the world; were imposing upon it a religi on, which, after all, left men as wicked and aban. dbried as it foundthem. With these men, there fore the apostle justly disclaims all connection, not considering them as the friends, but-the ene mies of Christianity ;• and in order to prevent other professing christians from following their exam* pie, and sharing their unhappy fate, he heteexpos- tulates with those to whom he writes on the in consistency there was between the disposition that these apostles shewed, arid the genuine temper of Christianity. The. character of these abandoned professors the apostle sums up in one word, when he says* they minded, earthly things. This world, and the things bfit, were their chief pursuit. The riches^ the , pleasures, or the honours of the world, engrossed all their affections, desires, and expectations. .They were not solicitous about any thing else, > beirig without any thought about a future World,'' or 'Su perior happiness '-, whereas the proper hopelsf'of christians are necessarily in another ' life^with '**-- which. OUR CONVERSATION, &C 131 !Whieh/their religion brings then* acquainted. As ^he apostle elsewhere says, if in this life-only . ,!spe Jiave hope we are of all men the most miserable; being, disappointed in our principal object and pursuit- ..,: ^.Jt is in heaven, my brethren, that the true chris tian expects.hjb reward. He_ is so; folly, persuad ed of the reality, and the superior excellence, of' ,|hc happinessjof *hat' state, consisting in the per.: feetfon of his • rational nature, in all. virtuous en joyment^ aud hi fhe favour of Almighty God, that nothing else can finally satisfy him~ .He, is so much interested in heaven, and heavenly things, j j and .has- ^his mind so constantly employed about theiri, that, he. hardly considers himself as related' to this world, but rather as a citizen of heaven, ., . and only a stranger: and„ sojourner here,, be- f ,.. low. u And Jthis, is, . indeed, f the proper yeaning of the phrase* having our conversation jnt hoaven.; for in the original it is having r, our citizenship in heaven,. implying that,, heayegj is. the.place, to ,\rinch, a, christiau pf. right, belongs. Heis.be- cpme a. subject of that state, his dependence is intirely upon it, his treasure is lodged in it, and he * «* is^therefore chiefly concerned about it. ,.,... Every person, therefore, whea. he embraces 1 2. Christian- 138 «*s iiavtno - '--~ Christianity, in en^t-rettpttrtecs tfeWrM, with 'all the affections, lusts, and vanities of k. He enflrifc his name as a Citizen of another place >; and rfltc be a trufe christian, he will sbofierVield Ufj his "life to the rage of persecution, than renounce hlsintei-- est in his own proper country. "Nothing here* 'be-- low, not even life itself, Is so dear to him, as that "he would not readily part wit'h'it, father than for- fcit his title to an inheritance whicli he thinks to be infinitely more valuable than any earthly possessi on. Neither, says the apostle, do I account mjf life dear to me, so that I might finish my course with joy, that is, that I might live and die a chris tian, and enjoy the noble rewards qf Christianity. These hinte I propose, in discoursing" upon these words, to enlarge upon, by" cohsiaerihg, Ht the first place, on what account it is that christians have their citizenship in heaven, and then make some inferences, for the application of tnis doc* trine. I* fii the first place christians may be said to have their citizenship in heaven, and nbt to be of this world, because their Lord and riiaster wasrirjt of it It is evident from the whole oFos'r Lbi€% history, from his discourses, and from his- conduct; that he was a person who absolutely Tenbuneed^all the *,& OVK COJItttEJISATIQN, &C 133 die- pleasures, and profits , of this world. For though it was iu, his power- tp4,h*ye. enjoyed all these: things,- in the greatest abundance and perfec tion, hs chose to pass, through life»in comparative ly md&gent circumstances. Wheri he might have supplied; hirjaselfwiih every cpnveiunee of life, he wag content frequently- to want the very necessa- fje^pJit, For, as he him^ said, the foxes had &?lfr&> pffifhe. birds of the, air had, nests, when the sjmof^man- had n,Qt wjiere today his Head. When he might haye. made. himself acceptable to the rich and great, and his society was courted by some persons of rank and distinction, he declined their acquaintance, arid for. wise and benevolent purpo ses^ rather chose, the cprnpany of. sprite 0f.tbe2J.PW- est of mankind ; insomuch that his enemies tak- ?;.'.:<. '.'71 :r, ',';.'.;¦ v:. .' " '; -.. v.i .-.v. :¦'::, ^.j ". . >ng. a- malicious advantage of this circumstance, '^Vi-. w j.;'.'- j.'.r:. ,.j "¦;-.; -/,- .™ ^. • - .'-'-• #"j '..,'•, •',"¦ , Called hnn a^iend of publicans, and sinners. . ^hja^ve^qur LflK&and^ master, .as th^prophet says, despised and rejected of men, a man.of^or.rows fj^flcffliajttftd-^itlki -gmf;r,aj^h$ death was> a- gj^eabje. ta4hp tenor pf his, .Ufe,. He might have 0fa^ed^oJ%,Fatij^,f w|ip^ as be^d, would ha^e se^ fegjpns , of, angels,, to rescue., him, from the ha#ds. of hi&, i^eterate,, and^blpbdj gerseputprs i .blithe. o>os£.r£ther: to. suj^jnjt tP aU. the cruelties I 3. and 134 ON HAVING? and indignities which their implacable malice made'nirn i undergo, till his hour waseome, wheff- - he ended a laborious life with a painful and igripK' minibus death upon die crbss.. Is not. this life and character agreeable to his", own declaration, that his kingdom was not oj * this '" """ "world? . None of this World's goods, nothing that we short sighted creatures are so passionately fpria of, and that; we pursue with sb much eagerness aiid constancy, was at all tlie object of his choice ' pr pursuit, and notwithstanding his tempter exhi bited theni to him, in all their charm's arid glory, he saw nothing in them so desirable as the exfe'cu-* tion of the important, though painful, mission on which he was sent. He had much greater expec tations, and for the hope that was sel before hint endured the cross, despising tlve shame, and is now set down at the right' hand of God; Angels, 'princi paUties and powers, being on that account made sub-, ject to him. Such, my brethren, was the life and Uniform character of Christ, and such should orirs also be, in all respects, if we be christians. For what is it to be a christian, in the most obvious sense ofthe word, but to be a follower of Christ; to have the same views arid designs, arising from the sarnV inward OUR CONVERSATION, &C 135 •Inward- temper of mind,, the same expectations, and the same hopes, so as to be ready to take part with him in all that he met with. For if we have quite other dispositions of mind, apd other pur suits, how can we pretend to be followers of him . It wOuld be as if in travelling, we should profess to follow some particular guide, and-yet should t^husp a contrary road to that- which he took. By ^ch conduct as. this-we could not expect to arrive at the same place. •''' Iri like manner, if we be npt aU ^followers of Christ. i.n this world, we must not ex- pect to sit down .with hhn in glory arid happiness. hereafter. If wb deny him, he also will deny lis. ¦-•?¦- II. To be a follower, or disciple, of Christ, is, - . ' , " -. -:/'-^" i to submit to his directions and. commands. Fbr to disobey the commands of Christ is to reject his authority.,;, andif we reject the authority of Christ where is our Christianity. Nowhathjiot our Lord expressly saidthat whosoever will come after him, he must take up- his cross and follow him ? Hath he not, in the most peremptory manner, forbidden bur attachment to any thing in this world, when it is in danger of interfering with our. obedience, to him | Has he not said, lie that Imeth house or land, .father or mother, wife or friend, more. than me, is not worthy of me?,, .^ - . . 1 4. Let 136 -mtMAMtXS 1*3:' Ljet- us fe* 9V8 diM hp.w: se"; get i^r *f|^ift£i Bponany thiag kre bek|wt;a^ fee^sg Sflxfpjjjfi $bout any earthly enjoynagr^. ¦ fjpr- j&rM °&fejg •we both cc§sc tst foHjwdj?, example of ,CJ$j|£ a/id jjke wise disregard his most eftprej§§ <^pn£jpfc> £°£sofW-W.%» ,W. :5ft«ri§^::ofir:ii&^^P^ £rin>, and that .happiness which Js- resjsrvj?4 "fef hjp proper disciples and followers, in .^{ftftug! ¦$$& For with what justice can we pjead |$ share, \yj$i him the hbj&pur and the Mppb3§8$ t§. ;w-high\ 1* is advanced, ;3f we both reject hjs^ aufhqri^jk grj$ are unwilling to share with him m tije and trials through which he pa^e^to/atta^ It is^ tiiere/ore, only a chearfoj s^bigissipn tojljthq. authority of, Clirjst, apd a ec^fo^ntijty pf P^rr.-^jye^ and tempers tp his, that can give, us ?a ti^e^th^ happiness of heaven,, or in die ^ajjg^a^; pj["mjf text, a right of Qitifienship $£%?. ¦,,¦¦< IIL Christians have thek citi^|^ri©i jn^hea^ yen, and are, ngVgroperly Qf this wprjd, b^ca^j^ is implied in the Yery: nature YP shall betjow, in§oa^ste^: & j| f1^ trig dings, ©f; it,. For pjMj?, opB«d€r-»*a*( -ii_ Christianity, what wqs the design of Ch^rtJaewft sent •tra coj^E^sAyi^ir, &c. 1$? l^t istfo'the world, by b js Gfpd «Bd &tiw, w&:i£ his:.s«Bdirig the ipostles ;&«$» ihe world. WasSt not to reform and to amend it ? !Vfas it not, in the Jfcriguage of the aposfcle,'«ciEffl»^ men to deky-oM ungodliness, and worldly, fasts, -and to live-righteous^ fsober and. pious; Mves ? . Was it not, as the same appstJesays, to teaoh ^toil^prtify pur members tha| are pf die eap*t&,$at f^^subdl^.W l^stof ^^w^tJ^^W1** te -sheefe $& moMk ¦9&toft${&» %'$^ch'us tod^e^i^eaidi;anfepl0ndoUi?, ftni 1 fl ip: 'CU*!© wi$ of «# envy aadhialipes? Wmbinabm ^ho&tooiiedk and mortify 'all "those itwHtu^sate >-tf- feetions and passkinp . ;»ihi •.•;') i 'Dp:uotAe;pIai«est isries'Sff the; gospet sbgjstgo vstoi&ty ^ra^^fln^tp;%¥gp iEH3»y pMstisea a©d a$v§nj$ages. of t^js* worid b^eaased^y cm&<& bg e«qoyed\titiva g^dep^pj^u^'andij&'fesfi'fc !#«»'&& frm tik thfsi tjhat ift tpj^jpptlis&lfce. ife. s%a ojp eferiStianity to.quatify men for the enjoy; Bfser^;©fi^isw««ldciiile%^ siaoei^teBatlie^ealcu- W&^»->^t^pv^^Sb^3^s-&mkiffiT For £g#&be all©w0#to fi&ve-' ft© pi&V n*t> ambition, ^sensu-- al'ity, no malice^ br revenge, how -earn "ai&'ehief happiness consist in- tfcis world.; 6i»K* f*%fi"«~ the gratification of these. pa8^dh^ohiefer*^it< the t&p- 1 5. piness 1'38 •'•. ON' HAVING' ¦- '-" piness of the -worldly minded consists?'-.- What- are die precepts of chrisiianity, .•' but rules pf; sobriety, humility, justice,; benevolence, and piety ;- affecti ons .the most disinterested and heavenly, in whjch pansis-is the perfection of human nature; and.,our preparation for another ..arid a better state. ;: ' *t\ "'' Now since Christianity tends to make us indif ferent aboutthose thirigs which the worldly mincri ed pursue #Mi so iri-u eh eagerness and'coristriricyj imd since ! it raises' our affections towards nobler* and remote objects ; it is evident that Christy by teaching'.his ; disciples this temper and disposition, did not design tliat their happiness should consist in the enjoyment of this world. The very nature of their mstitution, demohstrateS that they are in tended for another and better country; Their rei' ligio.n, raises-their hopes and expectations of some thing' better than any thing that this world affords, and actually forms them for it ; and our Lord wilt not disappoint Jthe< expectations which he has rais'-' ed in their minds, or refuse theni that high sphere of action and enjoyment, for which, by obeying his, commands, and following his example, they are actually trained. -,- . i rvj ,.v Upon the whole then, we. see that it properly bjfr lbngfe to a Christian to be eonstandyJooking above and OITE CONVERSATION^ &C \$§ and "beyond this present' world. Sensible that eoriiparatively speaking, he 'his no interest worth pursuing herej he will employ his thoughts and rifeditations upon that more enduring substande which is reserved for him in Heaven. His proper treasure is nowhere but in heaven. - There there- foTe,, is "his heart,'! and there is his conversation, in the' usual aCceptatibri of the term. For where a nian's treasure or chief happiness is, there will be his heart1 and aneCtibfts, and that will be the subject oihis daily mbrigh'fs and conversation:. * ' -' r.^f-'-i=--.---' -y--i\. '-. 4 -*. ,-.. ..->.. n..,^ f. ,- .-,. v • - ' To .become a Christian therefore, is in effect to breakoff our strongest attachments to this world, and the things of it. . It is to, cease, to look upon any thingthatthis world^ajfordsas our chief; good, Itis as we jnay say, to throw up our interest here, and to build on a more sure and solid foundation, not upon thesandy foundation of worldly enjov- ments, which are so apt to deceive us, but upon a .rpck which PQ. temporary accident can ^ shake,, ,- , *i Except this fee ourdisposkion, Ave have no more than the name of Christians, nor. that indeed justjj^- for a worlcHy- minded Christian is an iabsurdity- r Otherwise itwoald be possible to serve God- aiid Mammon ; whereasthe heart of man can have no :'. . - more 140 ,: (, on: a a vino, ^0 more than one eltief object pf ite desire* or ane chief good ; aiiditis-thenalure of tliia. chief gpoj^ tfaatwludvman most value and estepra, which nua. ajfest^their disposition, anddetei-rnmes^dieir^eJw- yaater. "• If what we chie$y prifcf j "what our heart^ra^d affections ate most eageriy se t up®0* amd what wa are most of- all hint tp» ©blab* ,be anjS off the plea» auresand advantages of this, wpridv we forfeit all i©ur titlai.to heaven: and heavenly things. Fujrthescj things will not hoid.avsecqrid place incur- esteepj* But ift in, consequence of looking upon this world 4s a thing' that is precarioWs and' nrisfi^feetp^'ijt be the rriO$t'eariiest wisrVbro^fie^a-^ to-seea"^ die favour bf^Gbd, and tlie hafpWem:6PhWvi^i if it be our chief1 care and ^n^ern'toVApp^^e? OU* hearts before lunv by an-'unifpifla1 ct$tt*se of ¥fel& doing; if vve be carefhlrt'o cbeytfitf'pre&^^afl^ -to copy the example of our Lori'a^iriaster Je^hs Christ, arid if; when we are properly eafteti< to"*, we be ready, .rather than viefeteiOiti* ^r^m^e^m abandon eveify thing t2aad»,is;dear} ; fetf li^n(jife$'and «ven life; itself we may thmT1mttift>iMtorhaitc&^ conclude that we arc Ghriirtiios. indeed',; we feaifft placed our tenure and, our:he$jt& in ^ea^ji^pd fcsrewillibe our ri^an&afclasti ,. jj!i I have OUR COW-^frA-fll&N, &C, 141 • 'Pfeve^iew'stoy* on- wiHt5«ce»Btea "^hrbtiaM i^f^isl^n^^b^ottg^fhifi^oTl^buttp fe« citizens of heavens. It is because the karigdpm of e^^"«hasg:;meiMi base,andittat ivbrthy bf ^Us, prevents* the4r engaging ©ur- affeei ^¥j and exeitirigarry iriordirftte passion. What «Snarr»s can sensual2 pleasure; #orlj!ry gain-, ol worldly ambitkirt, Wfr& fbrthatman whose rmh$ ^¦ftar^a^beeupfed-wiA the thought's that'he is Bbirri-t^Tttlrnte^ with whicl tlrrb«lower'piLrr5UrS'-aTe whofty irtcoffslStent, arid wfto 'sfflbf&"m& '^r^'-ffib' distant objects' 't§ i|«lke~ a. siri^^i«p^ea«^v-:«pbh-: him. ; 'What exalted 142 .' • ,9N. HA-VTNC, v-, exalted characters, would Christianity- make >usj if we gave due attention tp its. precepts, and gover^ ed ourselves and conduct by them?. CT* - -if! IL ;¦ "These sentiments we should more carefully impress upon our minds j as we live in a time, of rest from persecution; so that the pleasures and the cares ofthe world/have- a better opportunity of laying hold upon us. During persecution Chris* tians naturally associate together, andr encourage^ one another by discoursing on Christian princi ples, so that they become familiar to the mind* and form the character. - Whereas, when there is no; particular occasion for this,( and the greatest part* ©f our time is employed about secular affairs, and m con versing withv the world at largej we are in great danger of conforming to it, of catching the spirit and the prineiples- of the times we live in< And such is the general turn of things, and such; the disposition, and pursuits of thp bulk pf , mail-* kind, that now, as wpU as formerly, to be the.frie^ of the world, is to be the enemy of God* ¦*-, *?¦ , Considering the turn of mind that generally pre- yails in the world, the almost universal attachment; to the pursuits of pleasure, honour, or gain, which tend to exclude all thoughts of religion* and indis pose the miudtp any attention to the subject, wp . ,. canjiot OUR CONVERSATION, &C. 143 Cannot Wonder at the prevalence and increase of in fidelity. ' In this state of mind something of much less force than a satisfactory argument, and indeed ^bmething very different from argument, will be ^Sufficient to make-men: unbelievers- . .^Mtg '%'. Many become so by the perversion of particular- paSsagesofscrhoture, which ;by this means are ea sily turned into ridicule; others by (coarse jests j and Unfounded assertions j.. and others by absurd dbetrfn€sj; and- practices, which top many christians' 'have ignorandy adopted, andjifti'fe'h are held forth as""essential parts of the scheme, to which they are Wholly discordant, but which superficial thinkers,' and those who secretly wish for a pretence for re jecting jt, will not take the pains to jgmpare with the scriptures themselves. !?,, -¦ afe;. "'"*?£¦• s« IIL -If this doctrine be true, if christians are *%afcbf this world, but have their, citizenship; and eotfversation'iin heaven, if this be the- object to^ wards which their thoughts are habitually directed, so that they would, be ready to abandon every thing in this world for the.sake of their interest in another,- what shall we say p£ the greater part of nominal christians, who in reality never look he-, yond this worid, but .whjpse, minds are wholly en*, .^essed.bydffij,thmgs.of,itJ,f;;.: .,; u-.« <-M ¦ ,-¦>,, V If i4i ON HAvasnefv ¦ "C . If*$u@h: persons attend'pn^Kc^worsTEjip atiaikisit &bee£we $&&&«&* on a. fespeet toMhiEir frigfitlf todiooaaaectJKaBwmftkeifc. ageessary co- conv&ugsf; for them. They never; diseo^w; by their-, ctrnififo sation, or in any. other-way, that they. have any,ii'4li$Y gibn. aft alb If they, have.a taste for- readiag^ A is? not the, bibfej-oranyhoojiiof rreug^rjorthat,.'^GftMB| foimd jja-djeirhandst iA .- , ,^n. ', . Gaii such persbnKas/ ,tl$se>e"^Pt. thirty tb$ sepondeoming , pf Christian , event to -yiht^tbusfa, never volii ntarily - direct their ^U^fetelh^ ;w*it be coosjteedasmefiieridb sad MwwwsfoCOKffifei : They canabtJltevei my^^^la^mitas^kh^'-^m tinction- They mayx be vfteafefe charaembiiw ether respects, ashusbattds-or- vfi*ds,-p!ae»apbe ready even to rejoice that we^arecorinttt! worthy'' -OUR CONVERSATION, fr.C 14f7 ¦i ¦ worthy tp iricurshamc, to/sufii-r loss,, or cvvh to lay down out lives, in so glorious a cau,ie. ' IV. Let this doctrine more' especial lytcac'h: os rtlbderiiticuilnall our pursuits and -enjoy merits h&\% belbw. It is riot our chief, or mbst important .happiness, "that is depending here. These are 'br!- iy temporary. gratifications, which ¦\ve"rr.vit uiortly • resign. They do not therefore dosotye such ex treme anxiety and solicitude. Nb; let , those 'whose God is their belly, whosegloryis'their shame, ami. who mind earthly things, say, let us eat and drtek for to-morrow we die.' Let f hem make the most of this life, because itisaal their portion. But this, I-trust, is not our case. If we be truly chris. ' tiahBj bUrtreaSureis in'he!aveh, and therefore the dbjeetbf bur chief care and cohceni is safe, out of 'the -reach of allwdrldly accidents ; ' and being satis fied that this is the case, we may surely make' ourv selves easy about these temporary accommodati ons, and in whatever state it shall please divine pro vidence to place us, therewith 'to bt content, arid thaHkful. •>*< -.-» besides, it behoves' us, if we have any "regard to the^crtditof our religion, and the opinion that - rrien \Wfbh» of btir; sincerity in the profession of it, to Uttaiifesta ^ristfonnidifference towards this world . K 2. van& 148 ON HAVING and aU the tilings of it. For if, to all appearance, we be as anxious about worldly pleasures, wealthy and honours, as other men, are, and as eager in the pursuit of them, we give the world too" muchrea- son to uti nk that we place our happiness in them, as much as they do ; and that all the affection- and regard that we profess to have for aBother.countrjr and a more enduring substance%i&me^ly^ ^aii* pre tence, when, in reality, this world has as full pos session of our hearts , as it has of theirs. V. If our treasure, our hearts, and our converT sation^be in heaven, let us more especMly bear with patience and cheerfulness all the evils of hfe.. They are but for a rime, and it is a gebie eonsofes tion, that if we meet with the same treatment from this "world that our Lord met with from it, if we suf> fer onthe same aecount, that is, in consequence bf bearing our testimony against the errors and vices ofit, we give the clearest proof that we are his dii& ciples,.and then we may say, iftheviorld'hate usfit hated likewise our blessed master, and if we suffer tyith him, we shall also reign with him, ana)beglor\ fie&togethep. Lei «?thert, my brethren, cotrtfort one another with these words, and coiaiiiue steadfast! and immoveable always abounding in the work of the Lord; as knowing that our labour shall not finaSjft bernvdminthe Lori^ .. ; GOING ALJ., W TJIK GLORY OF GOD. ¦ M I i ^¦^¦^¦^¦¦-im l i i Mii.nit.iii u«i-iir miii. im*— mmm „ ¦ , — —— — _^- — .. — „ Q Whether therefore ye eat or drink, or whatsoever ye} do, do all to tlie glory of God. : Cor. X. 31-.* »PINCE all , the. actipns pf a rational creator^, ought to be 45r69^4 to some end; thwe ^pydd be something th^ we propose, and aim at by. the. whole course of pur conduct : spmedijug to which* amidst ,alljthe variety of subordinate pursuits we are necessarily engaged in,, wp mayfrpm time tp lime have recourse to, as, a standard, by which to %;.v; ' • ' '- : •' '. ' -' " -<* <•' *-.• •- : - judge qf the propriety pf„our conduct in general, or any particular scene pr action of our lives. Tp. act at random^ tp follow the diptateSjOf the present •prevailing passion or incliiiatipn, whatever,, it .be, without reflecting upon the tendency, justness^ or measure of it, is to act in no higher" a capacity tiian what the brutes are capable, of. In such an «nreflecting way ollife, no use is made of reason. JL That 150 DOING Alt TO TBS That faculty from which we derive our superiority to the brutes, and by which we hold the rank allot* ted to us in the system of nature, is entirely ne glected, and in effect lost. And how is it possible that we should five up to the purpose and design of human nature, without exerting that faculty Which constitutes us men, and rational creatures f How can we answer the end for which we were made ? And how can we arrive at that state of ease, satisfaction,- and happihessT that no creature can enjoy that is not perfectly adapted to the sphere. bf life assigriedto it?" which must' depend upon the improvement and exercise bf those powers which are suited to its kind, and answer to its stU tion. Do we" esteem any creature, that does riot excel iri what creatures of his kind are best qtfaR-' fled arid expected to excel iii? Iri like manner,' -'— •--.'--- - . > • ¦ .-. .'.*•.. i :.mt with respect tb men, whatever accomplishirients' they are masters of, if they do riot aCquk them-* selves as men, excel iri what men are most fitted to excel in, they cannot be allowed to have 'any true merit : they are aiming' at something above,' or something below human nature ; and must be losing themselxes in the esteem ofcvery being, who hath a full comprehension of the condition and end of our nature. Let , ^LQSY ;0J CO©. \$1 .„ Let .us then,, as we wish to, excel, and tp be lyjjpy in our prpper excellence, set out upon these just maxims ¦: to bring to ¦ perfection those faculr ||es which are, most properly manly, and rational; to propose tp ourselves an end worthy of our na ture, and regulate and adjust our subordinate pur suits, and thp common actions pf our Uves? by a regard to this end. . The enquiry that naturally arises .from these ob servations is, what is this great, proper, and worthy end pf human life? What are those attainments, Which are most properly manly, and befitting us? What is that course of life, the prosecution of which will be attended with the most complete and growing satisfaction, , and secure to us the esteem ^fall, who are the best judges pf our merit? This I shall endeavour to explain in discoursing from the words ofthe appsde in my text, whether ye eat or drink, or whatever ye do, do all to the glory of God. 1st. Ascertaining, what we are to understand by the Glory of God. 2d. The reasonableness and advantage of cpn- sultingthe Glory of Gpd in all our actipps. ^ The true sense ,of the phrase (the Qlpry of "L'T "God) 152 DOING All TO THE God) will be the easiest to come at, by attending tothe subject ofthe Apostle's discourse, with what gbes immediately before, and after these words. There had been in the church of Corinth some difference pf sentiment about the lawfulness of eating . meats offered in sacrifice to idols, and ¦die apostle Paul was applied to (as it seems by letter) to decide the difference ,; which he does with great judgrnerit and wisdom, in the follow ing manner. As an idol, says he, is nothing in the world, prof no more worth.or importance than the -wood or stone which represents it ; and the earth ¦is the Lord's and the fullness thereof, and design ed by him for the use of man V the dedication of meat to an ldbf ; does no way affect* the gpodries* -of if, oV render it unfit to be applifd to the use for whTchrit was intended.: Should tlie -consecration :ofa thing to a bei^feo imaginary and impotent, render the goodnelFof God of none effect tp those who acknowledge his goodness in providing it for them, by giving thanks for it, who have no faith in the divine power of the idol to which it is consecrated, and do not look upon it as an ac- knowledgtrient of the divinity of the idol. What ever provision therefore is sold in the shambles that, efpRY or- cop*; , tss. that, says the apostle, eat, asking, no questions for conscience sake;: And again, if any of them that Relieve not, bid you to a feast, and ye be disposed to -go, whatsoever is. set- before you, eat, asking no* questions for. conscience sake ; But,, say she, if any inan say unto you,.This is offered in sacrifice to idols ; if 'he appear to be scrupulous about the lawfulness of eating it, eat not, for his sake that shewed' it, and for his conscience sake. After which follow the words pf my text : , Whether ye eat Or drink, or whatsoever ye do\ do all to [the Glory of God. Giving none offence, neither tothe Jew or. Gentile, or to the church of God. Even,.. says he, as; I please all men in all things, not seek ing mine own profit, but the profit of many, thatthey may be saved. From whence weN may infer that toeat or drink without any regard tothe preju dice of the weak and conscientious, so. as to dis quiet their minds, and tempt them, in imitation Of us, to sin in acting contrary to their consciences, is not to eat and drink to the glory of God; and therefore that to eat and drink, or do any thing,. to the glory .of God, is to act in such a manner,. even in the most ordinary occasions of life, as shal| be least tothe prejudice, and most to the ad vantage,, of tlie virtue, and happiness,.of our fellow L3 creatures.* 15*4 DOING AtL TO THE creatures : Which implies, that we should live according to the laws of sobriety and virtue our selves, and by our example and influence, pro-. mote the'same regard to them in all we converse with. Hereby we shall secure to • ourselves the most solid and rational satisfaction in this life; and attain to consummate happiness with all the vir tuous and the' good, in the life to come. And will not God be glorified when all' his creatures that -resemble himself, and are worthy of it,, are happy , as he himself is happy f- For,. by another method of investigation, it may be; made to- appear, that the glory of God consists ;fii the virtue and happiness of men.. Is not God 'glorified when all his purposes., and designs ar* fully accomplished ¦? and all the creatures he hath made answer the end for which he made- them?' Now, what can we conceive to be a more worthy end of the divine action,. than the happiness ofhis creatures ? And what is a fitter means, -ta promote this end than virtue f This we are convinced bfy not only because it is most agreeable to the ami able ideas we naturally conceive of the Divine Being; but it is a truth which every appearance in nature suggests and confirms^ It being the will of God, therefore, that we should attain to virtue CLORY OF GOD. 15$ jf ^rirttieand happiness, then is God glorified by us, when we do attain to virtue and happiness, or are in the way to attain it. 'if It k in this sense that the heavens declare the glory of God :*, as they display his wisdom, poV- *r, and goodness, and thereby answer the end for which they were created. In '.like manner, when r'jbrute beasts follow the propensities of their na tures, and enjoy the share of happiness allotted to diem, they answer the end for jyhich they were made, and in them is their maker glorified. And ibr the same reason,, then, and then only, is God glorified in us, when we love and follow virtue, and are in the way to the happipess to- which it leads, because for this end it was, that we were made- Thus you'see that to glorify Grid, in the- scrip-. .. ture sense of the wordy is the very same thing as to honourand serve God ; for God is equally gib- . rifted, and honoured, and served by us, when we obey his will, and live righteously, and soberly, " and godly in the present World* . This too perfect- •ly agrees with what our. Saviour calls glorifying God, John XV, 8. Inthisis my Father glorified, when ye bring forth mu eh fruit. That is the ftuits of righteousness. And with the apostle L4 else*- 15$ DQMfS ALL. TO UHE elsewhere : this, is fhe will of God even our satw-:- tification. Observe, however, that eatipgv.and drinking, or $Jping,any ordinary action of life, to the glory of God, does not imply thatweshou1lde*,ery moment attendtothe glory of God, that it shpu^be the imT mediate motive of all *our actions ;-. bu-tpnly tha| jt .should -ever be the ultimate•' I shall avoid entering mto a. long detail of the bbligations we, lie under to consult the glory of God, and to shun every thing in our conduct that might dishonour fann, by giyingoffenoe to, or any way injuring, our fellow creatures ;, and shall pon* tent myself with summing them , up as briefly as possible. Since it may be shown in a very few words; that all the obligations that are deemed fit to enforceobedience to any superior on earth, con cur to enforce our obedience to Gpd ; besides se, veral VSS DOING AiL %0 *HE vera! 'obligations which are: peculiar to this, th* highest of all our connexions and relations. *"-" 1st. We are under obligation to glorify ant serve God as ©ur creator and preserver. This ii an. inference which St. Paul teaches us to drawfrort this consideration. Since we are not our own, let Us glorify God with bodies and with- souls. whicl are his. Shall I prostitute those members of my body, or powers of my mind', to any other use, than that _ for which they were given me ?' Is not the* end for which he made them the noblest for which they could be made? Shall. I then, either vainly presume to mend the design, or impiously presume to contradict' him, in what I am sensible is. wisest and best ? To use ->the argument of the apostle, Hath not the potter power over the day? Are not my passions of his forming and moulding? Should they not theft be applied to the purposes for which Hfe intended them?- And am not I- crimi nal iri' indulgingthern to my own or others prejus. dice, contrary to -his' gracious intention ? Should, not my reasoh conform itself to thedietates of that eternal reason, frbiri whieh.it is derived? And should not conscience be put into the full posses* Sion Of all the power arid influence, my maker-in tended it should have? Let me not then v dispute the. GLORY ©r SOT/* * iHfe -fee authority of God: Or; with the potters vessel1, in the apostle, -absurdly ask, wKy'hast thou made jrie thus ? My powers of body and of mind are not my own, and therefore not at my disposal, but I am accountable to him, that made me, for the pur poses to which I apply them. 2d. Setting aside the authority of God, as our creator, gratitude should oblige us to consult the glory' of God in all our actions. An ingenious tnind that is sensible bf- its obligations, and ofthe pleasure of its benefactor, cannot hesitate what part it has to act. To return the obligation, is its first thought, its immediate resohitioa, and its fix ed steady pursuit. Are any of us ignorant what God hath done fos jus ? Is it not from him that we derive all our capacity for pleasure, and all our means of avoiding pain ? Hath he not provided us with pleasures proper and srifficferit to satisfy all *he regular calk ot nature? Hath he not crowned our fives with loying kindness arid tender mercies ? -What is1 the whole course of our lives, bxii a con tinued experience of the goodness of God ? Who is the giver of every good, and of every perfect gift, arid of : whom do we receive, life, breath, and all things-? And is not every merey we receive at the' hands1 of God, ofthe nature of our obligation to study, i<60 DOING ALL TO %HE study, and conform ourselves to, his will and plea sure ; to consult his? gfety rather than our own f And should we not deny ourselves the most favo rite gratification, upon understanding, that the in dulgence of our desire in this case, would be look ed upon as a slight or dishonour cast upon him. Knowing, then that die will of God is the virtue and happiness of men, shouldwe not,, setting aside- all private regards,, disinterestedly,, andfromaprin. eiple of gratitude- to. God, stud^, the welfare and! edification of ©up fellow creatures ;. and avoid any thing, however innocent in, itself., and to us, that might wound and hurt their minds? This is the love of God that we keep his commandments;, that, we conduct ourselves m such a manner; as. "will be most pleasing tofhir%and.beneficialto mani- kind, and in this^is Gpdglprified. ,"B.y the shining- example of a- vjrtwpttS'life and conversation, we should provoke to lovp and to good works ; h€-. cause when our light shines before men, others see^ and are induced to imitate, - .9ur. good works, and- thereby glorify our Father who is in Heaxen. $d Our .obligation toserve and glorify God, may be further enforced and illustrated, by, com paring it .witlifjlwman obligations; of a parallel,. thpugh inferiorLiiature. Should servants,- consult Out c£oRvr6F 60$. : X6£ die pressure and "the honour 3*T theit master, and subjects of tittw^ovepeignc'?; We too have a mas ter' in Hpavaj:: We . too are subjects to the king ef kings, whose.-pleasure and "honour wc are un der a like obligation to consult before all.. things, else. And; to act in disobedience to bis com mands, or to dishonour him*,~is in tins light as the sin of rebellion, and treason.- Should the filial af fection of children prompt tfcem to consult die- pleasure and the honour of their parents ; We too. have a l^atheri in Heaven, intitled to an infinitely higher regard: he is both more beneficent, and paorp v.ise in dispensing his favours ; and there-/ fore should ; command more ' of - our affection and-" esteem. : .': :: J :i.s ,. : .- Lastiy, do' all men thiak themselves, in some * measure^ obliged to maintain die honour of per sons of cd^tinguished abilities, and great worth ? £&& whjrt |Sre a^human characters, to the all-per- i|C|.Cha^ptscripture con cur to assure us,that every man's general station and lot in life; are appointed by a wise superintend ing providence ;; and as he gives the kingdoms of this world: to whomsoever he pleases, so the affairs, of individuals are not less particularly attended to,: in the great comprehensive plan ofthe universe.. Hehas-gi"ven.usall,a:jtf/ time, and bounds, which we can neither pass,. norremove. Andthough, in many cases, his- ways are a great deep, and his foot steps in mighty waters, it is no objectionto the rea lity of the things Is then our, situation iri life not so advantageous; andagreeable as we- could wish, let us not repine at it; because, we are just where God thought fit to place us,.but let us make the best improvement ofit, and get the most perfect enjoyment of it that we can. Even with respect to the difficulties that* have befallen us by reason of others, or by our selves, we ought still to look beyond both others and ourselves, unless we consider ourselves and others, and indeed the whole human race, as out ofthe plan and reach of that providence which con- trouls all things. In cases where men are the im mediate causes of particular events, and conse quently, where blame and self reproach have the- M 4 greatest ,ra*? 172 RES,ICN-ATI.OH TO THE greatest propriety and. effect, wc-onghtsoot to^w*. fine our viewsto men. Ihey canpotbeany thing more thansecondary .causes, an#we.coighttolookf. beyond. them tothe. first, and primary; cause of alfa things, to that gwatbeing^whoower-r.ules.even th& follies, and vices of men, and' makes them, tha in- strumentof his. great and good designs. Joseph could not but be sensible.that,it,waabyj the malicearidwickedcoiiitnrvapcfi,qfihis brethren* that. he. was. spldinto Egypt,; -yet.- when, he-sa^i the. great, and good; purpose that was answered by it, he could say, with peculiar satisjfeetfojj^tliat i| was. God. who- bad? sens.him .before, them, into that country. David well knew the^ajfee of SJtiniei, and retained a. proper, resentrpent of,- i£:; but, yet hex could say, ejfenin.the, moment of his. greate^pjrp*, vpcatipn, lej hint curje,for Qg.d.:hast,bfd-h^ny curse. What -true pfetyj, ^ndgv^atnesSipf ^u^dlvvas, tliat. ;Q^r,Savi9uryalsp, who; knew what there was inn maW well ktiew. that, it was the Puuageous, malice.: of the Jews, that was. the immediate cause, ofilrifc. cruel sufferings. audrdeath, andih&wasnotisparing. of, his. inyectiv^ agahistthem, and yet kppiwitlgo the design .off: God, and the infinite advantage rtbafc: his dy wig in those. , circumstances would, be. of tathe. world, he received, his afflictions as fnonaj/^ h(ind,< Vtl/LL OK G&Ek. $7$ of God. ¦" The cup,"' says h©;, " that my father' f. gives me to drink, shall not I drink it.'* -jj. With respect to the- difficulties we- bring- up- qn ourselves by pi*;: foHies;apds vices, shame^ and' remorise aj-e certainly proper v aud. indeedjuiaar, voidable.*. T.heyi ought, therefore toAe indstigeslLj Ur»J% tbgy-h^^-^fis^esed:, thein p^ppse, hy cor-, repting, the, djsppsitiop ,pft: the mind; which was the; caus£. of, oprr imnxogerv cpnducti But stilh, wo-. ongh}: n$ tp forget: thai, thereto a will, above eni'v apdftha,^ comprehends ours,;, thah His Qojrlwho., suffers^ to, f$l, aud .dial whatever we may have ifltepd^d^ he po, dp.upt,, hasther bestepd to. ap», sj«fir by PMr fajlijtgs^ a§ well, as* those- of pthers,,,- We, ,shav»ld; thereferej; hftmbte 0Bl£.efes:> before^ hjp^aiidj ejftgdfr;iphirp ,; assuring purs^yesj, that Vikmt> hyf rpeang, of, then course: of discipline-! to yKfetJcferh® l^ws^jlyl subjected ps h]ere,iWi6 shall; be^suffii'ientlji efX^gcjeeds apdj ifflpyoved?,. arji end- viiilbhBetpulita.theiitr.Qiables} we.< braagt^ upon ouc- ^tjjlreiii^wejfc s$ to .tfesie^yhi^pdiierA bripgcup- ^pr^ly,, to.thjs reason , for, acqpiescipg in the. diyine^ disposals, drawp from the consideration of our incapacity to alter the course of things, we may subjoin another, which is, that, if we ¦¦ft" could * »¦ M 174 RESICKATION TO THE could alter it, there is no reason why we should wish to have it altered. For, the affairs of the world, and of all men, are already in the best hands, so that no regard to oui* private happiness j ; * or that of society, can be justly alarmed whatever turn the course of things may take. And this consideration should make us perfectly easy in all' cases, where we have no influence. We want no proof that the God in whose hand our breath is, and whose. are all our ways,! who does whatever he pleases in the armies of Heaven above, and among- the inhabitants ofthe earth here beneathy is more concerned then even we ourselves can be for the happiness of his creatures. In all his works of creation or providence, we see that he is good to all, and that his tender mercies are over all his works. This is true, even of his greatest judgments. Is there any evil in a city, says the* prophet j and the Lord has not done it ? Can any thing befal us, or others, without his permission,. or express appointment ? x\nd if it be within the compass ofhis intention, can it produce any thing-" contrary to his intention ; that is* any thing con trary to the designs bf perfect wisdom and good.--'' '- - ness. <,.'-' ¦-¦!.,;-. •/ All! WILL OF GOD. 175* All the works of God are of a piece, however different they may appear at first view ; and We may assure ourselves, that they all uniformly con cur in promoting some great design, worthy ofthe divine power, wisdom and goodness. Affections, we read/ come not from the dust, nor do troubles spring out of the ground, as if they came by chance, '. or without design. What vve call chance, can have no place in the works, of God, for nothing can happen unforeseen or unintended by him, and if nothing comes .to pass without his design, no thing comes to pass without the most kind and - gracious design possible. We may some time, like Jacob, be a'ptto say, all these things are against ¦ us ; but it is our ignorance, as it was his, tliat dictates the language. What we call unfriendly occurrences, come in fact with the mostly friendly intention, only we happen to mistake their meaning. u As soon as we shall have got a good understand ing ofthe ways and works of God, we shall percent that they all speak the same language, and look to the same end. All the works of God praise him, and wear the most favourable aspect towards the sub jects ofhis government, and the objects ofhis care. Storms and tempests are as much the voice of a benevolent and gracious God, as the sound of the small 170, RESIGNATION TO' THE small rath upm> the tender grass; tomse the lan guage of the psalmist; or any other-, the; most pleasing? accents, in. nature. Such is t\m< perfect- harmony through all the works of God, that even-7 the sun; moon and stars,, and! everyi thing- ths> psalmist enumerates,, things-, the most distant inv place, and the-most opposite innature, joinj as we: may say, inthesame hymn of praise to ^God. It i&true theirrtone is different; but, if we may pursue- tips figure, they differ a$ithe>sevcralpartstofian'ex<- cellent piece of music*; andwheft heard together,. make the most perfect harmony.. So when,. in aome-fPtureperiodoffPur extetenee,-, ai»d from a.more advantagaows point of view; we* shall take/a.larger survey of' the works' of creation; and providence, when we shall see them i in the- light in which God 'himself sees them,, according- to. their; tp.ue, though/often remote relations andy uses, v.eishaU pronounce them all,, to. have been. very good, admirably, calculated to be, or to make,, happy. We shall rthen see, to adopt the-language?. ofthe apqst'.e Paul, that aU thing^hav&.been.ours,. that life, or death, , things pfpspfrotis .or things ad--,, verse, have worked together for. our good.. We shall then see .that our having been from time to time .deprived of several enjoyments,, which thepv cost WILL OF COB. •cost us many (tears, and involved us in deep dis- •ttesn, were the very best things that could have be- €illen us ; and that to have had bur wishes gratm- «d irt tfhoae circumstances, would have been ih danger of alienating our minds from God and onr •duty ; and by putting u-s out of our proper pur suit, would have plunged u's at length in deeper and more lasting distress. We may "then proba bly tremble to think how narrowly we escaped the most imminent dangers, and see that had we beep ¦suffered to^pnoceed, as we then wished, we should have 'been inevitably lost. Timely chastise ments are, certainly, the most be- ncvokntpttMs af the divine «cortdttct. There is no- thing that, in 'general, we all stand in greater neeiS of; and in many cases nothing cou'ld be more hurtful to Ps than success in our favourite pur* suits. It is happy 'for us that God does not alway* answer us according to our own meaning in our prayers. How possible is it that we'may be most earnest in our prayers for what would infallibly ru» in us, and desire with all importunity to be deliver* td from a tilling which would constitute or ulti* mutely produce our greatest good. This ignorance of our own best -good should teaph us not to be tk\ra:jpartkular, or importunate* jp 178 RESIGNATION TO tHi in our prayers, but always to express ourselves with great latitude, and a most entire resignation. God knows all our wants, and therefore has no (need that we should inform him of them ; nor does he want any good-will towards us, if we have ta ken care, by doing our duty, to make ourselves proper objects of his favour ; so that he hath alrea dy every disposition that we should wish to excite in him. But by praying we express the sense we have of our dependence upon him, and of our obli gations to him ; and we should express ourselves in such a manner as that our language shall im ply no more ; and least of all, any thing that should look like dictating to him what he should do for us. Our business is solely with our own minds, our own tempers* and dispositions. Farther than this is wholly within the sphere of providence and we have nothing to do, but to submit, and re joice. Thirdly, without resignation to the will of God, in disagreeable situations and prospects, the end of our afflictions cannot be answered, and consequent- 1 ly we ourselves shall be the losers. Men are by their frame and their obvious connections design ed for a state of trial and discipline, and the scrip tures every where suppose and consider us in such a state. "WILL OF GOB. 179 a state. We are so placed, that the circumstances we are in, and the various incidents of our lives, all appointed by divine providence, are adapted to affect our temper'f and dispositions ; and they are all capable of affecting us, either favourably or un* favourably. Whether bur circu instances be pros perous or adverse, they may either improve our minds in virtue, or they may lead us farther off from the paths of virtue, and consequently of hap piness. But so wise and gracious is the appoint ment of all things, that nothing befals but what may be made a means of good to us. There is no event in our lives, but, if it be considered in a proper light, and be duly meditated upon, may have the most happy effect on our minds, and pre pare us for our proper happiness ; at the same time that, if we receive them in a different manner, they may have the most fatal effect upon our tem pers and conduct, and thereby lead us to certain ruin. i . New afflictions, and every thing that is disa greeable and calamitous, are things that are natu rally capable of leading to virtue or to vice, and consequentially of yielding us happiness or mise- ry. They improve our tempers and promote our happiness, if they make us resigned to the will of God, l&O RESI€NAT;ION TO tHE God, because thpy then wean our miMfs from the pursuit of a species, of happiness which is not ca pable of yielding us any real satisfaction and they direct our views to God, and sHch objects as will not finally disappoint us. Considering them; in this light, they are kind admonitions to shup what though flattering, is, nevertheless, hurtful to us. We have, therefore, reason to receive them with gratitude, as tilings exceedingly salutary* for though* for the present they be not joyous, bilt grievous, as the apostle says, they work out fer us a far more exceeding and eternal weight of glory ; but no otherwise can afflictions be of any use to us» On the contrary, it is plain, that if affliction* have any other effeet than such as I have now de« scribed, they must be exceedingly hurtful to ust, If they feed discontent, they introduce & state of the most complete wretchedness that can inyadc the mind of man. Every emotion of discontent adds to the growth of worldly miridedness, and makes a man more a -slave to his irregular appe tites and passions. Thus by indulging discontettfy we frustrate the kind intentions of'proVidence iii our afflictions. Fourthly^ rF^ftliJy, resignation ,|tp the^lU pf God; is a, $qprjer of nund. , pscpliariy , piecing, to him, as we^y, learn ^,pti> .$fap>r t^e, pature of the rthlng ^l^and^ie^yit express decorations, of scrip- tyre.; T^tGpd.must bepecpUai^y^pfeased with t^,tcmp^r,pf naipd is evident from the. .nature of i|t;. ^hep^e arises djs$atisfaetionwjth our;«>ndi- tiojn,4in l|fe f, "pan, we indulge, ttnis. temper, without entertaining a suspicion that the course of things Jjasljakep, spine. Mjropg;^urn,.^pd that the, -Divine Being.has pot beep suf^pienMy attentive tp, us, and ©pr concerns. . Tips disposition pf mind is, in ef fect:, >yp . arranging, .pf. prov jdence, , and arises from •pibat may he, properly -called impiety. , It is a cal ling in, question the wisdom and goodness of God, the mpst important pf all, his attributes , those. which make hirp tlie proper object of pur .rever- epec, love and cpnfidence ; and can any thius; be more justly displeasing to him, than this.? On the contrary,, a contented temper of mind does honour to God. It .gives glory to God by bplicving him, to.be what;he, is, and being fully impressed ,with tbat, belief. Resignation - is the, lapguage pf a heart that is fully persuaded that God is a Being infinitely wise, powerful, and good, and who* gives an unremitted attention tp all the N Works 182 RESIGNATION TO i'THE works of his hands. This is giving God the gib. ry due to his name, and habitually offering' up to him the sacrifice of a meek and quiet spirit which in his sight is of great price. Such a person be-, haves like a creature in his situation, imperfect arid fallible, Under the government of a God who can not mistake concerning him. He does not start put ofhis proper sphere, nor question God fooli ishly. Lastly, Tive do not want the express testimony of scripture, that this temper pf mind is peculiarly pleasing to God. How does the Divine Being boast, as it were, of the character of Job, who bore his severe trials so remarkably well when he. tells his friends that he had spoken of him the things that were right, whereas they had npt ; referring to that - most remarkable speech of his, when he was seemingly stripped of, all the enjoyments pf life,, The Lord gave and the Lord takethaway, and blessed be the name of the Lord; and alsoj ,af- . ter receiving positive bodily sufferings, in adtiiti^ on to these losses, shall we receive good at the hand of the Lord, and not receive evil also. . Do we then believe that it is not in our power to alter the general course of things established by providence, that the affairs ofthe world are already in WILL OF Gp». 18$ ift the best hands, so that _ we have no reasoh to wish for any other -disposition of things, and that 'we -'Ourselves should be losers by indulging a fret ful and discontented temper, as we should thereby deprive ourselvesof the particular benefit intended *us by our afflictions ; and do we moreover believe ! that a temper of habitual resignation is peculiarly pleasing in the sight of God, and are we not desir ous to cultivate it, and ready, under the prevailing influence of it, to say upon all occasions, Not oiir will, but thy will, O our God, and heavenly father, be done. Letus, from a full and unshaken conviction ofthe wisdom and goodness ofthe so-** verign disposer of all things, sayj whatever calami ty befal us, with Eli in my' text; It is the Lord, let him do what, seemeth him good: Let u s hlessthe L'Ord at all times, in sickness as well as in health, , in adversity as well as prosperity, and let his praise be cbritinUalry in our mouths. Let us rejoice in tribulation, knoHving that tribulation worketh pati- *nce; and patience/ experience; and experience, hope : and hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the * holy Ghost which is given to usi on N 2 184 • ON:, .:,.:¦ BEING PERFECT AS: GOD fS PERFECT. ft:i:u.. i.-i Me ye_ therefore ¦ perfecf emm asyQfUrfafh'er whoAs ju Hea^nM perfoet.. .,-. - M:4TT" V« 4&>„ XN this. excellent discourse,- delivered, at tiie^v.ery^,, entrance of our Lord on.his, public.. ministry, he. professedly corrects the innovations; , which: thej Scribes and.PhariseesJhadbeen fc-ng making urthe law of God., • Indeed, the, saptie.#it religion of the,,; Hebrew nation had suffered greatly by this means. w The genuine moral, precepts of it had been, relaa;-, ed, and its objigaticpiiad, been, weakened apd;evad-;' , ed, on.the, most friyolpu& pretences;, such ..as,j equally reflected; on their understanding and their' virtue. The zeal of .religionists was spent on thp,; externals of religion, while they had very little con cern, for the vital, and only valuable parts of it. It 6n being Perfect, "fee. 18', 0 It was, 'therefore, our Lord's first business to re store religion to its antiept and \praper standard,. by exposing "the absurd comments by which the Scribes and Pharisees "'had so shockingly perverted: the law of God,.aftd to explain in their full extent its moral precepts,, from which the attention of the people had been long diverted. Consequently, we are not, to expect in this dis course any precepts, or maxims of morality, pro perly new, such as mankind had' never known be fore ; but tb see the moral precepts of the law re stored to their primitive purity, and original ex tent. He expressly declared, that he came not t6 destroy the law, but to fulfil it. He made no in novations in the law itself. His sublime precept concerning hving our enemies, has no reference to atay thing defective in the laws- of Moses on that head,. For that which he says was said by them off old time, Thott shall love thy neighbour y and hate thine memyy'vs no where to be found in the law. On the contrary, the writipgs'of Moses inculcate the most extensive benevolence, admonishing us not only of tije relation in which we stand tb all the human race, but even," to brute creatures ; com passion and tenderness to which he sttongly re- eommehds; , N 3. That 186; ON BEING- PERJECT AST That most sublime precept contained in myr text, Be ye perfect even as, your father who is in: Heaven is perfect, was not new, nor is it peculiar tb tbe gospel ; for, Be ye holy as lam Iwly, is ex. pressly quoted by the apostle Peter,. 1 Pet.. I. ,6., from the Old Testament, in which it is one of the precepts which God gave to the Israelites,by Mo? . ses. Lev. XX. 7. But though all the persons. to-whom Jesus was addressing himself might have, found, and many of them had.no doubt freqpendy read itin their scriptures, tliere was good reason. fbr his repeating it, and laying the stress that he does upoii it, when it had been generally overlook ed, or explained away, together with other precept^ equally excellent by the established expoundersi ofthe law.. The importance of this precept will; be evident if toe duly Consider the nature ofit, and the reason why we may suppose it was recommended to our attention. This, therefore,, I propose to do in this, discourse, and then make a short application. First- I propose to explain the nature and ex~; tent of this precept,, in which we are directed to be perfect as. pur father who is in Heaven is perfect.^,, That this precept was not intended tp beunder* stood by us in the strictest sense of the words,.yiz. •i that cod is *er"fect. 18-7- that our hearts should be as pure, and our conduct as upblameable, as those of our infinitely holy God, .requires no proof: The allowance that we are but too ready to makes for ourselves is alone sufficient to prevent oar putting so rigorous a con struction on the words °f our Lord. In this case our prejudices themselves, which so often mislead us, will gUard us ragainst any mistake ofthe sense"" of scripture. God, who made us, and who knows our frame, well knows that we are not capable of living per fectly sinless liyes. Unsteady and fluctuating as our minds are, our thoughts will be running after improper objects, and in a greater or less degree will draw our affections after them ; and thus we, in a manner, unavoidably contract guilt. The World,, moreover, abounds with temptations to vice ; and as we cannot avoid being exposed to them, and they flatter our appetites and passions,: they can hardly fail to excite improper desires at" least, though it may not proceed to the actual commission of any crime. But, certainly, we cannot indulge sinful thoughts, or cherish the least desire of any thing that is forbidden, without vio lating the purity of our minds, and deviating from perfect innocence. s N4 This 1'8# , on "riEnic r-Ei&fc'i' as This1 would be" trie1' case" were wej ever SO drr'L currtepee't, ;' 'attentive tb afF bur' thoughts", wbid^ arid action's, and though We1 should* 'd'ot all tfti^t without any inVermi'ssibri. Bfjt ffi&exn4mJe,,c'?r:': curn^pectipp is, itf fact ', impossiDfe, arid wha'r.'mi'r usual state of our rnirids arid thought's will nbt! aa^ mit of. Resides,, who is as circumspect aste' might be. s, farther than this, in many tilings \ we all ofiena. without excepting the very best of* men, thoseHvlv. o>ne the nearest to the perfection of human nature.. We likewise learn from tt". SCr'tjitutes'," as'-Weff as from observation ahd experience', that perfecti on is hot to' be expected of than. JVhat'mdn'ts there that fdet/igooi, dtidstmtilhitit. Ecc.TH. %\ With ffiis limitation, we afe ttbcioubt tb undef: •¦-¦.*'/ ¦ .. - • ., .,- .' , .¦ , stand the general characters that aire given of good men in flip scriptures, though no particular faults ¦ i be recorded of them, as of Abraha'iri, who is Called ifie friend 'of 'God, David, vvhb' is laid tb have beeri a man after God's own heart ; Job, Who' is Called d ber feet and iiprMrmd^i Biefcaridri, arid Elfea: * ' '' "' ' JO T" J- ^ ^ beth, who are said to have walked in all the ordi nance's of God blameless ; Nathaniel, wlio is called by our1 Saviour a itidh without guile. And wfieri he himself, who is said to have been without sin, was -GOD IS-PERFECT. ' „- 18$ wassalufed wfththe appellationof^crf, he disclaim* ed'it'j^sayitig; there was none good, meaning per fectly 'good, but one that is God; before; whom^ iri order to give us the highest idea of die puritji of ms- nature, it is said that eyen the Heavens are not clean, and that he charges- his angels with folly. Jdb-. IV. IS. On many accounts, therefore, we may be satis fied that absolute sinless perfection was never ex pected, arid could Pot have, been required of- us. God is Pot so unreasonable a- master as to demand of us more than he knows we are able to perform. Op the contrary, he is ever ready to make every possible allowance fbr the frailties and infirmities? of bur nature; and nothing but what is purposely and habitually indulged can repder US bbrioxiotfS to Ms displeasure. . The proper meaning and intent, therefore, of tfik precept tririst be this, that we ought to set na bounds whatever to our virtuous attainments; fixing te ourselves no standard of excellence, short of that of the Divihe Being' himself. ^Leav ing every thing that is behind, we sHonid, with the apostle, be eyer pressing on to whit is before us* (Phil. IH. 13.) to something that we have riot yet attained. Whatever progress 'we have made im virtue, ON BEING PERFECT AS virtue, it should be our care to be contmually:ad-, ding to it; and,,: without eVer imagining that we haye wisdom or virtue enough already, we shpuld epdeavour to grow wiser and better, so as to im prove our natures, and consequently our capacity for 'happiness, to the utmost. ; To this end it will be of great use to us to pro pose to ourselves as perfect a model as possible, to which we may compare ourselves from time to time, in Ordet to form a judgment of the improve ments we make. This model we should fre quently contemplate, as a rule to walk .by, or a pattern to copy after-, -without thinking ourselves absolutely obliged to attain the same perfection. It is, therefore, rather useful as a rule, than obliga-' tory as a cenunand. , .Now, what could be more properly recom mended for this purpose than die imitation- of the Divine Being, to all intelligent and moral agents; he being; the most perfect of this class. For in these respects, viz.. in intelligence aPd a capacity. for .moral conduct, we are fbrmpd.in the image- of God.. Gpd alone is, in these respects, ', absolutely perfects In the imitationof him, therey fore,, we are in no- danger of being misled, so as to copy after, any error,, or defect, instead of what is* COD IS- PERFECT.. 191 is excellent. .But this I shall enlarge upon un der the next head of my discourse,., which was, . Secondly, tp consider the reasons why the imitati on of perfect goodness is thu s recpm mended to us, -rather dian: such degrees of it as are attainable by us. On the first view of the subject, it would seem more reasonable, and advisable, to endea vour to imitate only what was within the reach of our capacity ; and that to aim at any thing confes sedly above our reach* would only tendto discou rage us, and consequendy hinder our proficiency. But if we cppsider the nature of man, to whom this precept is given, we shall see it in another Jight; For 1st. Had any thing less thamabsolute perfec tion been proposed to us, such is the vanity and self conceit to which men are subject, that many would easily have imagined they had already at-„ taiped toit ; and thus a stop would beput to their further improvement. We see every day hoi& apt men are to thipk too well of themselves. They overlook what is most faulty, what gives them pain to look upon, but dwell upon what js good, and praise worthy, in their, dispositions and acti ons. By this means it comes to pass that their virtues, by bejugpftep contemplated, are magnified ia XW2 ©N*TB-ETNG PERFECT AS in their apprehensions; and their vices, being overlooked, are lost sight of and forgotten, aPd theri it is ho wonder that the judgment they form of themselves is not just,;1 br according to truth, but greatly too much in their favour ; so that they eftM tty peace, peace to themselves^ when there is. rio peace. This is the same principle in human nature that leads men to detract from the-merit of btliers., To> think other persons better than rrieriiselves ts a sen sible mortification to-them; In order, therefore,. to bring them to, and, if possible, below, their own level, they aggravate their faults, and put some un favourable construction on their best actions. Arid when meri find their account in entertaining- any particular opinion concerning themselves, or others, from having a previous disposition towards entertaining it, they generally succeed. It is not sib very dif&cu'ltbr nncoirirhori a thing for a man to impose upprl rrrmself. From this rtis easy^to infer, thatf were the re gards Of men to be fixed op ''any imperfect being like themselves, thb'ugh ever so; excellent, and it were required of them to-be a's w-ise'aPd gbbd, but not, wiser bT better, such a rule Wbuld, through their' natural self-conceit, be hjjfrtfultb them f as* on con, i.s^ERFEczt ^. ,10.3. op spine. preteripe.*pr other, they;rniight iraagip^, they were already as good as, they- were required to- be, at the same time that tlieir very self-cpnceit 1 Wjqriltd argpe thepi to be destitute ofthe most es sential of all virtues, and thelfbnpdadpp of almost every other,., viz. .humility, and a dpn^deneepf, a map's sel£, Eor where there is th^ humility j or a disppsitiop to undervalue rather -$iap; to overtax;* lue their . adaipments* there will b&adesire, andja&; eadea>vor, to improve ; whereajspride and self- eon-? ,; iefopreekdevafl fether proficiency iri anything., ¦-.. . /Wisely, therefore,, has it/beep the Object bf the '1 diivinexare to leave no room, no pretence whate*') ver, foe this corru pt leaven . to insinuate: Itself iptbT the hearts of men, "by; giving ws a patteftLof virtue- arid goodness which- no-mari, in the sober use of his sePses, cap ever imagine he can fully come up to<; a standard, by which if he rightly measure- hiHa?elf;apdchjs attainments, he must ever be sen sible of gre&td#feets,j to remose which will be a .epnstant;matavei^iihhim to exert- himself to the utnwst,-,-to employ all the force of his -"faculties, to leave npihing untried, that can be of any use to im prove his disposition, and- reform his conduct; that he may produce in both a nearer likeness than he hasyet attainedto of the all-perfect nature, and the 194' Oft BEING PERFECT AS the righteous conduct, ofthe Divine Being, who is fighteous in all his ways, and holy in all his/worksi Ps. XIV. 17. While we consider what is propoised tb us brily as a pattern to "copy after, it cannot be too perfect!; because the more perfect it is, the surer guide it is for u s to follow, and the less danger there is of our being misled: by it. We are discouraged Only when we consider ourselves as Obliged, Under softie pains and penalty, to come perfectly up to our pattern. To consider the character -and con duct of die Divine Being in this light might justly discourage uS; in our endeavours to imitate it. The idea of such an obligation must cut off aH hope of success ; and where there-is no room for' hope, there is no motive to endeavour* In this situation men could Pot be expected to become wiser or -better. j -» But this is notour case. Our heavenly Fa. flier has been pleased to recommend himself and his condrict to us as a pattern for our imitation, that by the contemplation of the perfections of hi* nature, we might fprm to ourselves the justest ideas of true excellence, and thereby know how to direct odr endeavours after it; but at die same time, knowing our frame, he is not so unreasona bly . cod is Perfect. A^Jf bfeastoJ6xpeet,we:should ever, in any state,; and mucMess inth-is, perfectly come up to it. ' The ifriitatibP: ofthe' Divine 'Being-, therefore'/ as it is ^e(3mmendedto us iri the Gospel, is a noble ad-^ Vanftage to Us in a course of virtue, and nbdisebu- ragempntor hindrance whatever. . ¦'--.; This, moreover, is an advantage peculiar tb our holy^religioni and therefore' what we oughtto vas*'' lue^ourselygs upon, and by no means ne-gteet ta avaiFburselves of. -With what: colour could tlie heathens preach, and philosophers recommend the examples of the gods that they wo/shipped to the imitation of their worshippers, many of vvhora1 (all that were not inanimate- parts of nature as the- sun, moon, and stars, &c.) had been men life* , th'eftiselves, and some of them vicious in pro portion to their power. They, therefore, wisely declined insisting upon this topic. Whatever they say to,^recommend a life of sobriety and vir tue, they , nevier, mention the ^xampfe of their, g°ds< ¦ -But inr a .christian country there is no reason whyany teacher of virtue should be silent on this head since there is nothing in the character or con duct ofthe Gpd that -wp worship that we need be agharped to mention, and expose to the view of mankind 1$& ' ON fi&hXG ?£:RFE-CT AS mwkpMl.. So pnifprmly great janjd ,;excellentni^ his character and conduct., that there is _np vtfw. we cap. take :of them bu twhat tends fjq inspire opr hearts? with an abjhprrenee*of yfee,>a$d;,the }(&&: ,pf vjclju^apdr goodness. To enlarge op tins subject is needless. None of u s I trust are.s© unacqnargfci ed with God, as not to know that heis essentially righteous and holy, and that a righteous --Lprd must love righteousnessy and hate #uq#ty- • For! W;batw£ esteem; and practice oursjeljyes;,we;l.PYeii% ¦pthers^j,^.;-- ";,-- -_„7p,A|;,;i. -.., ¦< , ',¦-,.. pj^here is pp. oneryi.ce tiiat mop are addicted to^ hnta, reflection on. the natpre apd cppdpct of; the. Diyipe Being rpust.fih us with shame, and. confp- sipp for it. Has selfishness an ascendancy oyer us?. Do our views, and actions center too. pjpch. .ia .onrselves, and dp we not enter^ with proper vearmth into the interests of otheisl. ^¥hat ,piust we tltink of ourselves;, and of thisnarrpw disposi tion, when- we reflect on the universal disinterest-' ed ease and bpunty ofthe Divine Being, all whose purposes and works'have (for their object the hap piness of others, viz. that of the various creatures that he has made, who;is so far from confining his goodness to himself, or those whom we may ©all his friends, that even his enemies partake of it; v GOt) IS EERE-ECT. , i°7 ¦ft; fbrhelsgbod' tothe unthankful apdthe -unwor thy ? - Are we prone to envy, jealousy; malice, and ;t revenge, how doubly odious must such a disposi- %p appear when compared with the mercy and compassion pf the Divine Being, who, though all power be in his hands, has no pleasure in the death of a sinner, but is desirous that all should repent ¦- and live. And must not all pride, vanity, and self- conceit, be for ever struck dumb before an infi nitely great, and yet an infinitely condescending God; who for our sakes.has condescended to ap pear in the familiar character of our father and our friend, chusing to vail his glory, rather than forbid, or discourage, our access to him,, and, inter course with him, when it wtas necessary to our happiness ? . . . If a man be addicted to excessive animal grati fications, how must the sense of his obligation to become like the Divine Being, to. be perfect as his father in Heaven is perfect, fill him with shame and self reproach; when he must perceive that by such low indulgences he is so far from raising and improvinghis nature, and bringing himselfnearerto the all-perfect nature of God, he is divesting himself of the prerogatives of a rational nature ; being go- O verned IS® ON BEING PERFECT AS verned by mere appetite and passion, and sinking as far as his nature will permit him to the coriditi- oirof a brute beast f Besides, we Who have the benefit of divine reve lation have advantages for the imitation of God of which the Wisest heathens were destitute. Did we know nothing of God, but what the light of na*: ture teaches, we might be at a loss what to do when we were directed to imitate him. We may, indeed, be said, in a figurative sense, to trace the footsteps, and to hear the voke, of God in his works ; bpt it is in a very obscure and indistinct manner. But in revelation the Divine Being may be said to assume a proper personal character, and to act a proper part, as intelligible to us as that of the prophets, kings, and private persons, with which it is intermixed. We see in what manner God spake, and how he acted ; from which we may infer what he thought and felt on a variety of particular occasions, and this at intervals in a long succession, fromthe time of our first parents to that pf Christ and the apostles; so that we can no more be at any loss to know what to do when we are directed to imitate God, than if we had been ordered to imitate any person. whatever. In COB IS PERFECT. 19® " In some cases, indeed, the infinite: superiority of the Divine Being to all. bis creatures must make a different rule of conduct necessary. He, for instance, is continually promoting ..good, by •means of evil; and there are many • instances in the history1 of. his ^dispensations^ to mankind' of great calamity, and j heavy judgments, inflicted upon families and nations, in -which persons of all characters are involved, for die sake.of prompting a great general auAlastiijg good. This we.must not attempt, because our understandings are finite; so that what: we. imagine to be good may eventu ally provfe to beleyil,; whereas his knowledge is infinite. He Sees die end pf every thing from the beginning, and is also able to make abundant re compence to every individual who may^seem to, be improperly sufferers in cases of general, calamity. • We see then the admirable propriety rand.use of this preeept of Jour Lord, to endeavour to be perfect as, our Father;.who is ia Heaven is. perfect. Be it our care, therefore^ convinced of ifsJmpon. tance, to make the -proper use of it,, by reducing ittp practice. , f yj , For a man to entertain -tlie idea of being like to God, and especially of being in any sense, per fect as he is perfect, is certainly a great and noble, 0 2 but 200 ON BEING PERFECT AS but a just and propel1 aim. For, weak as man is* w£ ought not hastily and rashly to conclude that U is nbt in bur power tb attain to greaf and distin guished excellence'; atid that because we canPot attain to absolute perfection, wfe j&ay not make eoiisiderable approabhes to it. The extent ofthe human capacity for knowledge or virtue is urn known tb ourselves ; and it is fbp the honour of our maker to suppose it to be very great, and to act tfpbri that supposition. Nbt more than a cen tury agb it was nbt imagined that the understand ing bf mari could have attained tlie knowledge of which we are now possessed, especially of the works arid laws bf nature ; and, tb appearance, man is much better formed for' moral action than for abstruse speculation ; good practice being ea sy to all that Sincerely endeavour to live wellj whereas the investigation of truth is difficult to the most intelligent of our species. It is, no doubt, with a view to our imitation of God, that we are So particularly informed of our near relation to him, as his offspring, and his chil dren ; and that man was originally made in the image of God; and though by vice and folly we have in a great measure effaced this image, we are •still invited in the gospel to become again partak ers SOD IS PERFECT. 201 ers of a divine nature, 2 Pet. I. 4. and this is re presented as the great object and epdof the gospel. The apostle Paul expressly exhorts christians to be followers of God, as his dear, or favoured, children, Eph; V. 1.' distinguished by peculiar privileges and advantages for purity and greataejss pf conduct, like, -that of their heavenly father^ Let us, then, at the same time endeavour to do honour to our maker, and to ourselves, by setting no bounds to Our attainment hl'virtue ; and there fore let us not; think of comparing ourselves to then like ourselves, subject to the same imperfec- ubns, but propose to ourselves the imitation ofthe DiviPe Being himself, endeavouring to be holy as he is holy, "righteous as he is righteous, and perfect, in our sphere and rank, in the scaled/ being, as he is perfect in hh. .ON* os 202 ON HABITUAL DEVOTION. The wicked, through the pride of his countenance? will not seek after God. God is noi in all his ^ ------ «*--, ,- -¦.-. ..¦, , ¦ . -.-.. . . thoughts.. Psalms X. 4. *v:l-, ¦: - ;¦: • -- ' :;,T rQD,; my christian brethren, is a being wjd$ whom weallpf us have to. do, and the relation we Stand in to him is the most important of all our, re- lations. Our connexions with other beings, and other things,, are slight, and transient, in compa rison with this. God is our maker, our constant preserver and benefactor,, our moral governor, and our final judge: He is present with us wherever we are? the secrets of all hearts are constantly known to him, and he is of purer eyes than to be hold iniquity u Here, then, is a situation, in which we find ourselves, thatdemands our closest attenti on. The consideration is, in the- highest degree, Ipteresting and alarming : knowing how: absolute ly dependent we are upon God, thafm him we live and! OH HABITUAL- DEVOTION; 20& and move and have our being; and knowing, also,, mat by vice and foil y> we haverendered ourselves justly obnoxious to his displeasure:. Now, to think, apdtQ, act,, in a manner, cones-. ponding, to this our necessary intercourse .with God, certainly requires that we keep upap habitu al regard to it :. anda/total, or very great degree of inattention toit,mustbe highly criminal, and dangerous.. Accordingly, we find . in the scrip tures,, that it is- characteristic plagpod man, that he sets the Lord always .before him, and . that he ac knowledges. God: in all his wayss,- Whereas* it is. said ofthe wicked, iri my text* that God is not in all their thoughts; atKLelsewherej that the.fear of God is. not before, their, eyes-';, that, they put the. thoughts of God far from them, and will not. the. knowledge, cf the- Most Highi . - : i % /¦_¦¦ This, circumstance seems to- furnish a pretty good testof the state ofa man!s mindwith. respect to virtue- and vice.. The most abandoned and pro- fligate of mankind are those who live without God in the wprldy entirely thoughdess ofhis Being, perfections, and: providence ;. having their hearts wholly engrossed with this workband the things of it : by which means those passions which terminate in the enjoyment of them are inflamed to such a 0.4 degree,, 2Q Bpth-these weakep the power of conscience, h Tlie man then goes backt Ward in religion, and may at Jast^even from this more advanced state of virtue, be brought to comT mit all iniquity with greediness. IL&tfam, then., w,ho, thinkethftf standeth take heed lest he fall ; and fet all of us, cppscipps ofthe frailty pf pur natures, be intent upon working mt our salvation with fear and trembling. , - An habifjud regard to Godjbehg the.mpst effec tual means pfadyancipg us fjrpjp die more imperr feet to the more perfect state 1 have been describ ing, I shall endeavour ,to recommend this- leading duty -to you, by a fuller apd more distinct enume ration. ON HABITUAL D-EVOTIQN. 209 ^ ¦ t ration of its happy effects ; and I shallfthen shew what I apprehend to be the most effectual methods of promoting it, and of removing the. various ob structions to it. 1. Ari habitual regard to God in our actions tends greatly to keep us firm in our adherence to our duty. It has pleased divine providence to placemen in a state of trial and probation. This world is strictly such. We are surrounded with a great variety of objects, adapted to gratify a vari ety of senses, with which we are furnished. The pleasures they give us are all innocent in modera tion, and they engage us in a variety of agreeable and proper pursuits. But bur natures are such, as that the frequent indulgence of any of our ap petites tends to Piake its dePiands inordinate, and; to beget an habitual propensity to indulge it ; and this proneness tb the excessive indulgence of any of our passions enslaves our minds, and is highly dangerous, and criminal. By this means we too often come to forget'God our rriaker, to injure our fellow-creatures of mankind, and to do a still great er, and more irreparable injury to ourselves, both 'in mind and body. It has pleased Almighty God, therefore, from the concern he had for our good, to forbid these im moderate 210 Oft HABITUAL DEVOTION^ moderate indulgences of the love' of pleasure, riches, and honour, by express laws, guarded with the most awful sanctions. Now we are certainly less liable to forget these laws, and our obligation to observe them, When We keep up an habitual re gard to our great lawgiver and judge ; when we consider him as always present with us ;¦ when we consider that his eyes are in every place, beholding both the evil and the good ; that he sees in secret, ahd will one day reward openly. In this manner vve shall acquire an habitual reverence for God and his laws, which will end in an habitual obedience to them, even without any express- regard to their authority. Thus we should certainly be less like* ly to neglect the request of a friend, or the injunci tion of a master, if we could always keep in mind die remeriibrance of our friehd, or master ; and a constant attention to them would certainly give us a habit of pleasing theni in all things/ : 2. An habitual regard to God promotes an uni form chearfulness of mind ; it tends to dissipate anxiety, or melancholy, and may even, in some cases, prevent madness. Without a regard to God, as the maker and governor of all-things, this v.orld affords but a gloomy and uncomfortable prospect. Without this* we see no great end for which tHf HAB'ITUA-L DEVOTIO^. 211 which we have to live, we have no great or ani mating object to pursue; and whatever schemes we may be carrying on, our views are bounded by a very short and narrow space. To an atheist, therefore, every thing must appear little, dark, and confused. And let it be considered, that, in pra- portion as we forget God, and lose our regard to him, we adopt the sentiments and views of atheists,, and shut our eyes tothe bright and glorious* pros pects which religion exhibits to us. , Religion, mybrethren, the doctrineof a God, of a providence, and of a future state, opens an im mense, a glorious, and most transporting prospept ; and every man, who is humbly consciops that he conforms to the will of his, maker, may enjoy, and rejoice in this prospect.. , Considering ourselves as the subjects of the moral government of God, we see a most important sphere of action in which we have to exert ourselves, we have the greatest of all objects set before xis, glory, honour, and immor tality ; an inheritance incorruptible, undefiled, and thatfadeth not away, as the reward of opr faithful perseverancein well-doing ,•. and we have a bound less existence, an eternity, in which to pursue and -enjoy, this reward. -; These great views and objects, the contempla tion 212 Oif HABITUAL DEVOTIott.' tion of which must be habitual to the mind which keeps up an habitual regard to God, Cannot fail to diminish the lustre of the things of time and sense> which engage our attention here below; and while they lessen our solicitude and anxiety about them, they must Cure that fretfulness, and distress of mind, which is occasioned by tlie disappointments We meet with in them. For the same reason,this habitual regard to God^ this life of devotion, which I would recommend; must tend in some measure to prevent that most deplorable of all the calamities mankind are sub-: ject to, I mean madness. It is well known, tliat the Circumstance which generally first occasions, or at least greatly contributes to, this disorder, is too close, and too anxious an attention to some single thing, in which a person is greatly, interested ; so that, for a long time, he can hardly think of any thing, else, and particularly is often prevented from sleeping, by means ofit. Thus we frequently see, that when persons are of a sanguine temper of mind, a severe disappointment of any kind will end in madness. Also a sudden transport of joy , fro m unexpected success, will sometimes have the same effect. But, from the nature of the thing, this violence of either kind, could hardly take place in a truly ON HABITUAL-' BEVOTION. 213 a iruly devout and pious mind, in tlie mind of a roan who considers all the events, in which he can be concerned, as appointed by a God infinitely wise and good.; who, he is persuaded, hath, in the most afflictive providences* the most gracious in- , tendon to him, and to all mankind ; and who, by the most prosperous events, means to try his vir tue, and to put him upon the most difficult of all exercises, that of behaving properly in such cir cumstances. To a mind rightly disposed, and duly seasoned with a sense of religion;, nothing here below will appear .to be of sufficient moment to produce these dreadful effects. We shall, re joice, as though we rejoiced not ; and weep, as though we wept not; knowing that tlie fashion of this world passeth away. Deep melancholy is often occasioned, in persons of a lower tone of spirits, by the same kind of dis appointments which produce- raging madness in others. It is the effect pf despair, and could never take place, but when a person apprehended, that that which we may call his all, that in which he put his. chief trust and confidence, had failed him, and he had no other resource to fly to. But a truly re,. ligious man can never despair ; because, let what will beial hip here below,, he knows his chief hap- P . piness 214 ' ON HABITUAL DEVOTlptf. piness is safe,- being lodged where neither moth nor rust can corrupt, and where thieves cannot break, through and steal. In patience, therefore j he will be able at all times to possess his own soul, exereis-' ing a steady trust and confidence in God, the reck of ages, the sure resting-place of all generations. Melancholy, or despondence in a lower degree,- what we commonly call lowness of spirits, general-, ly arises from a want of some object of pursuit, sufficient to engage the attention, and rouse a man to the proper exertion ofhis powers. In this situ ation, he has nothing to do but to think of himself, and his own'feelings, which never fails to involve him in endless anxiety and distress. But a prin ciple of religion will ever put a man upon a varie-' ty of active and vigorous pursuits. No truly pi-' bus and good man can be an idle man. He will . fully employ all his power of doing good ; he willi not keep his talent hid in a napkin; and, far from complaining that time hangs heavy on his hands, he will rather complain, thathe has not time enough: for the execution of half his benevolent purposes. 3. An habitual regard to God fits a man for the business Of this life, giving a peculiar presence and intrepidity of mind ; and it is, therefore, the best support in difficult enterprizes of any kind/ A man BN HABITUAL DEVOTION. 215 A man who keeps up an habitual regard to God, who acknowledges him in all his ways, and lives a life of - devotion to him, has a kind of union with God; feeling, in some measure, the same senti- pifents, and having the same views. Hence, being, iri the language of the apostle, a worker together with God, and therefore being confident that God is with him, and for him, he will not fear what man can do unto him. Moreover* fearing God, and having confidence in him, he is a stranger to every , other fear. Being satisfied that God will work all his pleasure in him, by him, and for him, he is free from alarm and perturbation, and is hot easily dis concerted, so as to lose the possession ofhis own mind. And having this presence of mind, being- conscious of the integrity of his own heart,, confid ing in the favour of his maker, and therefore sensi ble that there is nothing of much real value that he can lose, he will have leisure to consider every situation in which he finds himself, arid be able to act with calmness and prudence, as circumstances may require. Is there, then, any active and difficult service, to which we are summoned by the voice of our coun try, of mankind, and of God, these are the men, I mean men bf religion and devotion, in whom we 0 P& can 21.6 ©N HABITUAL 'DEVOTION'. can most confide ? Other men may be roused by their passions to any pitch of patriotic enthusiasm. They may oppose the insidious attempts of cor rupt ministers or tyrants to enslave their country^ ©r may bravely face a foreign enemy in the field, thbughthey risk their fortunes, and their lives in the contest. But mere wordly-minded men, staking their all.m such entecprizes. as these^ and having Utile more than a sense of honour to support them, may, in some critical moment, be sensible of the' value of what they risk, and- on that principle prove cowards. Whereas the man of "religion feels the same in* dignatiOn against all iniquitous attempt&to enslave himself and Ms country, and if he. have, thesarpa native ardour of mtmo% he. will be roused to ase* With the same vigour agamst a tyraat, or an inva der ; but running no risk of what is of most eon> sequence to him,,, he will not be so liable to be ia. timidated: he will' be more master of himself, have greater presence of mind, and act with greatec prudence in time of danger. If he die in. the glo* rious struggle-, he dies, not with the gfoorny fere city of the man of "this world, but with thetriumph of a christian, in a consciousness of having finished his career of Vktuein the most glorious manner in which ON HABITUAL DEVOTION, 217 jvhichhe could possibly finish it,, in the service of his country, and of mankind. Having thus, considered the important effect? of an habitual regard to God in all our ways, I come to treat of the most proper and effectual methods , 'r„ «f promoting this, temper of mind* 1. If you be really desirous to cultivate this ha* \-\ / - -bitual devotion, endeavour, in the first place, to divest your minds of top great a multiplicity of the cares of this world. The map who lives to God, in the manner in which I have been endea^ vouring to describe,, lives to' him principally, anr| i\. loves and confides in him above alL To be solw citous about this world, therefore,, as if our chief happiness consisted in it* must be incompatible ; 'j with this devotion. We cannot serve God and \ | fdammon. If we be christians, we should consi- \ \ der, that the great, and professed object pf our re* ,, % , ligion, isthe reyelatronof afuturelifej.of unspeak*. ably more importance to us than this transitory/ world, and the perishable things ofit. As chris tians, we should consider ourselves as citizens qf Heaven, and only strangers and 'pilgrims here && bw. We must,, dierefore,. see,, that,, as christians, there is certainly required; of us a considerable degree of indifference about this world, which P a wa* 218 ON HABITUAL DEVOTION. was only intended to serve us as a passage to a better. *¦ The Divine Being himself has made wise provi sion for lessening the cares of this World, by the appointment of one day in seven, for the purpose of rest and avocation from labour. Let us then, at least, take the advantage which this day gives us, of calling off our eyes from beholding vanity, ,and of quickening ourselves in the ways of God. " This advice I would particularly recommerid to those persons who are engaged in arts, manufac tures and commerce. For, highly beneficial as these things are in a political view, and subservient to the elegant enjoyment of life, they seem not to be so favourable to religion and devotion, as the busi ness Of agriculture ; and for this reason, therefore, probably, among others, the Divine Being forbad commerce to the people of the jews, and gave them such Jaws as are chiefly adapted to a life of hus bandry. The husbandman is in a situation peculi^ arly favourable to the contemplation of the works of God, and to asense of his dependence upon him; The rain from heaven, and various circumstances relating to the weather, &c. on which the good ness of hi& crops depends, he receives as from the hand of God, and is hardly sensible of any secon dary, ON HABITUAL DEVOTION. 219 dary, or more immediate cause. If he understand any thing of/ the principles of vegetation, andean account for a few obvious appearances upon what we call thelaws of nature ; these laws he knows to be the express appointment of God ; and he can not help perceiving the wisdom and goodness of God in. the appointment ; so that the objects about which he is daily conversant are, in their nature, sl lesso.i of gratitude and praise. Besides, the emploment of the husbandman being, chiefly, to bring food out of the earthyhis at tention is more confined to the real wmits, or at most the principal conveniences, of life; and his mind is not, like that ofthe curious artistand ma- nufactnrer,. so liable to 'be fascinated by : the taste for superfluities, and the fictitious wants of men. Nor, lastly, does the business of husbandry so wholly engross a man's, thoughts and attention, while he is employed about it, as many ofthe arts and manufactures, and as commerce necessarily does. And it. should be a general rule with us, that the more attention of mind our employment in life requires, the, more careful should we be to draw our thoughts from it, on the day of rest, and at other intervals of time set- apart for devotional purposes. Otherwise, a wOrldly-minded temper, P 4 nob' 220 ON HASrfUAL UEVOTION. not being checked or controuled by any thing ofa contrary tendency, will necessarily get possession of our hearts. 2. This brings me to the second advice, which is by no means to omit stated times of worship* ping God by prayer, publifc and private. Every passion and affection in our frame is strengthened by the proper and natural expression ofit. Thus frequent intercourse and conversation with those we love promotes friendship, and so also the inter course we keep up with God by prayer, in which we express'our reverence and love of him, andour confidence in him, promotes a spirit of devotion, and makes it easier for the ideas ofthe Divine Be ing, and his providence to occur tothe mind on other occasions, when we are not formally praying to him. Besides-, if persons whose thoughts are much ernployed in the business of this life had no time to set apart fbr the exercise of devotion, they would be in danger of neglecting it entirely ; at least, to a degree that would be attended with a great diminution of their virtue and happiness. But, in order that the exercises of devotion may be the most efficacious to promote the true spirit, and general habit ofit, it is adviseable, that prayers properly so* called, that is,, direct addresses to the Divine OU HABITUAL- DEVOTION. 221 Divme Being, be short. The strong feeling of re verence, love, and confidence, which ought to , animate our devotions, cannot be kept up in such minds as ours through a prayer of considerable kngth * and a tedious languor in prayer is of great disservice to the life of religion, as it accustoms the mind to think of God with indifference; whereas, it is of the utmost consequence, that the Divine Being always appear to us an object of the greatest importance, and engage the whole atten tion of our souls. Except, therefore, in public, where prayers of a greater length are, in a man» ner, necessary, and where the presence and con currence of our fellow- worshippers assist to keep up the fervour of our common devotion, it seems y more adviseable, that devotional exercises have in tervals of meditation, calculated to impress our minds more deeply with the sentiments we ex press ; and that they be used without any* strict regard to particular times, places, or posture of body. This method of conducting devotional exerci ses, which makes them consist chiefly of meditati* " on upon God and his providence, has in many- cases several advantages over a direct address to God, which should peculiarly recommend it to those 222 ON HABITUAL DEVOTION. those who are desirous to cultivate the'geriuine -Spirit of devotion. Among other advantages, and that not the least, in meditation the mind is not so apt to acquiesce in the mere work done (what the schoolmen call the opus operatum) as it is in formal prayer, espeeially when it is made of considerable length. Soprone, alas ! is the mind of mari to su- perstition, that hardly any thing can bejprescribed to us, as a means of virtue, but we immediately acquiesce in it as an end; andnot only so, but the consequence of a punctilious-observance of prayer, and other means of religion, is too often made the foundation of a spiritual pride, and self-sufficiency, which is of almost alarming nature ; being directly opposite to that deep humility and self-abasement, which is ever the predominant disposition of a mind truly devout. The sentiment correspond ing to die language stand by. thyself, I am holier than thou, is not, I am afraid, peculiar to the pha risaical jew> or the romish devotee. It infects many protestant religionists, being generated by similar causes. Rather than be liable to this, it is certainly better, far better, even to be less regUr lar in our exercises of devotion. God resisteth the proud, but giveth grace to tlie humble.. Every one that is proud in heart is an abomination to the Lard, s 3. Ia ON HABITUAL DEVOTION. 22S n 3. In the course of your usual employment omit no proper opportunity of turning your thoughts towards God. Habitually regard him as the ultimate cause, and proper author of every thing you see, and the disposer of all events that re spect yourselves or others. This will not fail to ¦make the idea of God occur familiarly to your mind, and influence your whole conduct. It is to be regretted, that the taste and custom of this country is such, that a person of a devotional turn of mind cannot indulge himself in the natural* expression of it. eyen upon the most proper and just occasions, without exposing himself to the particular notice, if not the ridicule, ofthe general ity bf those 'who may be present ; whereas could we decently, and seribusly express our gratitude to God, upon every agreeable occurrence, and our resignation and submission to his will upon every calamitous event of life, it would tend greatly to strengthen the habit of acknowledging God in all our ways, and promote the spirit of devotion. In no other country, I believe, whatever, neither among the roPian-catholics, nor mahometails, have people, even the most fashionable and polite, . any idea of being ashamed of their religion. On die contrary, they are rather ostentatious of it, and there- 224 O.N HABITUAL DEVOTION. therefore they seem to have more than they are rea'ly possessed of; and this is the case with some, both of the established church, and amOng the di&- •senters in England. But, unfortunately, this out- Ward shew of religion was carried tpsuch a length, about a pentury ago, in this country, and was some times made to subserve such infamous pur poses, that, I believe, the greater part of the most sincerely pious, and humble christians, now make a point of exposing to the world, as little of the re- ' ligion they have as possible ; so that they are real ty possessed of much more than they seem to have- This I trust is the case with great numbers, who* are httle suspected of being particularly religious, because they are seldom, or never heard to talfc about it. And, upon the whole,, while things are so unfortunately circumstanced, I thipk, this ex treme preferable to the other ; as, of aU things*. the reproach of hypocrisy oughtto be avoided with? the utmost care. 4. In a more especial manner, never fail to have recourse to God upon every occasion of strong emotion of mind, whether it be of a pleasurable,, or of a painful nature. When your mind is la? bouring under distressing doubts, and great anxi- etyr or when you are any way embarrassed in the, conduct • N HABITUAL DEVOTION. 228 of your affairs, fly to God, as your friend and father , your counsellor and your gti rde. In a sinv" cere and earnest endeavour to discharge your du ty, and to act the upright and honourable part, commit your way unto him, repose yourselves upofi his providence, confiding: in his care to over-rule every thing for the best, and you will find a great, and almost instantaneous relief Your perturba tion of mind will subside, as by a charm, and tlie storm will become a settled calm. Tumultuous and excessive joy will also be moderated by this means \ and thus all your emotions will be rende'r- «d more equable, more pleasurable, and, more last ing. And this is produced not by any supernatu ral agency of God on tlie mind, but is the natural effect of placing entire confidence in a being of perfect wisdom and goodness. But the capital advantage you will derive from this practice will be, that the idea of God, being, hy this means, associated with all the strongest- emotions of your mind, your whole stock -of deyp^ tional sentiments and feelings will be irxi^asfd. All those strong emotions, now separately indistip-' guishabte, will coalesce with tlie idea of God, and make partof the complex train of images suggest ed by the term, so that you will afterwards think of God 226 ON HABITUAL DEVOTION. God oftner, and with more fervor than before ; and the thought of him will have greater influence with you than ever. ,- 5. In order to cultivate the spirit of habitual devotion, labour to free your minds from all con sciousness of guilt, arid self-reprbach, by means of a constant attention to the upright and steady dis charge ofthe whole of you r duty. In consequ ence of neglecting our duty, we become backward, as we may say, to make our appearance before God. We cannot look up to him with full Confidence of, his favour and blessing; and are, therefore, too apt to Omit devotion entirely. Besides, we always feel an aversion to the exercise of self-abasement and contrition, which are allthe sentiments that we can with propriety indulge in those circurristances ; especially as we have a secret suspicion,' that, we shall, for some time at least, go on to live as we have done ; so that rather than confess bur sins, and continue to live in them, we chuse notto make confession at all. But this, my brethren, is egregious trifling, and highly dangerous; Thus, at best, all improvement. is at a stand with us, if we be not going fatally backwards in our moral state. If this be our cha racter (as I believe it is, more or less, that of a ve- £N HABITUAL DEVOTION. 22T- ry great number even of those I have called the better*sort of the middle classes of men) let us in time, and in good earnest, cast-off all our sins, ne gligences, and follies by true repentance. . Let us draw near, and acquaint ourselves with God, that we may be at peace. You can have no true peace, assurance, Or satisfaction of mind in this life with out it :"Tpr if you be ofthe class I am now refer- ing to, it is too late for you to have a perfect enjoy ment of a life of sin and dissipation. And be tween that, kind of peace, or rather stupor, which those who are abandoned to wickedness, those who are wholly addicted to this world, apd make it their sole end (or those who are grossly ignorant of religion) enjoy, and that inward peace and satis faction which accompanies the faithful and earnest discharge of every known duty, there is no suffici ent piedium. You may go about; seeking rest in this wide space, while your hearts are divided be tween God and the world, but you will find none; whereas the fruit of ' righteousness^ of a sincere and impartial, though imperfect obedience to thelawof God, is peace and assurance for ever. Sixthly, arid lastly. To facilitate the exercise of devotion, cultivate in yoiir minds just ideas of God with whom" you have .to do upon those occa- C . , sions, 223 ON HABITUAL DEVOTION. sions, and divest your minds as far as possible,- of all superstitious and dishonourable notions of him. Consider him as the good father of the prodigal ton, in tliat excellent parable of our Saviour. Let it sink deep into your minds, as one of the most important of all principles, that the God with whom we have to do is essentially, of himself, and withy out regard to any foreign consideration whatever, abundant in mercy, not, willing that any should pc~ rish, but that he had rattier that all should come to repentance , and then, notwithstanding you consi der yourselves as frail, imperfect, and sinful crea tures , and though you cannot help accusing your selves of much negligence, folly, and vice, yori may still approach him with perfect confidence in his readiness to receive, love, and cherish yon, upoij your sincere return to him. In tius light our Lord Jesus Christ always re presented his father and our father, his God ani our God. This is the most solid ground of conso lation to minds burdened with a sense of guilty and, what is of great advantage, it is the most na tural, the most easy, and intelligible of all others. If once you quit this firm hold, you involve your selves in a system, and a labyrinth, in which you. either absolutely find no rest, and wander in un* certainly #N HABITUAL DEVOTION. 229 tertainty and horror ; or if you do attain to any thing of assurance, it is of such a kind, and in such a manner, as can hardly fail to feed that spiritual pride, which will lead you to despise others ; nay, Unless counteracted by other causes, too often ends in a spirit of censoriousness, hatred, and per secution. Religious melancholy, the most deplorable of all the cases of melancholy, will never be effectu ally relieved by any consideration, but that, of the merey and clemency of the Divine Being. This unhappy state of mind arises from superstition. It consists in an excessive and unreasonable fear of God, and is peculiarly incident to persons ofthe greatest tenderness of conscience. And if we con sider nothing but the holiness of the divine nature, and our proneness to vice and folly, there will be tioend of this distressing scrupulosity in the best- disposed minds. But, in our situation, we must learn to acquiesce: in the sense of our manifold im perfections, and* the unavoidable consequences of them; and to take refuge in the goodness and compassion -of God, who considers our frame, and remembers that we are but dust. This is the part' »f humility. Q So 230 ON HABITUAL DEVOTION.' So long as we are seeking to justify ourselves in the sight of God (unless our minds be absolutely blinded) we shall not fail to condemn ourselves ; for there is not a man upon earth, not even the most just and righteous man, who doeth good and sinneth mt. Yea, in many things we offend all: so that, if we should say we have no sin, we should deceive ourselves, and the truth would not be in us: but it is a never-failing source of consolation, that if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighte^ . cusness. Moreover, let it be considered, by persons la bouring under this deplorable calamity, that this fear of displeasing God, and anxiety about our fu ture state, is one ofthe best evidences we can have that our hearts are,vcaon the whole, right towards Qod ; that we are seeking first, and before all things else, the kingdom of God and his righteousness, and that we are not so. much concerned about the bread that perishes, as about that which endures to ever lasting life. Our Saviour said, Blessed are theyt that mourn, for they shall be comforted; blessed are they that hunger and thirst after righteouness,for they shall be filled; so that this excess of religious fear, producing despondence and melancholy, is a state ON HABITUAL DEVOTION. 231 state of greater safety, though it be less pleasing, than that of religious! joy. This fear of God, when it has once exceeded its due bbunds, and degenerated into superstition, and when it is not cured by a confidence in the divine mercy and clemency, by that love which casielh out fear, is of a most alarming nature, and has often been productive of the most fatal effects. What is it that superstitious mortals have scru pled either to do, or suffer, in order to recom mend themselves to God ? Voluntary pains, and penalties, ofthe most frightful kinds, have not been spared for this purpose ; and men, like ourselves, yea, the excellent of the earth, men of whom the world was not worthy have been persecuted, and massacred, under the idea of doing God service. I shall, also, here give an admonition concernihg ' another inconvenience which we are apt to be be trayed into, by imperfect and unworthy concepti ons of God. It is that kind of enthusiasm, which arises from an excess of religious joy, as the super stition I have just described arises from an excess of religious fear. It is well known, that, in the beginning of a religious life, persons of a warm temper of mind are apt to be carried away with ex treme fervour. They are swelled with a tumul- Q 2 tuous 232 ON HABITUAL DEVOTION. tuous and rapturous joy, attended with great zeal in the discharge oftheir duty. But all this is of short continuance, and generally ends in a most unaccountable languor, and even a total indifference about religion, which astonishes them, and which they are apt to consider as the consequences ofthe presence of Goddesertiiigthem ; that peculiar pre. sence which they supposed to be the cause ofthe preceding fervour. Also, in this deadness to de votional fervour, and indifference about religion, they are apt to imagine their former experience to have been an illusion. AU religion, in that state of their minds, appears like a dream; and they afterwards often fancy themselves to have been tempted by the devil, to disbelieve and re nounce it all, natural and revealed. But the peculiar warmth of those emotions is owing to thenovelty of them, together with a kind qf familiarity in our conceptions of God, which leads to such a passionate joy, as we naturally in- dulge with respect to beings like ourselves. But more awful, and, on aceount of the preceding ex. cessive familiarity*, too awful ideas of God will fol low and check that fond u-ansport. The emotion itself, having been above the usual tenor of the sensations, will of course subside, and the idea of God, ON HABITUAL DEVOTION. 235 God, being as yet single, as we may say, and not associated with a sufficient variety of other objects, cannot long be retained in the mind, any more than any other single idea, unconnected with o- ,thers. Consequeptly, other objects, and trains of thought, which we have been before accustomed to, will force themselves upon the mind; and these, not having had any previous connexions with the ideas of God and religion, will exclude them, so that the former religious state of mind will as absolutely disappear, for a time, as if it had never existed. All this, however, is perfectly natural, and will, give no alarm to those who have a sufficient know ledge of human nature. In this case, a person who would fayour his progress in religion should calmly acquiesce in the iPiperfection of his devo tion- He should give himself, in the intervals of it, to the steady prosecution of his lawful business, considering that as. his proper duty, as serving mankind, and serving God, and therefore by no means foreign to religion ; depending upon it,, that, ifheonly be careful to keep his conscience void of affence,his devotional feelings will return in due time. Let him then endeavour to purify and ex alt his. conceptions of God. as much as possible ; Q3 for 234 ON HABITUAL DEVOTION. for this will tend both to give him humiliating views of himself, and to make his pious emotions more Composed, and more permanent. And, by degrees, by frequently endeavouring to raise his. views above the world, while he is employed in it, religion will come to be no longer the business of an hour, or Of- a limited time with him, but he will walk with God all the day long, and proceed in the path of his duty with a calm, and equal, a steady, and a persevering progress.. - I shall conclude this discourse with observing,, I that if a person should never experience any thing of this fervour of devotion, which I have been en deavouring to describe and explain, I should by no means, pronounce him the less, safe on that ac count. This fervour of devotion is in a manner incompatible vvith the constitution of some persons riiinds ; and an uniform care to glorify God in all our actions, and to preserve a conscience void of of fence towards God and towards all men, without any thing of that warmth of 2eal and devotion, which often delights, but also often misleads others ; this, I say, will certainly be sufficient, ac cording to the gracious constitution ofthe gospel, to entitle a person to that glorious recompence of re ward, to that eternal life, which awaits all those who, CN HABITUAL DEVOTION. 235 who, by nothing but patient continuance in well-do ing, seek for glory, honour, and immortality. Our Saviour himself has assured us, that if a man do the willbf God (he makes no other condition, he de scribes no particular feeling) he shall be to him as a brother, a sister, or a mother.. We well know, my christian brethren, what it is that the Lord our God requires of us, in order to live and to die in his favour, namely, to do justice, to love mercy, and to walk humbly with our God. To this plain path of duty, then, let us adhere, without being anxious about any thing farther. Whether we have those fervours of devotion* which some feel, and are apt to be proud of, or not, we shall experience tliat great peace of mind, which ell those liave- who keep God's law ; and having lived the life of the righteous, our latter end will also be like his ;; the foundation of our joy being the testimony; of our consciences, that in simplicity, and godly sincerity, we have had our conversation. in the world. It is true, we are imperfect, sinful creatures;; but notwithstanding this,, we have all possible en*. couragement given us, to p-ust in the abundant mercy of our gracious God and father, in that mercy which is essential to his nature, as a Being- Q4 wha 236 ON HABITUAL DEVOTION^ who is infinitely, good, and who is love itself; and which, if we could entertain the least doubt con> cerning it, he fully declared to all the world; by Moses and the prpphets, by Jesus Christ and his apostles ; whom he sept into the world to preach the grateful doctrine of repentence and remission of sins, thereby to redeem fi. e. to deliver J us from all iniquity, and to reconcile- us to God. Animated, therefore, by the glorious promises ofthe gospel, let us, my christian brethren, be stedfast,immoVea* ble, always abounding in the work of the Lordt knowing that our labour shall not finally be in vain. in the Lord* THE *,-,* ------ 237 THE DUTY OF NOT LIVING TO OURSELVES. For none of us liveth to himself , and no man di* eth to himself. Romans XIV. 7. XT is the excellence of our rational nature that by it we are capable of living to some known end, and of governing our lives and conduct by some rule ; whereas brute creatures necessarily live and act at random, just as the present appetite influences them. . Let us then, my brethren, make-the most of this our perogative-, by proposing to ourselves the noblest end pf human life, and engaging in such a course of actions as will reflect the greatest honour upon our nature, and be productive of the most solid and lasting happiness, both in the per formance and review of them. Agreeably to this, let the principal use we make of our understanding be to discover what the great end 138 THE DU1T OF NOT end of life is ; and then let us use the resolution and fortitude that is either natural to us, or ac quired by us, in steadily conforming ourselves to it. But as the regular investigation of the rule of life, from the light of nature only, may be tedious and perhaps at last unsatisfactory, let us, without waiting for the result of such an enquiry upon the principles of reason, take a more clear and sure guide, the holy scriptures, in so important a sub ject, and see, afterwards, whether reason and ex perience will not give their sanction to that deci sion. The great end of human life is negatively ex pressed by the apostle Paul in my text. None of us liveth to himself and no man dieth to himself; and, if we attend to the connection of these words, we shall find what, in the apostle's idea, is the true end to which men ought to live. The apostle is here treating of a controversy, which had arisen in the christian church, about the lawfulness of eating meat sacrificed to idols, and keeping holy certain days, together with some other ceremonious observances, and exhorting bath parties to do nothing that might give offence, or be a snare to the other, lest, by their means, any one LIVING TO OURSELVES. 239 one should perish for whom Christ died. As the best foundation for mutual tenderness and charity, he reminds them that both parties act ed, with regard to all ritual observances, as they imagined was the will of Christ. He that observ eth a day observethit to the Lord ; and he that ob^ serveth not a day, to the Lord he observeth it not. And after giving his sanction in the fullest man ner to this maxim, and deciding, with respect to this particular case, that, all christians ought to act according to the will of Christ, and consult the good and the peace of their fellow-christians, he declares in general, that no man Useth to himself , and no man dieth to himself ; but whet/ier we live, we live unto the Lord, or whether we die, we die unto the Lord ; thatis, in all our actions our views should not be directed to ourselves, but to the in terest of our holy religion. And as the christian religion has for its object the happiness of mankind (since Christ came to bless us in turning us away from our iniquities) it is the same thing as if he had said, the great scope of all our conduct should be the real welfare of all to whom our influence can extend. We shpuld therefore, my brethren, according to this apostolical maxim, by no means confine our regards 240 THE BUTT OF WOT regards to Ourselves, and have our own pleasure,, profit,, or advantage iri; view in every thing we un dertake r but look out of, and beyond ourselves*, apd take a generous concern in the happiness ©f all our brethren of mankind,1 making their sorrows our sorrows, tlieir joys our joys, and their happiness our pursuit : and it is in this disinterested eonduet, and in this only, that we shall find our own true happiness. That this is the true rule of human life, will appear, whether we consider the course of nature without us, the situation of mankind in this world) or take a nearer view of the principles, of human nature. And we shall likewise find, that several considerations drawn from the holy scriptures will farther confirm and illustrate this maxim of human conduct which was first suggested by them. 1. This disinterested conduct of man is most agreeable tothe course of nature without us. There is no part ofthe creation but, if it be viewed at tentively, will expose the selfishness and narrow- mindedness of men. For among all that infinite variety of things and creatures which present them selves to our view, not one of them appears to have been made merely for itself, but every thing bears a- relation to something else. They can hardly be said LIVING TO OURSELVES. 241 said to afford any matter for contemplation singly, and are most of all the objects' of our admiration when considered as connected with other things, Theprimary uses of things are few, but the secon dary uses of every thing are almost infinite. In deed the secondary uses of things are so many, that we are lost in the multiplicity of them ; where as we cap give no answer, if we be asked what is the primary use of any thing, but this general. one, which will equally suit eveiy thing, that eyery creature which is capable of happiness was made to .enjoy that share of it which is suited to its nature. Now what xlo we mean when we say that fhp several parts of nature are adapted to one another, but that they are made for the use of one another. I shall mention Only a few of these mutual relati ons, and uses, beginning with those parts of nature which are the most remote from one another, and whose mutual relations and uses are the least obvi ous, and proceeding to those in which they are more obvious. The sun, the moon, the planets, and comets, are strictly connected, and combined into one system. Each body, though so exceed ingly remote from the rest, is admirably adapted, by its situation, magnitude, and velocity in its orbit, 242 THE BUTY OF NOT orbit, to the state of the whole, in those respects and many others. This connexion, probably, also extends to the remotest bodies in the universe : so that it is impossible to say, that the withdrawing of any one would not, iri some respect or other, af fect all the rest. The clouds and the rain are designed to moistep the earth, and the sun to warm it; and the texture and juices of the earth are formed so as to receive the genial influences of both, in order to ripen and bring to perfection that infinite variety of plants and fruits, the seeds of which are deposited in it. A- gain, is not each plant peculiarly adapted to its pro per soil and climate, so that every country is fur nished with those productions which are peculiar ly suited to it? Are not all plants likewise suited to the various kinds of animals which feed upon them ; so that, though they enjoy a kind of life peculiar to themselves, and all the influences they are exposed to be adapted to promote that life, they themselves are as much adapted to maintain that higher kind'of life which is enjoyed by crea tures ofthe animal nature ? The various kinds of animals are again, in a thousand ways, adapted to, and formed for, the use of one another. Beasts of a fiercer nature prey upon i LIVING TO OURSELVES^ 243 upon the tamer cattle : fishes of a larger size live almost wholly upon those of a less : and there are some birds which prey upon land-animals, others upon fishes, and others upon creatures of their own species. That brute animals are excellently adapted to die use of man, and were, therefore, made to be Subservient to the use of man, man will not deny. The sp-ength of some, and the sagacity of others, are as much at our command, and are as effectu ally employed for our use, as if they belonged to ourselves. We can even turn to our advantage every passion of their nature ; so that we can safely repose the greatest confidence in many of them. They are the guardians of our possessions and of our lives. They even enter into our resentments, and, at our instigation, take part incur revenge. Having now advanced to man, the chief of this lower creation, and shewn that all creatures of the vegetable, and merely animal nature, live and die for his use ; pride might bid us here break off the chain of mutual relations and uses, which we have been pursuing thus far, and leave man in the en joyment of his superiority ; but beside that it is contrary to the analogy of nature, in which we see nothing but what has innumerable secondary rela tions 244 THE DUTY OF NOT lions and uses, that man only should be made for Mmself; 2. The situation of man in this world, or the external circumstances of human nature still oblige | us to assert, with Paul, that no man liveth to him self, and no man dieth to himself. Man himself is but a link, though the highest link, of this great ' chain, all the parts of which are closely connected by the hand of our divine author. Nay, the more various and extensive are our powers, either for ac tion or enjoyrPent? on that Very account the more multiplied and extensive are our wants : so that, at the same time that they are marks of our superi ority to, they are bonds of our connection with, and signs of ' our dependence upon, the various parts of the world around us, and of our subservi- ' ence to one another. In fact, every time that we gratify any of our senses, though it be in consequence of the exerti on of our own powers, we are reminded (if we will be so just to ourselves as to take the hint) of our dependence upon something without us. For the means pf our gratifications, are, in all cases, evi dently without ourselves. If we be served by the vegetables and the animals which this earth affords, we are obliged, in our turn, LIVING TO OURSELVES. 245 turn, to favour their propagation, to promote their cultivation, and to preserve them in a healthy and vigorous state : and employment of this kind doth, in fact, take up a great part of our attention and labour"**! We must make the creature in some mea sure happy, if we would be effectually served by it. And the attention which domestic animals give to us, and their anxiety for us, is not to be compared to the attention we bestow on them, and the anxi ety we undergo on their account. But my subject leads me to attend to the con nexion which man has with man, rather than with the inferior part ofthe creation ; though it seemed not improper to point out that. In general, no thing can be more obvious than the mutual de pendence of men on one another. We seek in the most barbarous countries, where the connexions of mankind are the fewest and the slightest. This dependence is more sensible; indeed, in a state of infancy, when the least remission of the care of others would be fatal to us ; but it is as real and necessary, and even vastly more extensive, though less striking, when we are more advanced in life, especially in civilized countries. And the more perfect is the state of civil society, the more vari ous and extended, are the connexions which man R has 246 THE DUTY OF NOT has with man, and the less able is he to subsist confortably without the help of others. The business of human life, where it is enjoyed. in perfection, is subdivided into so many parts (each of which is executed by different hands) that a person who would reap the benefit of all the arts of life in perfection must employ, and consequent Iv be dependent upon thousands : he mpst even be under obligations to numbers of whom he has not the least knowledge. These connexions of man with man are every day growing more extensive. The most distant parts of the earth are now connected : every part is everyday growing still more necessary to every other part. And die nearer advances we make to general happiness, and the more commodious our circumstances in this world are made for us, the more intimately and extensively we become con nected with, and the more closely we are depen dent upon, one another. By thus tracing the progress of man to that state of happiness which he now enjoys, we may be led to think, that, in pursuing it still farther to a more happy state of being, adapted to our social natures,. we shall find ourselves still more variously and in timately connected with, and more closely depen dent LIVING TO. OURSELVES. 247 dent upon, one another ; which .affords a far nobler and more pleasing prospect to a person of an en larged mind, and of a social and benevolent dispo sition, than he could have from supposing, that aft , ter death all our mutual connexions will be broken, and that every good man will be made transcen- dently happy within himself, having no intercourse, :or, however, no necessary intercourse with any be ing beside his maker. - [ By these arguments, whichare drawn from facts that are obvious to every person who attends to the external circumstances of mankind, it is plain that no man can live of himself; and even that the rich are, in fact, more dependent upon others than the poor ; for, having more wants, they have occasion for more, and more frequent supplies. Now it will easily be allowed, that every reasoh why we cannot live of ourselves, is an argument why we ought not to live to ourselves : for certainly no person receives an obligation, but he ought to con fer one. Every connexion must, in some mea sure, be mutual, And, indeed, the circulation of good offices would in a great measure cease, if the passage were not as open, and as free from obstruc tion, in one part of the common channel as another. The rich, if they would receive the greatest advan- R2 tages THE DUTY Or NOT tages from society, must contribute to the happi ness of it. If they act upon different maxims, and think to avail themselves ofthe pleasures of socie ty without promoting the good of it, they will ne ver know the true pleasures of society . And, in the end, they will be found to have enjr ved the least themselves, who have least contributed to the enjoyment of others. Thus it appears from a view ofthe external cir cumstances of mankind, that man was not made to live to himself. The same truth may be in ferred, 3. From a nearer inspection of the principles of human nature, and the springs ofhu man actions. If any man look into himself, and consider the springs and motives of his own actions, he will find that there are principles in his nature which would be of no use, were the intercourse he has with his fellow-creatures cut off: for that both the efficient and final causes of their operations are without himself. They are views of mankind, and their situations, which call those principles into action. And if we trace the operation of them,. we shall clearly see that, though they be strictly connected with private happiness, their ultimate and proper object is the happiness of society. WThat LIVING TO OURSELVES. 249 What other account can we give of that im pulse, which we all, more or less, feel for society ? And whence is that restless and painful dissatis faction which a man feels when he is long exclud ed from it, but that, if such a solitary condition, his faculties have not their proper exercise, and he is, as it were, out of his proper element ? Whence is that quick sensibility which we are conscious of with respect to both the joys and the soitows of our fellow-creatures, if their happiness or misery were a matter of indifference to us ? Can we feel what is sometimes called the contagion of thepassions, when we find that our minds contract a kind of gloom and heaviness in the company of the melancholy, and that this melancholy vanishes in company which is innocently chearful, and question the influence of social connexions ? Much less can the reality or the power of the social prin ciple be doubted when a fellow-creature in distress calls forth the most exquisite feelings of compassi on, attended with instantand strong efforts towards his relief. So essential a part of our nature are these social passions, that it is impossible for any man wholly to escape the influence of them ; but if we would be witness oftheir strongest effects, and see them R 3 branched 250 THE DUTY OF NOT branched out into that beautiful subordination which corresponds to all the varieties of our mutu al relations, we must look into domestic life. There we shall clearly see that the most frequent and almost the only cause of a man's joys and sor rows are the joys and sorrows'of others, and that the immediate aim of ali his actions is the well-being and happiness of others. Doth not the sense of honour in the human breast derive all its force from the influence which social connexions have over us ? Of what use could it be but to beings formed for society ? What, do we infer from our dread of infamy, and from our being so strongly actuated by a passion for fame, and also from the universality and extent of this principle, but that our nature obliges us to keep up a regard to others in our whole conduct, and that the author of nature intended we should ? And is it not a farther evidence of the ultimate de sign of this principle, that, in general, the means of being distinguished, at least of gaining a solid and lasting reputation, among men, is to be useful to mankind ; public utility being the most direct road to true fame ? Every noble and exalted faculty of our nature is either directly of a social nature, or tends to strengthen LJVING TO- OURSELVES. 151 -Strengthen the social principle. Nothing can be more evident than that the dictates of conscience .strongly enforce the practice of benevolence : and the pleasures of benevolence certainly constitute .the greatest part of those pleasures which we refer to the moral sense. They must necessarily do so, while the foundation of all virtue and right conduct is the. happiness of society: for then every reflexi on that we have done our duty must.be the same thing as a reflexion that we have contributed what was in our power to the good of our fellow-crea tures. Lastly, of what doth devotion itself consist, but the exercise of the social affections ? What are the dispositions of opr minds which are called forth into action in private or public prayer, 'but reve rence for true greatness, humility, gratitude, love, and confidence in God, as the greatest and best of Beings ; qualities of the most admirable use and effect in social life ? I may add, that not only are the highest and die worthiest principles of human conduct either truly social, or a reinforcement of the social principle, but even the lowest appetites and passions of our nature are far from being indifferent to social con nexions, considerations, and influences. That the R 4 plea- 252 THE DUTY OF NOT pleasures we receive from the fine arts, as those of music, poetry, and painting, and the like, are enjoyed but very imperfectly except in company, is very evident to all persons who have the least taste for those pleasures. I may even venture to say, that there is hardly a voluptuary, the most de voted to the pleasures of the table, but indulges himself with more satisfaction in company, than alone. Having given this general view of the social turn of our whole natures, whereby we are continually led out of ourselves in our pursuit of happiness ; I shall now consider farther, how all our appetites and passions, which are the springs of all our ac tions, do, in their own nature, tend to lead us out of ourselves, and how much our happiness depends upon our keeping their proper objects in view, and upon our minds being thereby constantly en gaged upon something foreign to themselves ; af ter which I shall shew what are the fittest objects thus to engage our attention. In order to preserve mutual connexion, depen dence, and harmony among all his works, it has pleased our divine author to appoint, that all our appetites and desires, to whatever sense, external or internal, they be referred, should point to some thing LIVING TO .OURSELVES. 25S thing beyond ourselves for their gratification ; so that the idea of self is not in the least necessary to a state ofthe highest enjoyment. When may men be said to be happy, but -when tlieir faculties are properly exercised in thepursuit •of those things which give them pleasure ? I say the puriAi.it rather than the enjoyment,-not because enjoyment makes no part of our happiness, but because the vigorous and agreeable sensations Vi iui which our minds are impressed during the pursuit of a favourite object are generally, at least in this life, of vastly more consideration. The pleasure we receive the instant we arrive at the height of our wishes may be more exquisite, but the others are of much longer continuance ; and, immediately upon the gratification of any of our desires, the mind is instantly reaching after some new object. Supposing now the mind of any person to be fully and constantly engaged in the pursuit of a proper object, to the possession bf which he is sen sible he every day makes near approaches, and his desires be not so eager as to make him uneasy dur ing the pursuit, what more is requisite to make him as happy as his nature can bear *? He will not be the less happy because the object he is in pur suit 254 THE DUTY OF NOT suit of is foreign to himself; nor would it make him any happier to have the idea of its contribut ing to his happiness. Nay it may be shewn, that it would be better for us, in general, with respect to real enjoyment, never to have the idea of the relation which the objects of our pursuit bear to ourselves : and this is most of all evident with re spect to the higher pleasures of our nature, from which we derive our greatest happiness. Our benevolence, for ipstance, leads us imme diately to relieve and oblige others. Pleasure, in deed, always attends generous actions, and is con sequent upon them ; but the satisfaction we re ceive in our minds'from having done kind offices to others is far less pure, and less perfectly enjoyed, if at all, when we had this, or any other private gratification in view before the action. In like manner, he who courts applause, and does worthy actions solely with a view to obtain it, can have no knowledge of the genuine pleasure arising either from the good action itself, or the applause that is given to it ; because he is sensi ble, in his own mind,,, that if those persons who praise his conduct were acquainted with the real motive of it, and knew that he meant nothing more, by his pretended acts of piety and benevo lence, LIVING TO OVRSELVES* 255 lence, than to gain their applause, they would be so far fiom admiring and commending, that they would despise him for it. It is evident, for the same reason, that no person : can enjoy the applause of his own mind, on the account of any action which he did with a yiew to gain it. The pleasures of a good conscience, or, as they are sometimes called, those of the moral sense, cannot be enjoyed but by a person who stea dily obeys the dictates of his conscience, and uni formly acts the part which he thinks to be right, without any view to the pleasure and self-satisfac tion which may arise from it. The idea of self, as it is not adapted to gratify . any of our appetites, and can contribute nothing towards their gratification, can only occasion anx iety, fear, and distrust about our happiness; when it is frequently the subject of our thoughts. The apprehension and dread of misery (which is cer tainly the occason of most ofthe real trouble and misery of men in this life) is beyond measure in creased from this source : and the effects of it are most sensibly felt both in the less and greater scenes of our lives. It is chiefly an anxious solicitude about our selves, ond the appearance we shall make in the * eyes 256 THE DUTY OF NOjT eyes of others, which is the cause of that affectati on and constraint in behaviour which is so trouble some to a person's self, and so ridiculous in the eyes of others. This trifling remark, being so fre quently verified, may serve to shew that these sentiments are by no means merely speculative ; but that they enter into the daily scenes of active life. Indeed they are in the highest sense practi cal, and upon them depend those maxims of con duct, which contain the great secret of human hap piness, and which are confirmed by every day's experience. That the idea of self frequently occurring to our minds in our pursuit of happiness is often a real and great obstruction to it, will be more obvious from a short series of plain facts and examples, which I shall therefore mention. Why are brute creatures, in general, so con tented and happy in their low sphere of life, and much more so than the mind of man could be in their situation ? Is it not because their views are perpetually fixed upon some object within their reach, adapted to their desires ; and diat the ab stract idea of ^together with the notion oftheir being in thepursuit of happiness, and liable to be disappointed in that pursuit, never comes in their way, LIVING TO OURSELVES. 257 way, to interrupt the uniform and pleasurable ex ertion oftheir faculties in the pursuit oftheir pro per Objects. The days of our infancy are happy for the same reason, notwithstanding the imperfection of our faculties, and the greater proportion of pains and disorders we are then liable to. Those years of our lives slide away in unmixed enjoyment ; ex cept when they are interrupted by the actual sensations of pain : for we are then incapable of suffering any thing from the fear of evil. It is not 'till after a considerable time that we get the abstract idea of self; an idea, which the brutes, probably, never arrive at, arid which is of excel lent use to us, as will be shewn in its proper place, in our pursuit of happiness, but is often abused to the great increase of our misery, as will appear by the facts we are now considering. Why are persons whose situation in life obliges them to constant labour, either of body or mind, generally more happy than those whose circum stances do not lay them under a necessity to la bour, and whose own inclination does not lead them to it ; but because the former have their thoughts constantly employed in the pursuit of some end, which keeps their faculties awake, and fully 258,- the' DUTY OF NOT fully exerted ? And this is always attended with a state of vigorous, and consequently pleasurable sensations. Persons thus employed have not much leisure tb attend- to the idea of self, and that anxi ety which always attends the frequent recurring of it; whereas a person, who has. no object foreign to himself, which constantly and necessarily engages his attention, cannot have his faculties fully- exert ed ; and therefore his mind cannot possibly be in that state of vigorous sensation in which happiness consists. The mind of such a person, having nothing without him sufficient to engage its attention, turns upon itself. He feels' he is not happy, but he sees not the reason of it. This again excites his won ders, vexation, and perplexity. He tries new ex pedients ; but, as these are only temporary, and generally whimsical choices, none of them have sufficient power to fix and confine his attention. He is still perpetually thinking about himself, and ' wondering and uneasy that he is not happy. This anxious perplexed state of mind, affecting the nervous system, necessarily occasions a more irri table state of the nerves, and of the brain, which makes the unhappy person subject to more fre quent alarms, to greater anxiety and distress than before ; LIVING TO OURSELVES. 259 before; ;'till, these mental; and bodily disorders mutually increasing one another, his condition is at length the most wretched and distressing that can be conceived. » No bodily pain, no rack, no torture, can equal the misery and distress of a hu man being whose mind is thus a prey to itself. No ..wonder that, in this situation* many persons wish the utter extinction of their being, and often put a period to their lives. This is. certainly the mos.(; deplorable situation to which a human being, can be reduced in this world, and is doubly the object of our compassi on, Avhen the disorder has its seat originally in the body, in such a manner, as that no endeavours to engagea man's thought upon other objects can force,' his attention from himself. It is no wonder that we see more of this kind of unhappiness in the higher ranks of life, and among persons who are in what is called easy circumstances than in any other. Indeed, the case is hardly posr ' sible in any other than in easy circumstances : for did a man's circu instances really find constant em- ' ployment for his thoughts, were his business so urgent as to leave him no leisure for su spence and uncertainty what to do, it is plain, from the preced ing principles, that such anxiety and distress could not 260 THE DUTY OF NOT not take place. It is well known that the mind suffers more in a state of uncertainty and sus pense, for want of some motive to determine a man's choice, than he can suffer in the vigorous prosecution of the most arduous undertaking. I appeal to men of leisure, and particularly to persons who are naturally of an active and enterprizing dis position, for the truth of this fact. These principles likewise, as is evident without entering into a detail of particulars, furnish us with a good reason why we generally see fathers and mothers of large families infinitely more easy, chearful, and happy, than those persons who have no family-connexions. The greater affluence, ease, and variety of pleasures which these can command (subject to the inconveniences I have mentioned, and which are commonly visible enough in the case I refer to) are a poor equivalent for the neces sary, constant, and vigorous exertion oftheir facul ties, and consequently the strong sensations, and lively enjoyments, which a variety of family-cares, conjugal and parental tenderness, supply for the others. This would be the case universally, where large ' families could subsist, if the parents had sufficient employment, and if an early -acquired taste for superflu- LIVING TO OURSELVES. 261 superfluities had not taken too deep root in their minds. Happy is it fbr the world, and a great mark of the wisdom and goodness of divine providence, that rnen's minds are so constituted, that though they be in easy circumstances, they are never com pletely satisftedi The passions of most men are still engaging them in a variety of pursuits, in which they are as eager, and which they prosecute with as much alacrity and earnestness, as if neces sity compelled them to it. Otherwise, every per son who could live easy would be inevitably mi serable. Infinitely happier would it be for themselves, and for the world, if all their pursuits were such as woPld give them satisfaction upon the reflection as Well as in tlie pursuit, and be of real advantage to the rest of mankind ; which two circumstances never fail to coipcide. However, with regard to a person's self in this life, any end is pnspeakably better than no end at all : and such is the wise ap* pointment of providence, that bad ends tend, in a variety of ways, to check and defeat themselves, and to throw the minds of men into better, nobler, and morq satisfactory pursuits ; a consideration, which cannot fail to suggest, to a benevolent and pious S mind, 262 THE DUTY OF NOT mind, a prospect of a future happy and glorious state of things. It may be said, that if happiness consist in, or depend upon the exertion of our faculties upon some object foreign to ourselves, it is a matter of indifference what the object be. I answer that dur ing the pursuit it is nearly so, and universal expe rience, I imagine, will justify the observation. This is the reason why we see men equally eager, and equally happy in the pursuit of a variety of things which appear trifling to one another. Thus the florist, the medalist, and critic, the antiquary, and every adept in the minuter branches of sci ence, all enjoy equal happiness in the purspit of their -several objects ; and as much as the historir an, the astronomer, the moralist, or the divine, who refers his nobler studies to no higher end, and to whom they only serve as an exercise ofhis facul ties; But though an eager pursuit tends to keep the mind in a state of vigorous and lively sensation, that pursuit can only give us the maximum, the highest ppssible degree, of happiness, which has the following characters. , It mu st be attended with the probability of success, consequently it must be generally successful ; and it must also terminate in LIVING TO OURSELVES. 263 ,in such gratifications as are least inconsistent with -tiiemseives; or with the other gratifications of/which our nature makes us capable. And it may be de- "Jnonstrated (though I shall not undertake to do it iparticularly in this place)- that no pursuits answer to this description but those in which the love of cmankind, the love of God, or the dictates of con science, engage us. . For in all other pursuits, such as those of sensu al pleasure, the pleasures of imagiPation, and am- •biti©n,.we are liable to frequent disappointments ; the gratifications in which they terminate are in consistent with theihselves, and with each other; and they almost entirely deaden and disqualify the mind for the nobler pleasures of our nature. It is the love of God, the love of mankind, and a sense .of duty which engage the minds of men in the noblest of all pursuits. By these we are carried on "j»vith increasing, alacrity and satisfaction. Even the pains and distresses in which we involve our selves by these courses are preferable to the plea sures attending the gratification of our lower ap petites. , Besides, these noble pursuits, generally at least, allow us even more of the lower gratifications of •ur nature than can=be obtained by a direct pursuit §2 of 264 THJJ DJUTY OE NOT of them, for a little experience wiH inform us, that we receive ihe most pleasure from these low er appetites of our nature, as. well from the high1 est sources of pleasure which we are capable ofy when we have their gratification least of all iti view. There can be nO doubt, for instance, bitt that the labourer, who eats and drinks merelyto satisfy the calls of hunger and thirst, has vastly more pleasure in eating and drinking than the epi cure who studies the pleasing of hispalatei. They are the pleasures of benevolence and -piety yvhich most effectually carry us out of ourselves ; whereas every other inferior pursuitsuggeststo utf, in a thousand respects, the idea of self, the unseat sonable intervention of which may be called the worm which lies at the root of all human bliss. And never can we be completely happy, 'till we love tlie ¦Lord our God with all our heart, with all our soul, with aliour mind, and- with aliour strength ; atld our neighbour as oursehes. This is the christian self-annihilation, and a state of the most complete happiness to.which our na tures can attain ; when, without having the least idea of being in the pursuit of our own happiness, our faculties are wholly absorbed in those noble and exalted pursuits, in which we are sure not to be LIVtN-B! TO .QVB,SEL1JV.ES• 265 be filially disappointed, arid in the course of which we enjoy all the consistent pleasures of our whole nature. Whep* rejoicing with all that rejoice, •Wieping. with all that weep, and intimately associ ating the idea of God, the maker of all things, our father and. our friend, with aU the works of his hands, and all the dispensations of his providence, we constantly triumph in the comfortable sense of the divine presence and approbation, and in the transporting prospect of advancing every day near er to the accomplishment,. of his glorious purposes for the happiness of his creatures,. If this be the' proper and suprerrie happiness of- flian, it may be a^ked, Of what use is the principle of self-interest? I answer,that though an attention to it be inconsistent with pure'unmixed happiness, yet a moderate atfefttioh to it is of excellent use in oiif progress towards it It serves as a scaffold to a noble aiid glorious edifice, though it be unworthy bf standing as arty part ofit. It is of more par ticular use to check and restrain the indulgence of our lower appetites and passions,, before other ob jects and motives have acquired a sufficient power over us. But though we' ought,; therefore, to ex hort those' persons who are immersed in sensuality and gross vicesj to abandon those indulgences out S3 of 266 THE DUTY OE NOT of a regard to their true interest, it is advisable tof withdraw this motive by degrees. However, as we '** shall never arrive at absolute perfection, we neces- ' sarily must, and indeed ought to be influenced by it more or less through the whole course of our existence^ only less and less perpetually. The principle of self-interest may be regarded' sis' a medium between the lower and the higher prin ciples of our naturej and therefore, of principal use in our transition, as we may call it, from an im perfect to a more perfect state. Perhaps the following view of this, subject may be the easier to, us. A regard to our greatest hap piness must necessarily govern our conduct; with , respect to all those virtues which are termed, private. , virtues, as temperance, chastity, and every branch;, Of self-government : but it always does harm as a motive to the social virtues. When, therefore, self- government, which is our first step towards happi^ ness, is established; we ought to endeavour to ex- . Cite men to action by higher and nobler motives,, For, with regard to all those virtues* the ultimate : object of which is not private happiness, an at tention to self-interest is of manifest prejudice to us; and this through the whole course of our lives, LIVIN6 TO OURSELVES. 267- livesj imperfect as we are, and as much occasion as we have for every effectual motive to virtue. We are now corrie, in the last place, to see what considerations drawn from the holy scriptures will farther confirm and-illustrate this maxim of hu man conduct which was firrt suggested by them. •'That the scriptures join the voice of all nature around us, informing man that he is not made for himself; that they inculcate the same lesson which we learn both from a view of the external circuni- stances of mankind, and also from a nearer inspec- "' tion ofthe principles of human nature, will be evi dent whether we consider theobject of the religion they exhibit (that is, the temper to which we are intended to be formed by. it) or the motives by which it is enforced and recommended to us in* them. That the end and design of our holy religion, christians, was to form us to the most drsmterested benevolence cannot be doubted by any person who ' consults the holy seriptures, and especially the books of the New-Testament. - ; There we plainly see tlie principle of benevo lence represented, when it is in its due strength' and degree, as equal in point of intePseness tothat of self-love* Thou shalt lovethy neighbour as thy S 4 self 268 THE DUTY OF NOT eslf. The plain consequence of this is, that ; if all our brethren of mankind with whom we are con nected have ap equal claim upon us (since our connexions are daily growing more extensive, and, we ourselves are consequently growing dajly of less, relative importance in pur owm eyes)1, the principle of benevolence must, ip the end absolutely swallow up that of splf-love. The most exalted devotion, as even superior," both tp self-love and benevolence, is always every where recommended^ to us,; and the sepdmepts. ofdevptipp havebeen shewn greatly to, aid, and, in fact, to be the same with those of benevolence : arid they mpst be so, unless it, can, be shewn, that we have some senses, powers, or faculties which respect die rjeity only., . . In order to determine men to engage in a course of disinterested and generous actions, every motive which is calculated to work uponhuipan nature is employed. And as mankind ipgenera! are deeply immersed ip vice and folly, their hopes, but more especially their fears, are actedupon inthe spsong- est manner by the prospect of rewards and punish ments. Even temporal rewards and punishments were proposed, to mankind in the earlier and ruder ages of the world. But as our notions of happi ness • LIVINQ TQ OUISELVES. 269' ness grow more enlarged, infinitely greater, but in definite objects; of hope and fear are set before us; Something unknown, but something unspeakably dreadful in a future world is perpetually held up to us, as a guard against the allurements to vice and excess which the world abounds with., And still farther to.'counteract their baleful influences, the- heavenly world (the-habitation of good men after death) is represented to us as a place in which we shall be completely happy, enjoying something which is described as more than eye hath seen, ear heard, or than the heart of man can conceive. These motives are certainly addressed to: the> principle of self-interest, urging us out of a re gard to ourselves, and our general happiness, to cease to do evil, and learn to do well. And, indeed; no motives of a more generous nature, and drawn- from more distant considerations can be supposed sufficient to influence the bulk of mankind, and bring them from the power of sin, and Satan, unto* God. But when, by the influence of these motives, it may be supposed that mankind are in some mea sure recovered from the grosser pollutions of the world, and the principle of self-interest has been playcdj as it were, against itself, and, b^en a means. of 270 THE DUTY OF NOT of engaging us in a course and habit of actions which are necessarily, connected with, and produc tive of more generous and noble principles, ther* these nobler principles are those which the sacred writers chiefly inculcate. Nothing is more frequent with die sacred wri ters, than -to exhort men to the practice oftheir du ty as the, command of God,, from a principle of lave to GobV of love to Christ, and of love to man kind, more especially of our fellow-christians ; and from a regard to. the. interest, of our holy religion : motives, which da npt, at all turn the attention of. our minds upon themselves. This is not borrow ing die aid of self-love to strengthen the, principles. of, benevolence and piety;, but it is, properly de riving additional sprength to these noble dispositi ons, as it were,., from- within themselves,, indepen dent of foreign considerations... . We may safely say, that no degree or kind of self-love is.made, use of in the scriptures,.but what isnecessary to raise us above that principle. And soriiC of the more refined kinds of self-love, how familiar soever they may be in some systems of morals, never come in sight there. We are never exhorted in'tlie scriptures to do benevolent actions for the sake ofthe reflex pleasures pf benevolence, - or LIVING TO OURSILVES. 271- or pious actions with a view to the pleasures of devotion. This refined kind of self-love is no where to be found iri the scriptures. Even the pleasures of a good conscience, though they be of a more general nature, and there be less refinement in them than in some Other pleasures which are connected with the idea of self, and though they be represented in the scriptures as the consequence of good actions, and a source of joy, as a testimony of a person's being in the faVour of God, and in the way to happiness,' are perhaps ne- ' ver directly proposed to us as the reward of virtue. This motive tb virtue makes a greater figure in the system ofthe later stoics (those heathen philo sophers who, in consequence of entertaining the most extravagant idea of their own merit, really idolized their own natures to a degree absolutely r blasphemous) than in the scriptures. And if we consider the nature of this principle, we shall soon be sensible that if it be inculcated as a motive to virtue, and particularly the virtues of a.sublimer kind, it should be with great caution, and in such a manner as shall have the least tendency to encou- ' rage self-applause. For does not self-applause border very nearly upon pride and self conceit, and that species of it which is called spiritual pride, and Sf2f THE- DUTY OF NQT apd which is certainly a most malignant disposi- tion?: If this same principle- have, power to excite such ridiculous vanity, intolerable arrogance, inveterate rancour, andsupercilious contempt of others, when it has nothing but the trifling advantage of r,skill in criticism, a talent for poetry, a taste for belles lettres, or some other of the minuter parts of sci ence to avail itself -of ; what have we notto dread from it, when it can boast of what is universally acknowledged to be a far superior kind of excel lence? . To guard against this dangerous rock, so fatal to every genuine principle of virtue,., the utmost humility, self-diffidence, and trust in God are ever recommended to vis in the holy scriptures. Good- men are taught to regard him asthegiver of every gpod and every perfect gift. They are represent ed as disclaiming all the merit of, their own good, works, and expecting all favour and happiness, private, or public, from the -free goodness and un deserved mercy of God. When we have done all- that is commanded .us we must say^ .we are unpro fitable servants, we have done only, that which it was our duty to do. In, the representation which our Saviour has gi ven LIVING TO OURSELVES. 273 Venus of the proceedings ofthe last great day of •judgment, it is in this respect that the temper of the righteous is contrasted with that ofthe wicked, though that was not the principal design of the -representation. The righteous seem surprized at the favourable opinion which their judge expresses of them, and absolutely disclaim all, the good works5 which he ascribes to them. W/ien saw we ¦thee, 'say they, hungry, and fed thee ; or thirsty^ and gave thei drink ; when saw we thee a stranger and Jook thee in, or naked and chathed thee ; when saw We jthee sick and in prison and came unto thee ? Whereas the wicked are represented as equally sur prized at the censure Our Lord passes upon them, and insist upon their innocence ; saying, When saw we thee hungry, or thirsty, or a stranger, or sick, or in prison, and did not minister unto thee? This too is the excellent moral conveyed to us in the parable of the pharisee and the publican; andthe import of one ofthe blessings which our Lord pronounced in a solemn manner at the be ginning of his ministry on earth, Blessed are the poor in spirit, for theirs is the kingdom of 'heaven s and also the spirit of many of our Lord's invectives against the pride and hypocrisy of the scribes and pharisees. No 274 THE DUTY OF NOT No other vice seems capable of disturbing the equal and generous temper of our Lord. Other Vices rather excite his compassion, but pride, to gether with its usual attendant hypocrisy, never fails to rouse his most vehement indignation : inso much that before we attend to the heinous nature, and dreadful consequences of those vices, we are apt rather to blame our Lord for intemperate wrath upon these occasions, and to wonder why a per son, who otherwise appears to be so meek, should, in this case only, be so highly provoked. How severely doth he check the least tendency towards pride and ambition in his own disciples, whenever he discovers in any of , them a dispositi on to aspire to distinction and superiority ; closing his admonition, on one remarkable occasion, with these words, which are characteristic ofthe temper of his religion ; Matt, xxiii. 11, 12. He that is greatest among you shall be your servant: Whosoe, -ver shall exalt himself shall be abased, and he that humbleth himself shall be exalted? What temper can be supposed more proper to qualify us for joining the glorious assembly ofthe spirits bf just men made perfect, and perhaps innu merable orders of beings far superior to us both in Understanding and goodness, when all the splen dour HVING TOyOU.RSELVES. 275 -dour of the invisible world; shall be thrown open to us, but a spirit of the deepest humility, apd the -purest. benevolence? This alone can dispose us truly to rejoice in the view of eyery kind and de gree of excellence whereyer found, without the least uneasipess arising frorn pride, envy, jealousy, or dislike ; aU which vicious qualities of the 'mind are nearly connected together. And hpw can a spirit of true humility and pure benevolence, which cannot exist without humility, be attained, if our regards be perpetually, or frequently, direct ed to ourselves? Where self is considered, pride, vanity, or self-conceit, with all their hateful conse quences, seem, in some degree, to be unayoidaj- ble. - Whoever, therefore, lays the foundation of hu man virtue on the principle of self-irtterest, or, what is nearly the same thing, self-applause, is erecting a fabric which can never rest on such supports ; and he will be found in fact to have been pulling down with one hand what he was endeavouring: to build up with the other. To draw to a conclusion. This doctrine abounds with the noblest practical uses, and points out di rectly the great rule of life, and source of happi ness ; which is to giye ourselves wholly up to v some -276 THE D'UTY'OJ? not some employment, which may, if possible, engage all bur faculties, and which tends to the good of society. This is a field which is bpento the exer tion of all human pow ers, and in which all man kind maybe equally, mutually,, and boundlessly happy. This will render all expedients to kill time unne cessary. With our affections and our faculties thus engrossed by a worthy object, we scarcely .peed to fear being ever dull, pensive, or melancho ly, or to "know what it is to have our time hang heavy upon our harids. And I think I may so far presume upon the known connexion of mind and body, as to say that this is the best preservative against hypochondriacal disorders, to which per sons whose situation in the world doth not lead them into the active scenes of life are peculiarly subject/ Every day passed in the steady and earn est discharge of a man's known duty will pass with uniform chearfulness: and alacrity. And in the glorious animating prospect of a future happy state of mankind, on which, in a humble trust and confidence in tlie assistance apd grace of God, he has spent all his cares, and exerted all his powers* that joy will spring up in his heart here, which will hereafter be unspeakable and full of glory. - If- irviwe t$ otm selves. 277 ' If rfre&'bles and persedations arise on account of top r .adherimigtb mi r tfri ty ; if we be opposed m the pfflsecutiott of laudable u^ertakaaagsv or suffer Jn ijbnseijBfeUce of wnder&king than -; die toae piety tjf a peraak who hAkwaRy lives t© God, and not to himself, is capable of converting them aH into pure wraafeed joy a®d -transport. Then the hu- sraaP naiad* jjpwsed to the mpst intense exertion of all its (faeuWeasj burdened with no consciousness of |ifHi% refeiritog itself absolutely to the disposal of its God and father, distrusting its own powers, and p©feifidi*gia the infinite power, wisdom, and good ness ©f God, acquires a fervour of spiilt, a courage, fortitude, iahd magnanimity, tempered with 'the most ppifeet «seiFetoi%v and the greatest presfeflee of mm&, tfti*stt is «affioibftt, and ritore than stiffitrent, to bear a vkm through every plffiguTty, ahd'even to twhvcrt all pa&v into pteaM¥e. His highly agitated state of mirid; in those ttying circumstance's, teate most pare rapture and he has is in corrupting others (and faSther than this depravi ty cannot go") ; supposing that^ in the ©burse of his life, this man, besides every advantage for instrwfi- t < tion,h^d experie-Heed a great variety of phssperity ; i and adversity ; and yet that prosperity y instead of making him more thankful and obedient to Gtsd^ ; made him forget him the' more ; and that aflUetS- onS, instead of softening arid bettering h% Hfeaff, only served to harden itj and make it utsrsfC ? 1^8 I say that this abandoned wrefeh cannot be rgfc? iii** ed, that God cannot, by any methods whatever, work upon his heart, and bring him tb serioii* thought and reflexion? By no means.-^TMt would-be to limit the power of God, tb whom all things are possible. He can wbrk miracles, 'if &8 should think proper so to-do. But then I say till would be a proper miracle, such as, at this day+ we are not authorized to expect, A'nd judging by what we see actual!^ 'to take place, and wha't we" must conclude to be just and right, God may, and probably will, leave suchari-oPeto himself He may '))¦ ¦BAD BAB ITS.. - 29& ipay d£^mipe tp try hup no longer by any of thog&methpds ofhis providence which are usually employed for the,-gUrppse of reclaiming sinners. For, instance, afrjjietioris, and especially bodily sickness, are a great means of softening and better ing the minds of men ; but God may resolve that he shallbeyisitedwith no reniarkable sickness, un til he be overtaken with' his last ; or he may cut him off by a sudden and unexpected death, ip the midst of his crimes.' The death of our friends, pr any calamities befalling them, have often been th^ means, in the hapds pf diypie providence, of bringing tp. serious thought and reffexiop those who have survived those strokes; but God may resolve never to touch him in so tender a part, but rather make use ofhis death as a warping and ex- apiple to others. Now when a map, is thus left of God, and nopro~ yidential methods are used to reclaim him, we may conclude that he is irrecoverably lest It is, in fact, and according to the course of nature (and we know of no deviations frofii k since the age of the apostles) absolutely impossible that he should repent, or be reformed' And though he should eontinue to live ever so long after God has thus for saken him, he ils only, in the awful language of U scrip- 2 as in sickness and health, prosperity and adversity, &c. but then we generally know what kind of change to expect in them in those circumstances, - and we regulate our conduct towards them by our experience ofthe usual effect of similar changes. .,- These observations, when applied to opinions, may serve to ampse us, but when they are applied to BAD HABITS. 307 to practice theyought seriously to alarm us. Let alt those, therefore^ who, being at all advanced in life, see reason to be dissatisfied with themselves, with their disposition of mind, arid their general conduct, be alarmed ; for there is certainly the greatest reason for it, probably much more than they are themselves aware of. Persons in this state of mind always flatter themselves with a time when they shall have more leisure for repentance and reformation ; but, judging from observation on others, which is the surest guide that they can - follow (infinitely better than their own imaginati ons) they may conclude, that it is almost a certain- that such a time will never come. If they should have the leisure for repentance and reformation which they promised themselves, it is not probable that sufficient strength of resolution will come along with it. Indeed, all resolutions to' repent at a future time are necessarily insincere,, apd must be. a mere deception; because they im ply a preference of a man's present habits and con duct, that he is really unwilling to change them, and that nothing but necessity would lead him to make any attempt of the kind. In fact, he can only mean that he will discontinue particular actions, his habits, or temper of mind, remaining the same. Besides, 3*08 THE DANGER OF Besides, a real, effectual repentance, or reforma tion, is such a total change in a man, as cannot, in the nature of things, take place in a short space ofJ time. A man's habits are formed by the scenes he has gone through, and the impressions which they have made upon him; and when death ap proaches, a man has not another life, like this, to live over again* He may, even on adeathTbed, most sincerely wishAhat he had a pious and; bene volent disposition, with the love of virtue in all its. branches: but-.that.wwA, though it be ever so sin cere, and, earnest, can no more produce a proper change in his mind, than it can restore him ta health, or make him taller, or stronger,, than he is. The precise time when this confirmed state of mind takes place, or, in the language of scripture, the time when any person is thus left of God, or left to himself, cannot be determined. It is necessari ly various and uncertain. But in general, wie may say, that when any person has been long aban doned to vicious courses, when viee is grown intot a habit with him, and especially, when his vices are more properly of d mental nature, such as. a dispo sition to envy, malicet or selfishness (which are the most inveterate, the most difficult to be eradicated, ©f all vices.) ; when neither health nor sickness, prosperity BAD HABITS. 309 prosperity nor adversity ; when neither a man's own reflexions, the xernonsuances of his friends, nor admonitions from ^he~ pulpit, have any visible effect upon him ; when, after this, we see no, great change in his worldly affairs, or connexions, but he goes on from day to day, from month to month, and&Qtn year-to-year, without any sensible -altera tion, there is reason to fear that he is fallen into this fdtal security, that he is, as. it were, fallen asleep, and that this sleep will be the sleep, of death. However, ashadbw of hope is not to be despised. One. chance in a thousand is still a_chance ; and there are persons whose vigour of mind is such, that, when saifficieptlyrrpuzed, they are equal td almost any thing. , Let, those, therefore; who; see ; tfie^r. d^ngeriatapy time of life,; be upand-dping,.t working out $heil[..,salvation with fear find trembling) ¦ that t if possible, they may flee fifotfi t,hs wrath ta ? come. A DIS- W 310 DI SCOURS E ON THE RESURRECTION OF JESUS. But now is Christ risen from the dead ,¦ andbeComt the first fruits of them that slept. 1 Cor. XV. 20. VV E cannot, imagine ariy. 'question more inte-' resting to man^ than whether he shall survive the grave, so that he shall live, and especially live for ever, after he has been dead. Every question re- lating-tdbur condition here is of no' moment at all when compared to this. Nothing that we see in nature can lead us to form any such expection. I say expectation. For though some appearances may lead us to indulge a wish, and in some persons perhaps encourage a hope, of anotlier life after tins, yet if we were left to the mere Jight of nature, it would remain improba ble Ll.y.'; : ¦ ',::-. ¦¦) . ,¦ •¦ A DISCOURSE, &C 311 ble upon the whole ; so that;we cpuld not, in this situation, die with any reasonable prospect of liv ing again. . The constitution of man very much resembles that of other animals. They have the same senses of body, and die same faculties pf mind, differing frpm us only in degree ; man being more intelli gent than they, and therefore capable of greater re« finement in his passions and affections, and having greater comprehension of mind, so as ..to take into his view more of the past, and of the future, toge ther with thepresent, than they "can.. This, how ever, amounts to no difference in kind; and the dif ference that we see among other animals in these, re spects; isas'greaVas that which subsists between lis arid the highest of them , the oyster, fpr exam ple, arid the 'efepKarit. Consequently, it wpuld be natural to conclude; that one fate awaits us all, the superior kinds of animals as well as the inferior, apd man as well as therii all. When we die, we are equally subject to corruption, and a total disso lution Of the parts of which we consist, without any appearance of their ever being re-assembled, and re-arranged as they were before, or of any other Being, in a new form, resulting from them. Death , . is a W2 312 A DISCOURSE ON THE is a great veil, which no, man can draw aside, apd , beyorid which all is darkness.' But were it possible, by the force of any reason-. ing, to discover the probability of a future" state (and few persons will pretend that they can, by the light Of nature, arrive at certainty with respect to it) the reasons, whatever they were, that made so' great an event probable to one, might give no satis- factiori to another. Besides, the magnitude ofthe question is such, and the interest we have in the solution of it is so great, that 'nothing but the "strongest and clearesf evidence couUf give, general . satisfaction .with re-. spect to it. Nothing less than a positive assurance, from "our maker himself could answer this purpose. Arid this (which, if any thine: could be said to re- -.,,,.-, -,-\ .¦-,;., . J rr- 9, :.. .,¦.¦':-.' - .:-'.,! »>n.. ' ; quire it, did so) revelation informsru& has been ex- yen, ana m such a manner as must give entpe sa tisfaction to every unprejudiced mind, life and im mortality being fully brought tq light by the gospel, as I hope to evirice in the prosecution of this dis- : /:¦ .' „,i'u ' '¦ : ¦ ;, ;.'> >'ii ':-< > '¦ ,-- course. r , "• It could riot be expected that the Divine Being should give this assurance to every individual of the human race. It would be sufficient if it was given to some, to be commuriicated, witii proper evidence RESURKECTrblr OF JESUS. SIS evidence of the fact, to others ; and' unless the cOriimuriicatiori was inade to every person, this is att'that could be done in the case. For this truth is of such a nature as to be incapable of strict, or rtiatheniatical, demonstration, such as that of twite two mvkingfour, but only of such proof as histori cal facts are capable of. But the evidence of a fu ture jstate should hot be undervalued ori that ac count ; 'because there are no kinds of truth Of which we have a more firm persuasion than of those of the historical kind ; as for example, that such a person as Julius Caesar Once lived at RbPiej' and that there exists at present Such a city as Constan tinople. What propositions do we believe more firmly than we do these ? Now if bur faith in a fu-" tare-life can be shewn 'to 'be as well founded as these areT itis quite sufficient for the purpose ; be cause it will be a faith that men will hot ' scruple to act up'bn. They would then live as expectants of immortality, and would do nothing: that should imply a doubt of a future state. That is, they would lead virtuous lives, winch is the. end of all religion. '; In what manner God was pleased tb impart tb mankind the first information concerning a future life we are not now acquainted, as we have no ac- W 3 count ¦ 314 . 1. DISCOURSE ON THE - count ofit in the writings^ of Moses, or in any o- ther writings now extant. But we see the- effect ofit inthe Jews, who to this day are all firm belje* vers in it ; and, with a few exceptions, appear al ways tp have believed in it. We may, therefore, presume that, in some periodpf time past, mankind, or at least the. ancestors pf that pation, had satisfac* tory evidence of the Divine Being having given them diis assurance. Because it is an idea that we cannot well suppose would ever have occurred ~< ' - - ' to men themselves. -,,«- That there may be something in man that con tinues^ exist* notwithstanding the change thak; takes place in hjip at death, may be imagined. Bu4 Upon that principle, man cannot be said properly to die at all. He only continues, to exist in some other fprm ormanner. But that man shpuld really die, and. after ;CQBtpiujpg in a state of death,* come- to. life again at a future period, that is, that there should be 3 proper resurrection ofthe dead, which i§ the fajtth of the Jews, and Christians, (being, I must now presume, the clear doctrine of both the Old and the New Testament) I will venture to say- must ever "have appeared in tlie highest degree im probable, and therefore incredible. Nothing but the express assurance ofthe Great Being whp made; men RESURRECTION Of JESUS. 315 men could have satisfied them that he would re vive them in those circumstances. The original-record of the communication of this most important truth having been lost, it pleas ed the Divine Being to renew it by Jesus Christ, the founder of our religion ; who not only asserted the doctrine, as from God, .and 'confirmed it by miracles, or such works as no man. could have done if Godlhad not been with him ; but who him self actually died> As Jesus rested the evidence ofhis divine missi? on, and consequently his authority, tp preach the dpctrme of a future life, in a more particular man ner, upon hispwji resurrection from, the dead ; and as, in all cases, examples have the greatest weight with mankind, I shall confine myself at this time Jo 'the consideration ofthe circumstances , of his death and resurrection, shewing them to have been such as render those important events in the high est degree credible, both at the time when, they took place; and, which is of much more conse- W 4 quence .3.16 A DISCOURSE ON, THE quence, in all future time. .So that, had mankind, not only in that period, but in the most distant ages, ,' been required to name the evidenee that would give them the most satisfaction, it will ap pear that it has been given them , :anddiat, in any other circumstances than the actual ones, the events would have appeared less credible than .they do at present- ¦ ;,-. ¦'.-.-¦:¦¦ .j.-. -\-~ In tj?e first place, however, I would briefly pre mise, that Jesus Christ was not only an uncommon jnap, but an uncommon prophet, iitheCireumsta^r ces in which he appeared having been palcpjatedto excite greater attention* to him than to any pther person who had ever appeared in thateharacter ; bis coming having been announced some centuries be fore his birth ; another prophet having been com missioned to declare his more immediate appear ance, and no other prophet having appeared for near four hundred years before his immediate pre^ decessor, ¦ > , . This circumstance alone, independency of any ©thess, shews that the Jews, among. whom Jesus appeared, were not a credulous nat'ioti- For if this had been the case, as they are well known to have been very proud of having had prophets among them, there would have beeri, in so long a period, many RESURRECTION "OE. CHRIST. 3-17 manyfalse pretensions to prophecy.; ; whereas in all that time there does not appear ; to have been any pretensipp of this kind. Nay the whole history of the Jews shews that, if any nation was to have been chosen for a theatre of prophecy; pone could have bpep so proper for the purpose as that pf the Jews ; because they appear to have been the least credulous,! more disposed, to reject, than eagerly tp receive, any prophets that were sent tothem, Mo-v Ses hiipself, the great prideof their nation, least of alLexcepted. They were ever fond of the cere monies and religious rites of their .neighbours,, bu£ always ready to reject their own, till repeatedly brought back to the observance of them by the se verest judgments. rk ,-. Besides, thpugh a great prophet, under the de- pomination, of the Messiah,, was expected by jhe body of the Jewish nation, the idea they had Uni versally conceived of him was such, that, thpugh Jesus truly bore that character, he was, in fact, such a perspp as they were least likely to receive in it, Their idea of the ;Messiah was that of a king and a conqueror, to which Jesus made no pretensions. Npthing, therefore, but the most overbearing evi dence could,: be expected to induce any Jew tp rer $eive in that character one who disclaimed all wordly 318 A DISCOURSE ON THX " worldly honours, and who left his nation in the ah- ject condition in which he found it. I will venture to say we have no example in history of any nati onal prejudice-sb deeply rooted as this among the Jews, of their Messiah being to be a temporal prince, destined to rescue their nation from servi tude, and to make them the most distinguished people upon -the face ' of the earth. It is found ambngall the^ Jews, in all parts ofthe world, to this very day. No time, or calamities, seem capable of extinguishing it. Evidence, therefore, that could subdue such a prejudice as this, in any con siderable number of Jews'; must have been of the most satisfactory kind.' ' In this nation did Jesus appear," after being an nounced byJohn'the Baptist, who, to draw the more attention upon him, solemnly baptized those who received his doctrine, the chief article of which was the speedy approach of another prophet much greater than himself. An audible Voice from hea ven was the token by which John knew that Jesus. was the person whoiri he was sent to precede, for they had no previous knowledge of each other. Accordingly, John referred all his disciples to Jesus, thereby transferring to him, as far as it was in his power, all the popularity that he himself had ac quired, RESURRECTION OE JESUS. 319 quired^ which appears to have been very great with the nation in general. This,. I would observe by the way, sufficiently proves that John was no im postor, or one who sought any thing for himself. Jesus, thusamwuneed^preachcd publicly, work ing numberless miracles, the reality of which was never called .into question, especially healing all manner of diseases, and raising at least three per sons, but probably more, from the dead. Bnt the morality which he taught was sostrict,and his ap pearance so unassuming, that the generality ofhis countrymen would not receive him in the charac ter of their promised Messiah. Many, however, who attended him more closely, had no doubt of this. But even these persons were so fixed in the popular belief that the Messiah was to be a king, that they were persuaded he only waited a proper opportunity to assume that character ; and when he was«put to death without doing it, all their hopes were disappointed, and they evidently had" no far ther ^expectations from him, notwithstanding they never entertained the idea of his being an impos tor. While Jesus lived his followers were numerous, and twelve of die m constantly attended hi m , so that his person could not but have been perfectly well known 320 A DISCOURSE- ON THE known to them, and to these he repeatedly appear"- ed after his death, so as finally to leave no doubt on any of their minds, that he was the same person who had been put to death. ,,-»>*». , I. shall now dwell a littfe on those ofrcumstanees which tend to giye peculiar strength to the evidence of the resurrection of Jesus; and reply to some ob jections which have been made to it. After this I shall shew that this historical evidence ofthe truth of revealed religion proves the truth of natural re ligion, and conclude with a practical application of the doctrine. ,,..; . -¦ In the first place I shall consider the circumstan ces which give peculiar strength to the evidence of the resurrection of Jesus; 1. Hisdeath was not private, among his friends, but in public, and accomplished by his enemies, who, we may be sure, would not leave their own great purpose unfi'rrisKed; when it was in their power completely to effect it. This we cannot . doubt to have been the principal reason, in the plan of divine providence, why Jesus was executed as a criminal, in consequence of the sentence of a pub lic court of justice. After this, no reasonable doubt .could be eptertained of the reality of his death. Accordingly, it does npt appear that any .-.-.. doubt RESURRECTION, OF,,JES,US. 321 doubt was entertained; of it, at the time, by those; who were the best judges, and who were, at the same time, the most interested to dispute the fact. And this is all that we can reasonably require at , '• ,'i • ' ' .„;: ' : .'Jn *'.:'. . -i i . '¦'¦ ':. (•¦', this day. , , . k .... .,. , . It is true that Jesus expired sooner than othei- persons usually did in thp.same circumstances. But this might be owing tp his having a more de licate constitution, but especially to his having been so much exhausted by his severe aeony in -¦ j ,b r-'i'.i ¦' •"¦ ' -')"¦'¦ -- :"-:;' ¦' ¦ ¦¦ '--'¦ ¦ ¦ the gardep the precedipg night; an agony which 'affected him so much that it would not have been ¦•-. ' \< ¦¦.nv,:?'.-\yi ¦i (>¦'¦ ' '; ..".¦.'.¦¦ " '-" -.- :^----- extraordinary if he had .actually died in consequence ofit : sirice such consternation and terror as he appears to haye be^n in is 'well. known to have been, of itself, the cause of death to many persons. The death of Jesus was so evident to the 'soldi-' < .'' --,i.-'. , ' -- ' ¦¦ ¦: r'-.'^rrT"- ;- ¦ :!'i' . ¦¦ ers whb attended the execution, arid who, po*do'ubt (being used to the business) were sufficient judges ofthp signs Pf death, that, coricluding him' tb be i ¦ '"• ,y- :• , ''. 'r'- ¦ ." .. ' ¦-¦'.¦'" actually dead, they did not break his bones, as they did those ofthe other persons who were executed ¦ <- !!-.;>• . ,,. ', ¦' ¦ r ¦'., .¦:.-..: 3.:.;. ¦ „: ,',--,' • rV <(.>.¦¦ alone: with him. One pfthem, howeyer, did what was fully equivalent to it ; for he thrust a spear in to his side, so that blood and water evidently flow ed" out of the wound. Now', thou gh we may be ait • a loss $$& ' A DISCOURSE ON THE a loss tb account fbr the water, it was certainly im possible so to' pierce the body as that blood should Visibly and instantly flow from the wound, without piercing either the heart itself, or some large blood vessel, the rupture of which would have been'rnbr- taT. " After this, Jesus was taken down from the^cross,*: was swathed in spices, as the bodies of persons "of distinction among the Jews'usually werej was left. iii that state", without any appearance of life, depo- ¦¦ sited in a cold sepulchre, where he x:ouid have no assistance to bring him tolifeifariyreraairisoflife* had beeri inhiiri. Can we then have any doubt of Jesu? having beepunquestionably dead,^when both friends and enemies had no doubt at the time on the, subject. , -,,.-:•' 2. The circumstances of the re-appearing of Je- / sus after his crucifixion were such, as were calcu lated to give the greatest satisfaction possible. The first of them were rriade when, it is evident, his disciples had no expectation whatever bf any such eyent, so that they could not have been im posed upon by their fond imaginations. For though Jesus had plainly apprized his disciples that he was to be put to death, and that he should rise again on the third day, they had so fixed a per suasion R ESJJR RECTI Oil. -OZ JJ2SJXS. SQ3 suasion that hewas to be agreatking, and conse quently not to die at all, that they probably conclud ed (as he had been used to speak to them in figu rative language^that by death he only meant some trial,:or calamity, and that therefore oy a re.sur^ection he meant -his : emerging: from it. But whatever their ideas were,it is most eyidentfrom the history that they had no expectation either of his death, or of his resurrection,' and that, his death only filled them with consternation and despair, and did not at all lead them; to expect his resurrection. .; 'After. Jesus,, had appeared; in this* unexpected. manner to several of his disciples, viz. to Mary Magdalene, tp the two disciples walking to Em- maus,;totiie ten who were^assembled in the even-; ipg ofthe sameday at Jerusalem,,, and probably tp ¦JJeter,. also, he appointed a time and place when he would paeet them all, at a, ;spffipient distance from. the time of r liis, speaking. Consequently, if any doubts remaii^edon themindsj of any of them,, they, had time, to consider what satisfaction they reqpi^-. ed, and might, of course, be prepared to get that ^satisfaction, which it. is evident he,, never refused' them, even offering himself to be handled, and ex amined by tiiem at their leisure, and eating and puking along with them. Indeed the Quarks of ¦ cruci- 324 A DISCOURSE ON THE eruciftxion on his hands and feet, and the wouPdt in Msiside^ were abundantly suffibient to identify- his person. What isjecorded concernfrngrThpriias was-probably the case of niany others; nor did his incredulity exceed that of .the rest,- though he ex pressed it in a stronger manner ; and the :*sati>sfac«' tion' that Jesus gatve, to Thomas, he wasj nodoubtji as ready to. gi ye to any others of them* ,. ~..3.. The appearances were sufficiently frequent, viz. four times on the day of resurrection, .first to Mary Magdaleney then to Peter, then to the twb- disciples walking to Emmaus, then to the ten in the absence of Thomas, and afterwards to all the eleven. In Galilee he first appeared unexpected ly to Peter; John, aiid a few others, and then to- rriore than five hundred at ohc'e. This mUst have beeri the great meeting by appointment, though particularly mentioned by Paul only. Another^ time he appeared to James, called his brother, ' or near1 relation', then to all the disciples (who were more than an hundred) residing at Jeiusalem'i when he went with them to the mount of Olives, arid at leisure ascended above the clouds in their sight. Though these are all the appearances that are par ticularly recorded, there were probably many more, for no brie writer has merittoned alftheseVnot even Paul, resurrection 'oF jiisr>s. 323 Pkul', who s'eerris to1 Rave in terided to recite allfhat he cdliid recollect at that time. None of these'ap- pdatjinfces-, f woti'Io* alsb observe, were at midnight, when persons, suddenly awakirig from sleep, have not the perfect use of their senses and judgment ; But hi the day ; not' at a distance, but quite near ; arid riot transient, but of a sufficient length of time. Surely, then, vve are authorized to say that, as far as numbers were requisite to give evidence con cerning any particular event, these were quite suffi cient. For if the evidence of five hundred wouldr hot remove the doubts of any persons, neither would' that of five thousand, or of any number whatever; They were also persons who had 'eve ry character of unexceptionable witnesses, as they cannot be supposed tp have been deceived' them selves, or to have had any motive to wish to impose upon others ; because they had no interest in do ing' it. , 4. The appearances were continued to a suffici ent period, viz. the space of forty days, which was' certainly time enough for any persons to recollect themselves, to get over any impression of surprize, and to be perfectly collected, so as to be put upon: their guard against any cause of deception, and to examine and* satisfy themselves at their full 'leisure. X ' Such 326 A DISCOURSE ON THE Such, is the direct evidence of the resurrection of Jesus, than which nothing can well be conceiy- , ed to be stronger, resting upon the testimony of a sufficient number of the most competent witnesses,^ not prepossessed in favour of an expected event, and who yet had time to recover from the surprize '¦ occasioned by an unexpected one. It was also a testimpny to which they all adhered through life, notwithstanding the greatest temptation that men could lie under to tell a different story. I shall now consider some objections that have been made to this evidence. 1st. It has been said that Jesus ought to have continued longer in a state of death, as till the bo- ' dy had putrified, &c. so that the revival ofit might have been the more extraordinary. In this view, no doubt, the evidence of a proper resurrection might have been made more striking. But then,., though the evidence would have gained strength in one way, it would, by this very means, have lost much more in another. Not to say that a re surrection from any state of unquestionable death, is as much a proof of a real miracle, as frorp any other state. That is, it required nothing less than a divine power, which is undoubtedly equal to the raising a man from death at any period, as well as the making of any number"cf new men. But RESURRRCTION OF JESU8. 327 But had the resurrection of Jesus been at any considerable distance of time, the evidence bf his death, and consequently that of a miracle in his resurrection, had not been so clear. For then it might have been said that, in sb lpng time, he 'might have recovered from the effect of a seeming death ; that his disciples had time to recover from their consternation, and lay their schemes for any particular purpose ; that, in so long an interval, the guard ofthe sepulchre might have been more ne gligently kept, the seal on the stone might have been, broken by, some accident, and Jesus, being [alive, might have been conveyed away, and time given for his appearance, as raised from the dead. But considering that Jesus was taken down from the cross, to all appearance at least dead, and left in the state of a corpse, swathed in spices, late on Friday evening, and then left alone, in a cold se pulchre, it was absolutely impossible, whatever life may be supposed tp have remained in him, that he should have appeared not only" alive, but iri perfect health and vigour, walking about, and conversing, as if nothing at all had been done to him, so early as at day break pn the Sunday fol lowing* In the eVening of that day he walked from Jerusalem, to Emmaus, which was about X2 eight 328 A DISCOURSE, ON THE. I eight, .miles, and, also back again, apd as speedily as two men in health, and who, made all the haste they could, were able to dp the same. This is, the more extraordinary, considering the wounds that liad been made in the feet of Jesus. If a, map had suffered nothing more than tins, piercipg of, h#$ feet, in the ropgh, manner in which it was, np doubt, done in the act of, crucifixion, this, walk; alone would have been absolutely impossible » and pp. the third day he would have been eyep less. ' able to walk thap on the, first,, from the inflammati, on ofthe wounds. There must therefore, have been some miracle in the. case ; and; if any, mira cle, was, performed, why npt, tl^at Qf,- area!; respr-, rection ? It may be, said that the evidence of a real mira cle would, have been, still stronger, if the bones of Jesus bad been, bj°Ken». hke- those of the two thieves. But as" the piercing: of bis feet, the, wound, in his, side, and; eyen ihe hanging „so Jong. op the cross, must 'haste effectually incapacitated him from walking, abroad, within two. days,.tha breaking of Iris, bones, won Id have, made no real addition to the evidence ; the impossibility of , hiSi walking, abroad being" really the same in both ca-. ses. There; would: have been a difference pnly, ip( the RE^ffRR EC TiC-NT OF JE&7S. SSiSl (he Case of probabilities, Which' vary with circum stances. But any1 oPe natural and absolute impos sibility furnishes as strong an arguinerit as aPotner. tp this very important view, therefore, the less was the time that intervened between Jesus' hav ing beep laid irt fhe*sepuichre, and- his appearance5 alive attd weU out of it, the stronger is the evidence of a divine ihitrposition, arid unbelievers would nave had more to object if that interval- had been longer, than they bail have at present. Jesus, Wb can now say, appeared alive and well sooner than it ¦fobs possible, iti the ordinary course of nature, that; h'e could have done. It Was before the guard' could have been relaxed, before the disfciples could have recovered froin1 their consternation ; and espe cially before it was possible for him to have reco vered from the languishing state in which Crucifix ion must hk've left any man ; to'say nothing, Of the wound hb had received iP his side, which alone, if it had missed any' vital part, must haVe confined Mm , and have disabled him frbm going abroad, a very long time. 2d". It may be proper to take sbrife notice bf the story that was" propagated by the Jewish priests, jyjfio', When die guard fled at the appearance of the angel and the earthquake, bade theni say that the X"3 disciples-. 330 • A DISCOURSE ON THE disciples of Jesus came by night, aud stole him away while they slept. This, however, was both in the highest degree improbable, and what is more, it would not have answered any purpose ; so that they who had just before behaved in the most cow ardly manner possible, must have risqued their lives for nothing. Indeed, such a story as this would hardly have been suggested bv the enemies pf Christianity, if any thing had been- known at the time besides the earthquake, the appearance ofthe angel, and a suspicion, perhaps a report, of tlie ab sence of the body, and if any thing had occured to them more plausible at the time. So weak a de fence almost amounts to a confession of the weak ness ofthe cause to be supported by it, ¦ : The improbability alone of any considerable number of men all sleeping, whose business it was to keep awake, and not more than two or three hours, for which they had time enough to prepare themselves by sleeping the preceding part of the night (for this was the last watch, at break of day) and when the penalty of sleeping was death; and that they should ali sleep so soundly, as that the rolling , cf al arge stone (so large that several women des paired of being able to move it) and this quite near to them, should not awake any ope of them, is far too great to be admitted. The RESURRECTION OE JESUS. 331 The disciples of Jesus, if such a scheme had come into their minds, dispirited and dispersed as they were, could have had no expectation of accom plishing it undiscovered, even if there had been no guard at the sepulchre. The city of Jerusalem Was at that time full of people, beyond any thing that we can have an idea of at present, being the ; time of passover, and when the moon was at the full, so that numbers Of people (the houses ofthe city not being sufficient to receive them) would be Walking about at all hours ; and the sepulchre was so near to the city, that it is now inclosed within the walls. In that climate, and at that time ofthe year, there was no inconvenience in passing the whole night, and even sleeping in the open air. The preceding night Jesus and his disciples had ' passed in a neighbouring garden ; and it is very *" probable that they had done the same before, since Judas expected to find them there. In these cir cumstances, the disciples could not have had any 'reasonable expectation of removing the body un discovered. ' Besides, what would the removal of a piere corpse, admitting that they might have had the courage, and address, to succeed in so unpromis ing an attempt, have availed them. There would X 4 have 332 A DISCOURSE ON THE have beep no evidence of 'a resurrection, unless itiie. dead man could have be.en exhibited alive, wbjcU it was certainly out of their power to'jdp. If a few- of die ; disciples of Jesus had be£n so abandoned, and at the same time sp stupid, as to have attempted an imposition of this kind, an ini- positiop from which they could not have derived any "imaginable advantage. h,ow could they hive piade others believe a resurrection pf which tljey saw naeyidence ? Would the mere absence pf the body haye satisfied Thomas (who, though one of the twelve, was certainly not in the sepret,) tlie five, hundred vvhp wept by appointment into Galilee, .or the thousands j\ ho were converted by Peter impie- d'ately after this evept; apd would poue pf them haye abandpned so groundless a faith in time pf persecution? Would ppt torture, and the.prpspcct pf death, have extorted a confession of the cheat from some of those who were in the secret. Lastly, what prospect -cpiild the disciples of Je sus have had of being abte to carry on the scheme that was begun by their master, without, his power of working, miracles, of .which they must have known y.iem selves to be destitute. It was, no doubt, the possession of this power, and this alope, that emboldened them, disappointed and dispirit cd RESURRECTION OF JESUS. 333 jedas they had been before, to persist in the same scheme, and without tliis they would certainly. have absconded, and haye been no more heard of. They vvere neither orators nor warriors, and there fore were destitute of all the natural means of suc cess. 3, The abjection that has been urged in the sjjpngest manner, and to which I must, therefore, give the more particular attention, is, that, after his resurrection, Jesus should have appeared as pub licly as he had done before Iris death, and especiaiiy: in the presence of his judges, and of his enemies. This,, they say, would have satisfied them, and the whole country, and of course all the World, so that no doubt would have remained on the subject. But the resurrection of Jesus himself might not have conciliated those who were only the more ex asperated at the resurrection of Lazarus, at whieh themselves were present, from whatever, source their Obstinacy and incredulity arose. The whole story, how well soever attested, might have been laughed at in Greece and at Rome, where the Jews and every thing relating to them, were, without any examination into the subject, held in the greatest contempt.' Besides, there would havebeen awant ef d%»ky, and an appearance of insult, unworthy' of 334 A DISCOURSE ON THE of our Saviour's character, in thus Ostentatiously"' exhibiting himself before his enemies, and as it were mocking at their attempts to kill him. I would farther observe, that though Jesus did not appear to all his enemies, he did appear to one of them, and one whom no person will doubt to- have been as prejudiced, and as inveterate, as any of them, viz. Paul. Now, as this: enemy of Chris tianity was convinced of the truth of the resurrec tion, by Jesus appearing to him in person, we can not doubt but that, if it had suited the plan of di vine providence, all the Jews might have been con vinced by the same means, and have become chris tians. But admitting* that the consequence of such a public appearance of Jesus would have been the conviction of all that country, and of all that age, it would have been an unfavourable circumstance with respect to the evidence at this distance of time, and still more so in remoter ages. And the great object certainly was, that this important event should be so circumstanced, as that it should pre serve its credit unimpaired to the end of time. If we suppose that mankind in the most distant ages of the world had been asked, what kind of evi- deuce would satisfy them, with respect to the reali ty RESURRECTION OF JESUS. 335 ty of an event which took place several thousand years before they were born, they would certainly say ; that, to give satisfaction to them who had no opportunity of examining into the fact themselves, it should have been so circumstanced, as that be- \, sides a sufficient number of persons attesting the truth ofit, friends and enemies, believers and un believers, should clearly appear to have been suffi ciently interested to examine into "the truth, while the fact was recent, and therefore while it was in their power to investigate it thoroughly. And this could, only be in circumstances in which some should believe and others not, and in which the believers should have every temptation to renounce their belief, and their enemies every motive to de tect the imposture. But this could not have beeri the case if the resurrection of Jesus had been uni versally believed at the time, or in that age, and consequently there had been no early persecution of christians. In these circumstances, it might have been said by unbelievers in remote ages, that, as no opposi tion was made to the progress of Christianity,' it did not appear to them that the reality of those facts On which the belief of it is founded had been suffici ently enquired into at the time, that it might have been 536 A -DISCOURSE ON TffE been found convenient (for reasons now unknown, and at this distance inscrutable) to make a change. in the religion ofthe country , and that, as the ru lers ©f it afopted the measure, it might, for any thing that appeared, hare been originally a soheme of theirs ; and that when the governors of any coun try, interest themselves to promote any measure, k is always in their power to impose upon tlie vul gar : that private orders, for example, might have been given, that: Jesus, though suspended on a cross, should not be imitch hurt ; that the sepulchre, bdwag under ground, might have proper apart ments adjoining to it, .where there, might be every accommodation that was, requisite for his complete recovery and refreshment ; and that a few leading persons being in the secret, the rest might be im posed upon to believe, the story, of a resurrection^, or any thing else. Thus the origin of Christianity, it might have been said, did not materially differ frorn that of the several species -of heathenism or Mahometanism, whicli the people, first believed without any proper enquiry, and to ¦ which their descendants adhered because they had been received by their ancestors before them.- ,r r;;, Bjitthe dr-cutmstauces, attending the actual pro- i. ,\ , mulgation RESURRECTION OF JErSUSi 337 mulgation of Christianity; were such, as that nothing ef this kind, can ever be advanced' by any unbeliev ers, at all acquainted with the history ofthe times;;. because it iseyident, that Jesus Christ, and his- re ligion, and especially the account of, his^ resurrecti on, on which the whole of it hinged^ , immediately engaged the closest attention of great numbers,1a«d) that thousands felt themselves interested; in. the highest degree to examine into; the truth. of- it;- In the first place,, the apostles, and ©titer- primi tive, christians,, were, .certainly- interested not. to give ia;p tlieir ease, their; little fortunes,, and. theic. liyes; for, an, idle tale.. And, on , the. Qtlierhaod^the- chief priests and rulers ofthe Jews,, who. haaVbeen. so much, e.xasperated at Jesus as to prosurp his> death, even with some risque to? themselves, fro.mx hisi popularity with the common people, would, feel themselves, more strongly interested to sup press, his- followers, and.his religion, after his death,, and this they evidently did, without, losing any.! time in the business. Not more thap-, fifty days elapsed' between- the: crucifixion of Jesus andjthe most open publicatioiir ofthe account of 'his. resurrection, an event spoken? of even before his: death, agaiDSt- any impositions with respect tp which all possible precautions.^ had: been 338 A DISCOURSE ON THE been taken, and concerning which may rumors' must have prevailed from the passover to pente- cost (for no secrecy was enjoined with respect to it) from the very day of his appearance^ On the day of Pentecost, however, it was boldly asserted by such a number of persons, who were witnesses of the fact, that some thousands (who had themselves seen the miracles of Jesus) were fully convinced of its truth, and gave public testimony of their faith by being immediately baptized. Observe in how full and explicit a manner Peter, on this occasion, gave his testimony, Acts ii. 22. Te men of Israel, hear my words. Jesus of Nazar reth, a man approved of God among you by miracles, and wonders, and signs, which God' did by him. in the midst of you, as ye yourselves also know ; him ye have taken, and with wicked hands have crucified and slain- This Jesus hath God raised up, where of we all (and about one hundred and twenty were then with him) are witnesses. The boldness ofthe apostles in giving this pub lic testimony to the resurrection of Jesus, a testi mony which .his audience evidently could not con tradict, exasperated the rulers of the countrv -to the highest degree ; and the event being then recent, they would, no doubt, do every thing that men in power, RESURRECTION OF JESUS. 339 power, could, do in order to discover the cheat, if any such had been used. This endeavour to suppress Christianity began in the very country, and in the yery city, in which it was first promulgated, where Jesus had always appeared in public, and consequently where him self, and all that he had done, were known to thou sands. And this violent opposition, than which we know of nothing in the history of mankind more violent, and which began as early as it was possi ble for it to begin, was continued by the Jews, with very few interruptions, till it was taken up by the Romans, who were alarmed at the rapid spread of the new religion, which soon appeared to be hostile to all the old ones, on the observance of which it was universally imagined that the temporal pros perity of states depended. And this persecution of Christianity did not end till about three hundred years after its promulgation, that is, till all farther scrutiny into the facts was equally impossible and needless. Did not this situation of things most strongly invite all persons to make the most rigorous inqui ry into the truth of the facts pn which Christianity was founded, and especially that of the resurrecti on of Jesus? Would not all the five hundred as long 340 JS DISCOURSE Of THE long? as-' ttey lived (and "aoobifding to ^ul: mUhy^bf them were living in the year. 52', arid the apostle John, it is-'supposed, did' not die tiff about A.' D. 90.) be continually speaking of it; and' examined eoncernihg it. ' This- would' certainly be the case if any such- event had happened attiirk'' day-, and human- nature, we cannot doubt' to- liavebeen -'-,- ,...,,.,,.. ;•;-. This is -a cigar prppf of the preceding spread oi Christianity, and; ofthe hold which it had goton the minds of the people h.i general ; arad this was in thp pipst; disadvantageous circurpstances tijia^ can be imagined, if it had been an imppstpre. But this, piost striking evidence pf the truth pf chrijajtia- nity HESU-RRKCTION Of- JEItM. ' 34S nky we could not now have had, if the evidence of the resurrection of Jesus had been such, as to have convinced all the Jews and all the world as soon as he appeared. What had been the most satisfactory to them would have been (from the na ture of the thing) the least so to us. When the persecution of Christianity began, the facts on which it was founded were recent, so that it was in the power of men of sense and inquiry to satisfy themselves concerning them ; and we have seen that they were sufficiently interested sp to do. But if oPe whole generation shopld have been, as we say, infatuated, so as to have, taken up the be lief of these facts without any sufficient reason, the next generation might have been sensible of this, and have made more diligent search (and then it was not too late) and not have thrown away their fortunes and their lives for nothing, as their fathers had done hefbre theiri, But notwithstanding this» every inquiry continued to make more converts, till, without any aid from power, or from learning in the first instance, the new religion completely established itself on the ruins of the old, and was embraced by persons of all ranks* without distincti-. on, the rich and the poor, the philosophers and the vulgar. Y3 If 34,6 •" "a discourse; -'Stt'-'itRi" If all this could take place withoutthere' being any truth in the history ofthe miracles, the death, and the resurrection of Jesus, it must have been more extraordinary; nay, strictly speaking; more miraculous, than those events themselves. For human nature was the same then, that h is now ; and that theft, such as we now find them to be, should, in the circumstances that I have now de scribed,, have been impressed as the early converts to Christianity were, that they should have beeri induced to believe a story which theyringht easily have discovered to be destitute of airfoundatibri^ and have sacrificed so much' as they did to their be lief, must have been the greatest of all miracles ; no natural cause being adequate to such an effect. It must also have been so stupendous a miracle (operating on the minds of men,.which is more ex traordinary than any effect that is apparent to the senses) without any rational end or object. Nay the Divine Being must have wrought this miracle with no other view than to puzzle and confound his creatures, and to involve sbme ofthe most de serving of them' in the 'greatest* calamities, "" On the other hand,' the miracles which 'gaVP' birth to Christianity had the greatest and noblest of all ob jects, the instruction and reformation of theworld- In RESURRECTION OF JESUS. 347 Infect* the proof of Christianity supplies the only probable method of accounting for past. and pre sent appearances, and therefore whata true philoso pher, whose object it is to inquire into the causes of ¦ ¦> things, will adopt, in preference to any other. „" Itwas, however, yon;clearly see, of the greatest advantage to the evidence ofthe truth of Christiani ty in distant ages*. that the bulk of the Jewish nati on should from the beginning have been hostile to it % while at the same time the belief of such num bers of them, prejudiced as they must, all have been against it, is an abundant proof of its truth. But when, by the long continued enmity of the Jews to the christians,, it shall be sufficiently evi dent, that it was no scheme of that nation in gene ral, and that, so far from giving itany aid in its in fant state, they discountenanced it as much as it was in their power to do it ; if ever they should be converted to Christianity, before or after their re turn to their own country (both which events are - foretold in, the. spriptures) it will be such a clear fulfilment of prophecy, as it seems probable that no power of incredulity will be able to resist ; and then, as Paul says, Rom. xi. 15. If the tasting away of the jews be the reconciling of the world, Y 4 what 348 A PtSCOURSE -ON "TTTB what shall the- receiving of theftl fc,Tkftilfe fioin the dead'? I shall conclude this part cffmjr "HistoTfrs^ivrthr bbserving, that the tnitti of christiariity is fouft9e"8 upon plain facts, such as itny persons who -"had the use dfthefr senses •rriig'ht 'be jridgesof. ''Qpi- niens rof other Irinds^menrrtay ^become sb ftffiy'pei''" sPaded-®f, -as-^vepJte'die for them, as wellas-chrisk* tlans 'have done for ¦their religion'; htifiheh ""the? ntiturt'-andgrouftd'df 'iheh- faith have been •diffep- Crit ; they 'having 'been-either rttisTed by 'an "implich faith\n^krsdAs who 'they 'thougHtcbdidTidt ttris- fearl them, or by reasoning wrong. "That "Maho met, for example, 'orSwed"erib"org,'had divirie mis sions, many might beinduced to "believe on therr own cortfirJettt-assertions, 'havinga-good opinion 'bF me men ; or "they might imagine that the con quests of Mahomet and his followers, could not have been so great and so rapid, if liis pretensions had not' been well founded. But Is tliis such %'thH of evidence as that on which we Defieve the friitn of christiariity, which neither' requires 'that'implicit faith be given to any person, nor any reasoning, except the plainest of all, viz. fhatlf any person do such Works sas'Ood' only could enable him to do, he riiust be empowered by 'God to do them, and the REStfRRR'tiTl'O^ &P IJES&3. £g$ tifc^-fidfetock-bf their own senses fchat'surjh" woric& were done ? The truth of Christianity rests on th© evidence 'Of 'such vis'rMe *aaiifcs of divine power as the mstarit touring of the most dangfenauis disor ders/ aiid^he raising of persons, andespecklly aff Je^o S-nihiself, from a state. of actual death, withm- speet to whidh men wrtioliad only 'eyes,ear6 aad crftier PaliuS-S'l 'senses, notddnot possibly Jbe deceive ed ; Whereas no visible miracle of any kind was so much as pteterideti to hy tejiher Mahomet or S we- dePboi» "eacter. Some are so incredulous as to say, that, admit ting all the facts recited in the gospel history, viz. that the apostles,, and other disciples, of Jesus, had no doubt of his resurrection,, and that their previ ous incredulity was overcome by the most satis factory evidence ; yet that it was more probable- that their senses, that of feeling, as well as those of seeing and hearing, were repeatedly imposed upon,,. than that there should have been a proper resurrec^ tion of a man who had been deadi But such a deception as this could not have been effected without a miracle ,. and for what end could such a miracle have been wrought? As it had all the ef fect of a real resurrection, it is liable to all the same objections, and therefore if the one was produced^ the other might be also. : If any person will say either that the appearances recorded in the New Testament are no proofs of a real resurrection, or (which has also been said) that the real resurrection of Jesus would be no proof ofhis divine mission, and ofthe truth ofhis religion, so that we could not thence infer the cer tainty of pur own resurrection, they must be so constituted, as that no evidence whatever can pro- ''-' duce RESURRECTio'N 'OF 'JESUS.' 3&t duce that conviction in their minds. ! The Divind Being himself (arid I mhsi ipthis argument supV pose that there is such a Being) could not do*lt;. fbr all that he could do to'attest the divine mission of any person could only be his enabling him to work miracles, or to do' such things as only he himself, the author bf nature, could do. But no person, in the age of the apostles, or ariy subse-„ querit one, ever believed the facts, and doubted the Conclusion ; so that the miracles were fully ade-» quate to the purpose of them ¦, and since all merr are no doubt constituted alike, the present objec tors must be under the influence of a prejudice that nothing can overcome, and must be a case exactly similar to insanity. I now proceed to shew that the solution of such difficulties as these, respecting the truth of reveal ed religion, may assist those who have similar diffi culties with respect to natural religion ; arid all great moral truths have, directly or indirectly, a' connexion with each other. ' Now it seems to be impossible for any person to be convinced by historical evidence, which is the most intelligible of all evidence whatever, of the miracles, the death, arid resurrection of Christ, and at the same time to have any doubt J ofthe be ing i!t53 A- DISCOURSE ON THB - kig and the providence of Gon; because the one evidently implies the other. If Christ actually wrought miracles, and> after dying, rose from the dead* there must have been" a power that enabled him sb to do r and this must haye been an intelli gent} or a designing, and, & benevolent power; tho, laws of nature having been changedfor great and. good purposes. It is in vain for any person to-say, as some how. ever have done* that till we are satisfied wifeh re spect to the beipg. of a Gody which, in the order of natufe, is the first of alt religious u-uths, it is to no purpose to" inquire into the evidence of Christiani ty. For though it be most convenient to %each\ and to consider, any system of truths iu a certain order, the discovery of them is altogether indepen dent ofthatordsr^ In this case, the first may tfe IdsifOnd the last first. An Englishman^ for example,, may say, and plausibly enough, that he ought to understand his own country, before he explores any other. But it may happen that he shall be carried to Asia, Africa, or America, before he can have seen much of his own country, and thereby have a better op portunity of exploring them /hari his own. Or„ Considering, the sun as the centre of our system he R-gSrU-RRE^CTrlOiN PjF .jfeEaus. $££ Hue imigfa* fejiej.that, till *we )k##w- what that gffiat ^ssdyia, it^sabsuiidtp givjg. m^ishatten'iiipjkto *fee fkwlh iKbiqh .depend unon.it. £tt*>in ithisway he might cltne^nd die wiAoutacquiy}pg*anyjlc»p3irf •Jgdge pfthgui at all. Even ,tfoe several $m°f$k ©ss-inge^inetry may be fcaspsd lp.fr very $fen/: order, ?tS die difeept treatises ©nth3* branch o/ $eien$e evince,, #ndyet be ,# eqpa^y weliupderT stood, at the last Jn )*ke mapper ,may imep a^taj^ to the_k^p^}e4gprpf-God, ^Pd Qfdfesm, An atheist is a person who believes that there is ¦ftp Being iwho-eslablished the present-ordgpOjf na ture, ;bpit (that all things have always {been, %%£hg£ npw are, and .thatall deviations ;fromihis;«rde^ are absfllutely^impp^sibte, and, therefore ipcMedibie, ^pnsegpenjly,.any clear proof ofjuXactpjl dc,viat|- op from this order of nature py^t^rp^.his whofe system* The atheist says that, since we must sufipppiC spmejthjng.to,ha.ve.b£en«nsca«s^ wetma§J just ag well; content ourselves. with saying that th© present visible system had np, Cause, as.supposg thji| something still greater tiiap tjiia; system;, and tine pause of it, had no. cause;, siuce by ascending; Tugheii, we get no. nearer to the solution of oar great difficulty, viz. th^-coMse of w/fot: exists' But the ¦354 a nis'eOu'R's'E on T-tffc -'fhg"proof of any miracfeisi decisively in favour of the actual ¦existence of a power unquestionably "above the common course of nature, arid different from it. This is no less than a demonstration; that tlie Reasoning ofthe atheist, however specious, is in fact wrong ; and that, difficult as it may be to conceive the self-existence, as we say, of a Be ing greater than the visible'universe, such a Being certainly dofes exist. I shall endeavour to. make this argument still plainer by an illustration. :r Let a person unacquainted with clocks, watches, arid other .machines', be introduced into' a room containing many of them, all in regular motion. He sees no maker of these machines, and knows! nothing of their internal structure ; : arid as he sees theni all to move with" perfect regularity ;¦ he may say,- on the principles • of the atheistical system, that they are automata, or self-moving riiachiiies ;' and so long as all these machines continue in regUr: lar motion, and he knovys nothing ofthe making of them, or the winding of them up, this theory may appear plausible. But let us suppose that, coming into this room again and again, and, always attending to the ma-1 chines, he shall find one of them much out, of. or, der, and at length its motion shall intirely cease ; but -RESURRECTION OF JESUS. 3£5 ""but that, after continuing in this state some time, he shall again find it in perfect order, moving as eyer. Will he not then conclude that some per son, whom he has not seen, but probably the ma ker of the machines, had been in the room in his absence f The restoratiou of motion to the disor dered machine would impress his mind with the idea of a maker of them in a much more forcible manner than his observing the regular constructi- , on, and uniform motion ol them. It must con- yince.him ofthe existence of some person capable ol regulating, and therefore probably of making, these machines, whether he should ever see this person or not. . Thus do miracles prove the existence of a God in a shorter and more satisfactory manner than the observation of the uninterrupted course of nature. If there be a Being who can controul the course of nature, there must be one who originally establish ed it, in whatever difficulty we may still be left with respect to his nature, and the manner of his ^existence. We are compelled by a greater diffi. . culty to admit a less, though acknowledged to be great. At all events, we see in miracles that there certainly exists a Being superior to ourselves, or any thing that is the objept of our senses. And '^|0 -.4 "f ^SepiUfi^ft KM* -T~lfr« ApA thus i^ demonstf^ed the. wisdom of thf gener^plap of divine proyidence^, in -Ordering that the laws pf nature should, npjt alwrays proceed without ipter-ru prion, hut iaproyiding that the at tention of maiikind should .-sometimes be, arrested by mira.Gulp.us eyepts..; since they, arp eniinentiy calculated to kad the minds, pf men to, the consi deration of a superior Being, as the caus,e of aj[ events, ordinary and extraordinary.. Thus also ia evident the folly and ignorance of those, whg think all miraculous events to be so absurd, as,to be jn their own nature incredible, and therefore that no evidence in their favour can deserve the least atten tion. If the reverence of mankind fbr their maker be of any use, or pf any consequence to .their hap piness, which undoubtedly it is, opcasional jmml> cles have the greatest propriety,, and therefore great antecedent credibility, thpugh^ll the particu lar facts require, very eircprpst^ntial .eyjdglK&j be^ cause they are not of frequent occurrence, I now come to draw some practical, infereja^e^ frpm the doctrine of, thp, resprrectiop of Jesps- Sych i is the evidence of, the resurrection of Je- sus, exclusive pf. the general eyidenceof christiani. ty, or of the puracles of Jesus, and thpsp of the. apostles aftpr hirn, whichare p.1^0 another cppfirrn- ation. RESURRECTION OE JESUS. $57 ation of the trudi of this one great event. And, sureh/v it appears: that the circumstances attending the resurrection , of Jesus were so ordered by di vine providence, that it is not in the power of man to imagine any change in them that, according to the known laws, of evidence, would make it more credible thap it is with, respect to distant ages. Every objection that has hitherto been made to this evidence has led to a more rigorous examination ofthe circumstances ; and the consequence of this, lias always, been an addition of light upon the evi dence, and a greater confirmation ofit. We are dierefore , abundantly authorized to consider our faith as founded upon ,a rock, which no future ob jection will be able to shake. Since,. therefore, we may.consider it as a certain and unquestionable fact, that Christ is. risen from the dead, we may likewise, with the apostle, consi der him as the first fruits of them that sleep, or. that his resurrection is a pledge and assurance of our own, which it is the great object of Christianity to ikprceV Christ is called the first fruits, and these are the forerunners of a general harvest. After wards, says the apostle, they that are Christ's, at his coming. For Christ has only left the present scene for a time. If there be any truth ip the fact* Z the 358 A DISCOURSE ON THE the evidence of which has now been laid before you; he will certainly come again, and that with power and great glory, .to raise the dead, and to give unto every man according to his works. Let us, therefore, my christian brethren, be con* tinually looking for this great, event, this great day of God, as it is sometimes called. For to all of us it is nigh; even at the doors. Long as the sleep, of death may really be, it will appear to each of us to lie only a moment. In death we, as it were, only shut our eyes upon this world, and immediately open them in another, with the brightest and most glorious prospects, if our conversation has been such as becomes the gospel, but with the most gloomy and dreadful ones, if this great light hath' come into, the world, and we have loved darkness ra ther than light, because our deeds were evih The mere profession of Christianity will avail us nothing, because it lays us under stronger obligate ons to a virtuous life, and therefore will aggravate" our condemnation if we do not live as, by ranking * Avith' christians, we profess' to live. Better, far bet ter, would it be for us, at the day of judgment, tobp able to say we had ne.yer heard of Christ, than «#, ming the name of Christ, or professing his religion,' not to have been thereby led to depart from iniquity, and RESURRECTION OF JESUS. 559 '"and to be to him a peculiar people zealous of good works. '"" 'Christianity Is much less to be considered as a system of doctrines, than as a rule of practice. 'Nay the doctrines themselves (the chief of which is that of a future state of retribution) haye no other 'object than the regulation of our lives." What the .great duties ofthe christian life are, Ave are all suf- 'ficiendy acquainted with. They are comprehend ed in two great precepts, the first of which is the love of God with aH our hearts, implying an entire ^nd chearful devotedness to his wUl, indpihg and in suffering, in life and in death. And t he second is tiie lOving of our neighbour as ourselves, implying a readiness, in all cases, to do to others as we shou id (think it right that they should do to us. We should all habitually consider one another as bre thren, the children ofthe same great universal pa rent, the care ofthe same benevolent providence, as training up in the same school of moral discipline here, and as heirs together of the same glorious* hope of eternal life hereafter. To fit us for these devotional and social duties, .we should also be careful to exercise a constant government over our appetites and passions, that, Z 2 a» 360 . A -DISCOURSE, &C as the apostle says, we may preserve ourselves as the unpolluted temples ofthe spirit of God. Thus, my christian brethren, knowing our duty, happy shall we be if we do it ; that when our Lord, after his long absence, shall return, to take an ac~ count ofhis servants, when our eyes, and when every eye, shall see him, we may have confidence, and not he ashamed before him at his coming; but having duly improved the talents committed to each of us, may hear from his mouth the joyful sentence. Well done, good and faithful servants, enter ye into the joy of your Lord. a us 381 TNE IMPORTANCE OF FREE INQUIRY. He that hath ears to hear let him hear. Matt. XIII. 9. XN these words our Lord several times addressed his audience, in order to summon their utmost at- tentiori to his doctrine. It was a call to make use Pf their reason, iP a case in which it was of the greatest consequence to apply it, and in which they were likewise capable of applying it with the great est effect, viz. the investigation of religious truth. Hear and understand is another of his modes of calling the attention ofhis audience to the instruct tion that he gave therii. And wheii he thought them deficient in their attention to his doctrine, and they did not appear to understand what he laid be fore them, he was not backward even in his re proaches ojp that account. Are ye yet also without Z 3 under- h&2 TffE IMPORTANCE ¦understanding? Be* ye not- yet understand f His language that he once made use of, evidently im plying some degree of surprize and displeasure. Matt. xv. 16, 17. And even in a case of conside rable difficulty, -viz. the right application of scrip ture prophecies, he said tothe twO disciples going to Emmaus, 0 fools, and slow of heart, to believe all that the prophets have spoken, Luke xxiv. 25. The apostles contiaued the same earnest addres ses to the reason oftheir converts, and Paul in par ticular gave the greatest exercise to the under standings of his hearers and readers, by very ab struse argumentation on subjects relating to reli gion. His epistles to the Romans, to the Galati ans, and to the Hebrews, are chiefly argumenta tive ; and those to the Corinthians, and some others are veiy mil ch so. For, after the death of our Sa viour, new cases had occurred, and new difficul ties had arisen, for which the ipstructions he had given them were not sufficient. And had the a- postles continued to live to the present day, other cases would no doubt, have occurred, in which tlieir own reasoning powers, and those of their dis ciples wbuld have foundcontinual exercise. Indeed,, it seems to be the design of Providence that the present state should be a theatre of constant exercise OF FREE INQJJIRY. 363 exercise and discipline, and that, not of our passions only, but also of our understandings; that we may jnake continual advances in knowledge, as well as in virtue ; to prepare us, no doubt, for our proper sphere of action in a future world ; in which, we may assure ourselves, we shall find abundant exer cise, as well for the moral virtues that we acquire here, as for that habit of patient inquiry, and close Investigation of truth, and likewise that candour with respect to those that differ from us, which it is our duty to acquire and cultivate here below. Man is a creature whose dbtinguisbing excel lence is the reason which God has given him, no Jess than his capscity for moral virtues. The per fection of man, dierefore, must consist as well in the improvement of his reason, and the acquisition of knowledge, as in the attainment of all moral vir<- tue. We should then always keep our attention awake to every interesting subject of discussion ; and whenever religious truth is direcdy or indirect ly concerned, imagine that we hear our Saviour himself calling out to us, and saying, He that hath ears to hear let him hear. The subject of free inquiry, I am well aware, is a very trite one, and especially as one of the usual topics of the fifth of November, on which it is cus- Z 4 tomary 364 THE -IMPORTANCE tomary to call the attention of Protestants to the use of their reason in matters of religion, in order to vindicate the principles of the reformation ; and also farther to assert out liberty of disseritirigfrbni the established religion of this country. This has been done sP often, that many persons may think it a worn out and useless topic. They may think that the refortnation has been abundantly vindicat ed, and that now we have riothing to do but to re*. joice in that liberty in whidh the exertions of bur ancestors, and the favour of divine providence, have made u s free. Dissenters also may thinkthe principles of their dissent from1 the-establishment of their country sufficiently vindicated ', and that now, we have nothing to do, but joyfully to acqui esce in our greater liberty,' only being ready to oppose all attempts that may be made to encroach upon it. This, however, is the language of those who think they have acquired all useful religious knowr ledge ; whereas it is probable that this will never be the situation of man, not even in a future world, and mu ch less in this. In natu re we see no bou nds to our inquiries. One discovery always gives hints of many more, and brings us into a wider field of speculation. Now why should not this be, in OT FREE TNqUIRY'y 365 in some rrieasure, the case with respect to know ledge of a moral and religious kind ? Is the com pass of religious knowledge so small, as that any1 person, however imperfectiy educated, may com prehend the whole, and without much 'trouble? This may be the notion of such as read or think but little On the subject. But of what value can! such an opinion be ? If we look back into ecclesiastical history, (which is itself a study no less useful than it is im- riiense, and despised by none but those who are ig norant ofit) We shall see that every age, and almost every year, has had its peculiar subjects of inquiry. As one controversy has been determined, or suffi ciently agitated, others have always arisen ; and I will venture to say there never was a time in which there were more, or more interesting .objects of discussion before us, than there are at present. And it is in vain to flatter ourselves with the pros pect of seeing an end to our labours, and pf having nothing to do but to sit down in the pleasing con- teriiplation, of all religious truth, and reviewing the intricate mazes through which we have happily traced the progress of every error. If, indeed, we confine ourselves to things that are necessary to salvation, we may stop whenever we please, 366 THE IMPORTANCE please, and may even save ourselves the trouble of any inquiry, or investigation at all. Because no thing is absolutely necessary to acpeptance with God, andfuture happiness in some degree, besides the conscientious practice of the moral duties of life. What doth the Lordjhy God require of thee, but to do justice, to love mercy, and. to walk humbly with thy God? But, certainly, we may mislead bur- selves if we restrict our enquiries by this rule, ast according to it, Christianity itself may be said to be unnecessary. For dp any of ps think tliat a virtu - Ous, heathen will npt be saved? Paul says, that they .^o are without the law of Moses shall be judged without that law. T? heyjhaye the law of nature,, and of conscience, and will be judged by that. . But, notwithstanding this, be thought it a great privilege to be a Jew, and a greater still, as it certainly is, to be a christian ; and there were ques tions relating to Christianity to which he thought it proper to give his own closest attention, and to invite the attention of others. The manner in which he addresses the Galatians, the Corinthians, and the christians of other churches, on the subject of false doctrine, is equal in point of energy with ( thelanguage of our Saviour, he- that has ears to hear let him hmr ; and that ofthe apostle John; in whose of free iM^uiar. 367. flhose time error had spread wider, and taken deep er root, is still stronger. Do not these great exam ples then, justify the most vigilant attention that we can now give to the purity of christian doc trine ? As new errors and mistakes are continually aris ing, it is of importance that these be corrected, even to keep the ground that we have already got ; aud it may well be presumed that the great corruption in doctrine, discipline, and worship, which began in the very age ofthe apostles, and which kept ad vancing for the space of near fourteen hundred years afterwards, may furnish matter for the \ifaf- rious and spirited enquiries of a later period than' ours. We have seen, indeed, the dawn of a refor mation, but much remains to the light of perfect day ; and there is nothing that we can now allege as a plea for discontinuing our researches, that might not have been said with equal plausibility at the time, by Wickliff, by Luther, or by later re- forrners,' who stopped far short of the progress which you who now hear me have made. We Ihink that they all left the reformation very imper fect, and why may not our posterity think the same concerning us ? What peculiar rightfiave we to say 368 "fKE IMPORTANCE say to the spirit of reformation, So far shalt thou g» and no farther . Luther and Calvin reformed many abuses, es pecially in the discipline of the church, and also somegrPss corruptions in doctrine; but they left other things, of far greater moment, just as they found them. They disclaimed the worship of saints and angels, but they retained the worship of Jesus Christ,/ which led the way to it, which had , the same origin, and which is an equal infringe ment of the honour due to the supreme God, who has declared' that he will not give his glory to ano- the£ Nay, the authority of the names of those re formers, who did not see this and other great er rors, now serves to strengthen and confirm them. For those doctrines of original sin, predestination, atonement, and the divinity' -of Christ, which -de serve to be numbered among the grossest of all er rors, are even often distinguished by the appellati on of the doctrines of -the reformation, merely be cause they were* not reformed by those Whor have got the* name of the reformers ; as if no others could have a right to it but themselves; whereas, excepting the doctrine of atonement (vvh/ch in its full extent was an error that originated with the re formers themselves, who Were led into it by an im-' moderate *-F FREE INQUIRY. ,365 moderate opposition to the popish doctrine of me rit) they are,- in fact, the doctrines, of the church of Rome, which Luther and Calvin left just as they found. v : It was great merit in them to go so far as they did, and it is not they, but we who are to blame, if their authority induce us to go no farther. We gheuld rather imitate them in the boldness and spirit wh% .-which they called in questioned recti fied, so many long established errors ; and, availr jng.purselves pf rheir labours, make farther pro gress than, they were able to do. Little reasop have we to allege their name, authority, apd exam ple, when they did a great deal, and we do nothing at all. In.this, we are not imitating them, but those who opposed and counteracted them, willing to keep things as they were, among whom were ma ny excellent characters, whose apprehensions at .that day were the very same with those of many ,very good and quiet persons at present, viz. the feat pf "moving foundations, and overturning Christianity ^tself. Their fears, we are now all sensible,, ¦ were groundless, and why may not thpse pf the. present age be so too ? ,i .Dissente.rs, who have no creeds dictated to them by apy civil governors, have, nevertheless, at this day 370 ' THE IMPORTANCE day no less need of such admonitions as these thah members of established churches, because they may have acquired as blind ?n attachment to the systems in which they were educated as the mem* bers of any establishment whatever, and may be as averse to any farther improvement. Indeed, a si* milar temper is necessarily -produced in similar circumstances, while* human nature is the same in »s all -, and therefore a person educated a dibsente* .may be as much a bigot as any p;rt,on educated a churchman, or a baptist ; and if he now be what he was brought up to, the probability certainly is* that had hebeen educated differeritly, his prejudi ces would have been no less strong, though in tirely different ; so that- the rigid dissenter would have heen as rigid a baptist or a churchman. > No person whose opinions are not the result of his own serious inquiry can have a right to say that he is a dissenter, or any thing' else, on principle; and no man can be absolutely sure of this, whose present opinions are the same with those that he was taught, though he may think, and be right in' thinking, that he sees sufficient reason for them, and retains them on conviction. This, however, is all that can be expected from any man. For it would be most absurd for a man to adopt new opu {lions, OF FREE INqUIRY. 371 nions, opinions entertained by no person besides .himself, merely for the sake of proving that he has. genially thought for himself. But still, thinking as: others have thought, and for reasons which o- thers have given, is noproof of a man haying thought for himself, and therefore will not authorize his. censuring of others. Such a person may have the true spirit of inquiry, he may have exerted it, ano» have found ihe truth ; but he is incapable of giv ing that satisfactory evidence of it which can be gi* ven by one, whose present sentiments are difierent from those in which he was educated, and which* he could not have learned but from his own re searches. -..-, • ¦ K:^ How few then among you who were educat ed dissenters can have a right to say that you would 4iave been dissenters if you had notbeen soeducat- 'ed ? It- is more than I worild presume to say con cerning myself. -¦ If those persons who now dislike the spirit of innovation were to go back in history^' and place themselves in every age cf reformation ; still censuring that spirit which always gave of fence in its day (being always^ the rebellion of a /e'p.against the authority of the many J they could npt stop till they came to the heathenism of our . ., ,. barbarous $72 .THE ^MPPRTA^NCE. barbarous ancestors. For it was theJbpld-spirit pf inquiry that rpade.iherp christians. . Let all tjiose who acquiesce in any system ip winch they were educated, or which they hay# learned from others, consider that, in censuring more-modern innovators, they are censuring the spirit. Sind example pfrthe very persons whose opi nions they have adopted, and of whpse name they niake their boast ; and that if it Iwlnptjjeenfer that.yery spirit which. they now pensprc, only ex> erted a century or two ago, their, own opinions Wppld haye been very different from what they now are.. They ought, therefore, to respect the princi ple, even though it should lead sopie into, error. If the. spirit pf inquiry that carries so rne to Socini anism be vVrpng,, that^^hich carries others to Ari,- anisrri is no less so ;t apd if Arminius is to be con demned for abandoning the doctrine of Calvin, Calvin himself must be condemned for abandoning the doctrines of popery. It is the spirit of inquiry which, if error be established, necessarily leads to innovation, that every' man who ranks himself with any class of christians now existing, must com-' mend in some person or otner. And if it was reap "~ ¦ -u > - - x, >. - '** "'-' '' . .'' ' '¦': '' .".'' ' ly commendable in the person whose opinions he adopts, it cannot be censurable in the person whose opinions OJ ¦ TRITE "MrtyWRT. 373 opinions he does not chUse to adopt.' The same spirit of inquiry is in itself equally commendable, or equally censurable in all, and whether it lead to truth, or to error. It will be said, Is at not possible for the spirit of inquiry and innovation to be carried too far ? Does liberty never degenerate into licentiousness ? Ad mitting this, who is the proper jpdge in the case, when all are equally parties ? The Papist will say that'the Protestant has gone too far, the Calvin ists will say that the Arminians are to blame, Ar- minians will condemn the Arians, apd the Arians the -i Unitarians^ and even some Unitarians may condemn those of their body, who differing from them in some respects, have not as yet got, but may hereafter get, some other name. In fact, there is no reason to be alarmed at aU irt ilie case. Truth will always have an infinite ad vantage over error, if free scope be given to inqui ry. It is very little advantage that any superiority of ability can give to the cause of error, and cannot be of long continuance ; not to say that the probabi lity must always be, that a man of superior ability will discover the truth sooner than one of inferior talents; industry, aud all other qualities being equal between them. A a >Buit S74 "THE TMFORTAtfGE 'But the consideration that will perhaps contri bute most to allay the apprehensions of serious and Well intentioned persons, with respect to all theo logical conPover&ies, is that nothing oh which fu ture happiness depends is concerned in any of them. Much more than has yet been -called in question may be given up withopt abandoning. Christianity ; and every thing that has yet been. done towards stripping -our religion pf its foreign incumbrances has contributed to making; many value it the more ; and consequently, by giving it a firmer hold on men's understanding and belief, tends to give it a greater influence pver their affec tions and practice. There are, likewise, some other considerations, by means of which those persons who are pot them selves much given to speculation, and who are apt to,be alarmed by the suggestions of-others^may relieve themselves from the fears they entertain on these occasions. One is, that no principle or tenet is really dangerous that does;not .affect men's be lief in the righteous moral government of God, and a state of rewards and punishments hereafter, be- cause this is that. religious principle. which has the greatest influepce on the conduct of men: Other principles, indeed, have an effect, in contributing. to- OF FREE IN'OtJIRti 57^, to make us regard our governor and judge", and* the maxims ofhis administration, with more satis faction, and therefore may make religious obedi ence more pleasing,. and they deserve our seal and attachment on that account. Other principles again tend to make our religion approve itself to the reason of mankind, by reriioving from it what is manifestly absurd, or highly improbable and re volting; and therefore niay recommend Christiani ty to those who are at present prejudiced against it, arid they deserve a large portion of our zeal on that account. But still the great thing, with respect to theprofessor of Christianity himself, is his firm be lief in a righteous moral government, and a future state of retribution, because these are the things that chiefly influence mens' conduct. In reality,; there cannot be any better rule of judging in this, case than that of our Saviour, By their fruits shall ye know them. Consider then the tempers and conduct Of those persons whose oqini* onsafe said to be dangerous. Are they worse than other persons ? Have they less piety toward* Gpd, or less good will to men, or are they more in dulgent to their appetites and passions ? If this capnotbesaid of them, but on the contrary, their; conduct be as unexceptionable, and exemplary, as A a 2 that 376 THE IMPORTANCE. that of other christians, assure yourselves that there Is no more real danger in their principles than in those of others. They cannot be bad principles with which men lead godly, righteous, and sober lives. I do not, however, desire you to be determined. by the observation of a single person, or of a few persons; because there may be causes oftheir good conduct ipdeperident of their principles ; as there may be causes of bad conduct in those wh© hold good principles. But observe the general character of the sect, or denomination, whose prin ciples are censured ; arid if it be not worse than that of others, assure yourselves that, whatever may be die viees or virtues of individuals, the ge neral principles ofthe sect are not more unfavoufi able to virtue than those of other christians , and therefore, that there is nothing in them that ought to give you any alarm. But 'if, independent of practical consequences', you consider speculative principles only, and all your fears be for Christianity \ it should be consil dered tliat eVery man is a christian who believes the divine mission of Christ, and. consequently the truth of his religion. And, for the reason given Ibefore, the only essential article of his" refigioh is the Or TREE INOJ7IRY. 377 fhe doctrine of the resurrection of the dead. Who Christ himself is, personally considered, is riot, of itself, of any consequence, but only whether he be sufficiently authorized by the God of truth to teach what he did teach in his nariie. If such doctrines be taught concerning Christ, personally considered j as men of sense will not readily believe, if it be in sisted on that he is almighty God, the maker of the world, or any thing else that will seem to be either Impossible or highly improbable (by which many^ persons may be indisposed to receive Christianity, and especially the great bodies of Jews and Maho* metans,.:.who keep strictly to that most important doctrine of the unity of God)- every rational chris tian ought on that account,, as *ell as others, to exert himself to refute such notions, and to prevent the spread of them. But still we ought to bear ia mind, that any man is intitled to trie appellation of a christian who believes that Christ (whether he was himself God, or man, or something between God or man) had a commission from God, that he died and rose again ; and: who, in consequence of it, expects a general resurrection' and a life of retri bution to come. But shouldfree inquiry lead to the destruction efchristiapity itself, it ought riot on that account to Aa3, hfe- 378 THE IMPORTANCE^ be discontinued. For we can only wish .for th* prevalence of Christianity on the supposition of its being true; and if it fall before the influence of free inquiry,, it can only do. so in consequence of its not being true. But every man who is him self a serious believer in, Christianity, must have the most perfect confidence in its truth. He can have, np doubt of its being able to stand the test of the. most rigorousexamination, and consequently he can haye no motive to. be unwilling; to submit it to that test. None can well be enemies to free, inquiry but tho.C' who, not believing Christianity, otvat feast strongly suspecting that if may not be true, yet wish to support it for some private and in-, forested considerations ; like those who lived by the trade of making shrines, fpr the goddess Diana,, xyho vyere interested in the support of her worship at ail events, whether they themselves, believed ip her divinity or not j because by that craft they got, their wealth... But this is an argument that cannot much affect any besides members of, civil estab* lishments of religion. Ypu, my brethren, have no interest whatever in tlie support pf Christianity, if it be false ; and your ministers, very little. We, therefore, as dissenters, shall be absolutely inexcu sable if we be not friends to free inquiry in its ut. most of free iNqurRr. 379 most extent, and if we do not give the most un bounded scope to the use of our reason in matters of religion*. It is the great principle on which our cause rests, arid without which it can never be worth supporting at alL By all means, then, be so far consistent, as chris tians, as protestants, and as dissenters as to give the greatest encouragement to free inquiry in mat ters of religion. Do you , who have leisure and ca pacity,, study the subject of religion,: the nature of its evidences, and' every circumstance relating to it. No subjects of inquiry or speculation, within.. the reach of the human faculties, are so great and interesting as those which, in the most distant manner, relate to the revelation of the will of God to men, respecting our conduct here, and our ex pectations hereafter. The ultimate object of the whole scheme gives, a dignity to> comparatively lit tle things- belonging to it ; and no studies, are in- their- nature, capable of becoming more pleasing and satisfying to the mind tharr those of theology.. For this I may venture to* appeal to the experience of all those who* in. consequence of having a taste fofthese studies, as well as others, and of having; made real proficiency in both, are [ the only compe tent judges in the case. Their , being the chosen A a 4 studies 380 T»E IMPORTANCE studies of Newton and Locke, forthe greater arrdf more valuable part of their lives, clearly shews that they considered them as superior to those of ma thematics and natural philosophy in the one ease, and of metaphysicks, and various other liberal pursuits, in the other; Compared w^h this testi mony,- so emphatically given-, by the actual, em ployment of their time, how contemptible is the opinion of men whose studies have been confined to polite literature,, natural science, or that of men of the world, who cannot pretend to any know ledge ofthe subject on which they pass their hasty censures. You who have' fortune, but little lei sure, or capacity, for such kquirics yourselves, at least; encourage them in others.- Give assistance to their labours^, and you will have a better right to enjoy the fruits of them, though, you may riot be qualified, in any other respect, to contribute to their, success. •.-,-,: » . Do ypu* in general, who are private members of christian societies be, at least, so far the friends of free inquiry, as to throw no obstructions in the ^WM **¦ . Alfpw your ministers the liberty that you take yourselves,; and take no umbrage if, in consequence of giving more attention to matters of theology than you have leisure, for, they should entertain OF FREE XNQ&rgr. S8l t»tertam opinions different from yours, provided that your agreement on the whole be such, as that tlieir services are useful and edifying to you. Af* ter a laborious and perhaps hazardous cpurse of inquiry, of the difficulties of which you can hardly be aware, it is no great hardship upon you to give them at feast a dispassionate and attentive hearing. They cannotjfan:? any opinions upon you. You will' still hare the power of judging for yourselves ; and without hearing you. cannot have evert the means of forming a right judgment. And where an agreement cannot be had (arid -few persons who lseally think for themselves wilfagreein all things) you may exercise that mutual candour, which is «f more -valud than any agreenacrttin speculation. , If your.ministers be men of sense, and have any knowledge of human nature, they -will not trouble you, from > such a place, as this, with speculations into which you canPot enter, or the discussion of questions that are not bf some importance to our common christiariity. But. you mayeasify sup. pose, that, giving more attention to' speculative re ligion than you have leisure to do, they may see the importance of certain articles in a stronger light than yoU will at fir& be aware of; and that will justify therii to themselves, and ought to jus tify 382 TOE IMPORTANCE tifyfherii to you, if ' they propose those articled with siich evidencP'as strikes tlieir minds in their favour, and With a zeal which they may think they deserve. It is indeed their duty* in the sight of God, to inculcate upon you whatever they shall think to be of importance1 to, yon, as members of christian sppietie^, whether you receive it well or ill. There are many things which they may think to be highly interesting in speculation, and proper foe your consideration in your cloaets, which they would not think of proposing promiscuouslyfrom? the pulpit, not being pf sufficient importance, and the minds of all not being sufficiently prppared&r< them**- But tliere are some errors of a speculative. nature, such as those respecting the unity of God, and theequity ofhis moral government, which have* taken deep root among common christians, and which are perpetually inculcated from Other pul pits, .with respect to which it becomes us topppose zeal to zeal ;. and every, roan who has ears to hear, should be caJled.upon to hear and understand.; be% cause every man who has ears to hpar, and the' most common understanding may be made to see the absurdity and the mischievous consequences of such doctrines. The minds, therefore, of the commonet* OF F&EE INQJTIRT." 383 ¦commonest- people onght to be enlightened, and their zeal excited, with respect tothem. Let it appear that we, as well as others, despise what we think to be despisable, and abhor whatwe think -to be shocking. .., : Let those, On the other hand, who are bold in Speculation, bear with those who are not sb, especi ally those who are in years, and who have not beeri much in the habit of diligent inquiry. Goddoes not give the same -disposition to every man ; nor indeed does the pur-pose of his providence admit of it. Long prejudices are also always, or at least generally, to be treated witlrtehderhess. Besides^ as it is happy ' for the cause of truth that some should be forward in IpeeiilatiOii, it is ndless hap: py that others should be backward to receive new opinions ;; as, in consequence bf this," every thing is more thoroughly canvassed ; arid it is only after a- due course of discussion, in which every objecti on shall be brought forth, that there can be any probability that the- reception of any truth will be lasting. A truth that has never been opposed canPot acquire that* firm and unwa vering assent, which is given to that which has Stood the test of a rigorous examination. ¦A* S84 fHE IMPORTANCE As we call u pon eveiy man that has ears to hear,. that is, to judge, we must be prepared patiently to bear with the result of that judgment, whatever it is.. If we invite examination and discussion, we should take the consequences of it, without com plaining. If the cause for which we contend be a good one, it will stand its ground; and if other wise, we ourselves ought to rejoice in the fall ofit. To conclude, whether,, in searching after truth,. or in judging of it, let us give one another all the aid and assistance thaj we can. » remembering that we are all frail and fallible creatures, liable to- mis takes, and to faults more dangerous than any mis takes. Let it, therefore, be our greatest care .tv provoke unto love and to good works, to exhort one: another daily, while it is called to day, lest any of us be hardened through the deceitftdness, of sin. With respect to opinions, the time is coming that. will try every man's work what it is, whether we are now building upon the foundation ofthe apos tles and prophets with suitable and durable mate rials, or such as will not bear the fire. And, with respect both to speculation and practice, let it be our great object so to acquit ourselves here below, in the absence of our Lord, that when he shall re turn,, «* FREE urojMKt* 585 turn, and take an account of his servants, we may be found of him without spot and blameless, and not be ashamed before him at his coming. F 1 N 18, CATALOGUE OF BOOKS WRITTEN BY Dr. PRIESTLEY. 1. f ¦ *¦ HE History and present State of Electri- J. city, with original Experiments, illustrat- , «d with Copper- Plates, 5th Edition, corrected. N. B. A continuation of this work, with origi nal Experiments by Mr. Nicholson, in 1 vol. 4to. is in the Press. — The Continuation will be sold •alone. "' 2. A Familiar Introduction tothe Study of Elec tricity, 5th Edition, 8vo. 3. The History and present State of Discoveries •relating to Vision, Light, and Colours, 2 vols. 4to. illustrated with a great number of Copper- Plates. 4. Experiments and Observations on different Kinds of Air and other Branches of Natural Phi losophy, connected with the Subject, 3 vols, in boards, being the former Six Volumes abridged and methodised, with many Additions. 5. Experiments relating to the Decomposition of Dephlogisticated and Inflammable Air ; and on the Generation of Air from Water. 6. Heads of a Course of Lectures on Experi mental Philosophy, including Chemistry. ¦ 1. A Familiar Introduction to the Theory and Practice of Perspective, with Copper.Plates, 2d Edition. fi-. Books written by Dr. Priestley. 8. A New Chart of History, containing a View of the principal Revolutions of Empire that haye takeii place in the World; with a Book describing it, containing an Epitome of universal History, 4th Edition. 9- A Chart of Biography with a Book contain ing an Explanation of it, and a Catalogue of all the names inserted in it, 6th Edition, very much im proved. N. B. These Charts mountedon Canvas and Rol lers, to be hung up in a Study, &c. 10. The Rudiments of English Grammar, adap ted to the use of Schools, a new Edition. 11. The same Grammar, with Notes, and Ob servations, for the use of those who have irfade Some Proficiency in the Language, 4th Edition. > 12. Lectures on History and General Policy^ to which is prefixed, an Essay on a course of Libe ral Education, for Civil arid Active Life, 4to. or in 2 vols. 8vo. 13 Observations relating to Education: more especially as it respects the Mind ; to which is add ed, an Essay on a Course of Liberal Education for Civil and Active Life, 2d Edition. 14. A Course of Lectures on'Oratory and Cri ticism, 4to. 15. An Essay on the first Principles of Govern ment, and on the Nature of Political, Civil, and Religious Liberty, 2d Edition, much enlarged. In this Edition are introduced* the Remarks 'on Church Authority, in answer toDr. Balguy, for merly published separately. 16. Letters to the Rt. Hon. Mr. Burke on his Reflections on the Revolution in France, 8Vo. 3d. Edition. 17. Familiar Letters, addressed to the Inhabi tants of the Town of Birmingham, in refutation of JUfwh written. by Dr. Priestley. *$.x%Ka\ Charges advanced against the Dissenters, and Unitarians, by the Rev. Mr. JVladan.-— Also Letters to the Rev. Edward Burn, in Answer to his on the Infallibility of the Apostolic Testimony concerning the Person of Christ. And Considera tions on the differences of Opinion among Chris tians, in Answer to the Rev. Mr. Venn, 2d Editi on- 18. An Examination of Dr. Reid*s Inquiry in to the Human Mind, on the Principles of Common Sense, Dr. Seattle's Essay on the Nature and Im* mutability of Truth, and Dr. Oswald's Appeal to Common Sense, in Behalf of Religion, 2d Edition, 'l9t Hartley's Theory of the Human Mind, on the Principle ofthe Association of Ideas, with Es says relating to the Subject of it, 8vo. • 20. Disquisitions relating to Matter and Spirit. To which is added the History of the Philosophi cal Doctrine concerning the Origin of the Soul, and the Nature of Matter; with its influence on Christianity, especially with respect to the Doctrine pf .the Pr.e-existence of Christ. Also the Doctrine of Philosophical Necessity illustrated, 2d Edition, enlarged fend improved : with remarks on those who have controverted the Principles of them, 2 vols. 21. A Free Discussion of the Doctrines of Ma terialism and Philosophical Necessity, in a Cor respondence between Dr. Price and Dr. Priestley to which are added by Dr. Priestley, an Introduc tion explaining the Nature of the Controversy, and letters to several Writers who have animadverted On his Disquisitions relating to Matter and Spirit, er his Treatise on Necessity, 8,vo. 22. A Philosophical Enquiry concerning Hu- man Liberty, by: W. Collins, Esq. with a Prefaee by Dr. . Priestley. Books' written by Dr: Priestley. The three preceding Articles may be property bound-up with the second Volume of Disquisitions on Matter and Spirit. 23. Letters to a Philosophical Unbeliever, con taining an Examination of the principal Objecti- . ons to the Doctrines of Natural Religion, and espe cially those contained in the writings of Mr. Hume. Also a State ofthe Evidence of Revealed Religion, with Animadversions on the two last Chapters, of the first Volume of Mr. Gibbon's History of the Decline and Fall of the Roman Empire; and an Answer tothe Letters of Mr., William Hammond, 2 vols. 8vo. 24. Letters to the Philosophers and Politicians of France, on the Subject ol Religion. A se cond set of these Letters has been Published in America. Together with an Answer to Paine's Age of Reason. 25. A Harmony of the Evangelists in Greek; to which are prefixed,: Critical Dissertations in English, 4to. 26. A Harmony of the Evangelists in English^ with Notes, and an occasional Paraphrase for the use of the Unlearned. To which are* prefixed, Critical Dissertations, and a Letter to the Bishop of Ossory, 4to. i- N. B, Those who are possessed of tbe Greek Harmony, niay have this in English, without the Critical Dissertations. The Greek and English Harmony with the.Cri- tical Dissertations, complete. 27. Institutes of Natural and Revealed Religi- ortt in 2 vols. 8vo. 2d Edition. 28. An History of the Corruptions of Christi anity, with a general Conclusion, in two Parts. Part I, containing Considerations addressed ^to Unbelievers, and especially to Mr. Gibbon. Part Books written by Dr. Priestley? II. containing Considerations addressed to the Advocates for the present Establishment,' and espe cially to Bishop Hut d. •' 29. An History of Early Opinions concerning Jesus Christ, compiled from Original Writers; proving that the Christian Church was at first Uni' tarian, 4 vols. 8vo. ' 30. A General History ofthe Christian Church, to the Fall ofthe Western Empire, in 2 vols. 8vo. 31. A View of the Principles and Conduct of the Protestant Dissenters, with respect to the Civil and Ecclesiastical Constitution of England, 2d. Edit. 32. A Free Address^ to Protestant Dissenters, on the Subject ofthe Lord's Supper, 2d. Edit, with Additions. 33." An Address to Protestant Dissenters, on the Subject of giving the Lord's Supper, to Children. 34. A Free Address to Protestant Dissenters on the Subject of Church Discipline ; with a prelimi nary Discourse concerning the Spirit of Christiani! ty, and the Corruptions of it by false Notions of Religion. 35> Three Letters to Dr. Newcome, Bishop of Waterford, on the Duration of our Saviour's Mi nistry. ' 36. Letters to the Jews ; inviting them to an amicable Discussion of the Evidence of Christiarii ty, in two parts. 37. Letters to the Members of the New Jeru salem Church, founded by Baron Swedenborg; 38. Letters to a Young Man, occasioned by Mr Wakefield's Essay on Public Worship. 39. Letters to a Young Man, Part II. in Reply or M. Evanson on the L issonance of the Gospels 4o. An History of 'the Sufferings of Lewis de Marolles, and Mr. Isaac le Fevre, upon the Revo* Books written by Dr. Priest ley t eatioppfthe Edi£t ofNantj? ; with a Preface by- Dr. Priestly. 41. Forms of Prayer, and other Offices, for the Use of Unitarian Societies. A2. Discourses on Various Subjects, viz. Op resigning the Pastoral Office at Leeds-^on underr taking the Pastoral Office at Birmingham^The proper Constitution of a Christian Church, with a Preface on the present State of those who are called rational Dissenters-^-The Importance and Extent of Free Enquiry — The Doctrine of Divine Influ ence on jthe Human Mind — Habitual Devotion^— The Duty, of not living to ourselves— the Danger of bad Habits-rThe duty pf not being ashamed pf the Gospel-^Gforying in the Cross of Christ — Taking the Cross and following Christ-^-The Evidence of Christianity frpm the Persecution of Christians, 3vp. 43. Discourses on the Evidences pf Divine Re velation, Svo. with two additional volumes pub lished in America. 44. A Sermon on the Slave Trade, preached at Birmingham, 1788. 45. fieflections on Death. A Sermon on the Death ofthe Rev. Robert Robinson, of Cambridge, '46. A View of Revealed Religion. A Sermon on die Ordination of the Rev. W. Field, of Warwick, with a Charge by the Rev. Thomas Belsham. 47. The proper Objects of Education in the present State pf the World, represented jn a Dis- conrse delivered April 27, 1791, tothe Supporter* ofthe New College at Hackney, with a Prayer, by the Rev. Mr. Belsham. / . 48. A Discourse on occasion pf the Death of Dr: Price, delivered at Hackney, May I, with ashorj Sketch of' hjs Life and Character, apd List of his writings. B&vlis Written by Dr. Priestley. 49i An Appeal to the serious and candid Pro fessors of Christiariity, on the follow ing subject?, viz. 1. The Use of Reason in Matters ofRelJir* gion. 2. The Power of Man to do the Will 'of God. 3. Original Sin. 4. Election and Repro bation. 5. The Divinity of Christ : and 6. Atone ment for Sin by the Death of Christ ; a new Edi tion : to which is added, A Concise History of those Doctrines ; and An Account of the Trial of Mr. Elwall, for Heresy and Blasphemy, at Stafford Assizes. 50. A Familiar Illustration of certain passages of Scripture, relating to the same Subjects, 2d Edit. * 51. A General View of the Arguments forthe Unity of God, and against the Divinity and Pre- existence of Christ, from Reason, from the Scrip. tures, and from History, 2d Edit. 52. A Free Address to Protestant Dissenters as such. By a Dissenter. A new Edition, enlarged and corrected. I 53. A Free Address to those who petitioned in 1780 for the Repeal of a late Act of Parliament in favour of the Roman Catholics. Published in America. 54. Observations on the Doctrine of Phlogiston and the Decomposition of Water, two parts. 55 Observations on the Increase of Infidelity, 3d Edit. 56. Letters to Mr. Volney. 57. An Outline of the Evidences of Revealed Religion, 12mo. Books written by Dr. Priestley. 58. TJnitarianism explained^ and defended; in a , Discourse delivered at Philadelphia, A. D. 1796. *.u 59, ^n Address to the Unitarian Congregation at Pjiiladelphia. 60. The Case of the Poor Emigrants recommend ed in a Discourse delivered at Philadelphia, A. D. 1797. 61. A General History ofthe Christian Church to the present time, 6 vol. 8vo. 62. Notes on all the Books of the Old and New Testament for the use of private families, 4 vol. 8vo. 63. A Comparison of the Institutions of Moses with those of the Hindoos and other Ancient Na^ tions. 64. A Comparison of the Doctrines of the Hea then Philosophy compared with Christianity. 65. Thirteen .Discourses,. on various subjects. 1 vol. 8vo. 66. Letters to an Antipoedo Baptist. 67. On the knowledge of a future State among the Hebrews. 68. Letters to the Inhabitants of Northumberland* 69. On the Originality of superior excellence of the Mosaic Institutions. 70. The Doctrine of Phlogiston established, 2d Edition. 71. An Index to the Bible, in which the various subjects which occur in the Scriptures are alpha betically arranged, with accurate references to all the Books ofthe Old and New Testaments. Any ofthe above Publications may be had by applying to Conrad &. Co. at their Bookstores in Philadelphia, Baltimore, Washington City, Peters burg or Norfolk. YALE UNIVERSITY LIBRARY 3 9002 01272 1776