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The best Art of Dress: Or, Early Piety most amiable and ornamental.

A SERMON, Preached at Lexington, TO A religious Society of young Men, On LORD's-Day Evening Sept. 13. 1761.

By JONAS CLARKE, A.M. Pastor of the Church in Lexington.

Whom shall he teach knowledge? And whom shall he make to understand doctrine?—Them that are weaned from the milk, and drawn from the breasts: For precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little.
Isai. 28. 9, 10.

BOSTON: Printed by D. and J. KNEELAND, opposite to the Prison in Queen-Street. M,DCC,LXII.

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To the Children and Youth of my Pastoral Charge.

DEARLY BELOVED,

THE ensuing Discourse, at first preached at the request of some, and now published at the desire of many of you, is dedica­ted to you ALL, as a small token of my sin­cere love, and of my best wishes for the wel­fare and happiness of your precious and im­mortal souls.

THAT that, which pleased you in the hear­ing, may, by the grace of GOD, profit you in the reading;—That you may be early sound walking in the Truth, built up in the most holy Faith, and adorn'd with every grace and virtue of the holy Spirit; and that you may be for a Name, a Praise and a Glory upon Earth, and have a place at the right hand of Christ, in Heaven, at last; is the hearty desire and earnest prayer of,

Your sincere Friend, And servant for Jesus's Sake, J. Clarke.
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To the Reader,

THE following discourse was com­posed in haste, and preached with­out the least thought of its ever being made more public: But at the repeated requests of many young people in Lex­ington, the Author has at last consented to the printing of it, hoping that it may, by the blessing of Heaven, be of some service to some of the rising Generation, at least in his own Town.—If it should fall into the hands of any that did not hear it, it is taken for granted the candid and ju­dicious Reader will consider the occasion and design of it, and to whom it was more especially addressed; and then he hopes to find an easy pardon, for that plainness of speech, and freedom of ex­pression, as well as for some repetitions, he has used in it.

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The best Art of Dress: Or, Early Piety most amiable and orna­mental.

PROV. I. 9.For they shall be an Ornament of Grace unto thy Head, and Chains about thy Neck.

AS it is a time in which mankind in general are much concerned to be adorn'd with the most agreeable ornaments, & dress'd in the best fashion; and as it is the earnest enquiry of many of our young people in special,—‘How we shall dress—how shall we adorn ourselves, so as to appear most amiable and en­gaging, most lovely and endearing, to each other, and to the world?’—So, willing to please and con­form myself to the humours and inclinations of my young friends, as far as can be supposed consistent with the glory of God, and the honour and interest of my Master and LORD, I have now chosen a sub­ject, which naturally leads me to answer this important enquiry.—A subject, which leads me to tell you, O [Page 8] young people, what ornaments will adorn you, what fashion will become you, and in what garb you will appear with the greatest advantage to each other, and to the world; and, what is more than all what will render you, at the same time, amiable in the sight of the great and glorious GOD of heaven and earth!—For once, then, be persuaded to attend and learn the best fashion from the pulpit, and the art of dress from the word of GOD.

THE evident design of the royal penman, in writing the book of proverbs, was to instruct all, but especi­ally young people and children, in the words of wisdom and understanding. And as he was endowed with a spirit of wisdom superior to his fellow-men, the holy Spirit, not willing that his wisdom should die with him, has graciously preserved these excellent re­mains of it, that we, by attending to and practising his directions, might be made wise unto salvation. And as, by the manner of address herein used, it is evident, that these instructions were intended for his own children, as well as other young people: So in our context he informs them what true wisdom and understanding consisted in. ‘The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.’ * He then goes on to direct them how to obtain the true wisdom, even by attending to the instructions given them by their parents or teachers. ‘My son, says he, hear the instruction of thy father, and forsake not the law of thy mother.’ And for a motive to excite them to a cordial compliance with this advice, he tells them how amiable and beautiful these attainments will render such as are possess'd of them; as in the words before us.—‘For they shall be an ornament of grace unto thy head, and chains about thy neck.’

[Page 9]By this the wise man intends to recommend early piety and godliness, as what is most amiable and orna­mental; and as what would make them appear with much greater advantage, than any external orna­ments whatever: And the cloathing of virtue and religion (if the expression may be admitted,) as what would be most becoming on young people, both in the fight of GOD and men.

HEREIN, therefore, appears the great and real excellency of virtue and religion, as they answer all the reasonable desires of mankind in all their pur­suits, and make them happy in the good esteem of GOD and men.

PEOPLE are much for the fashion, and young people for those ornaments which they think beautiful and excellent, and they are apt to set much by them, and value themselves highly upon them, when obtain'd.—‘Can a maid (says the Prophet) forget her orna­ments, or a bride her arise?’ * Now the royal pen-man, wisely considering this fatal fondness for things vain and trilling, and considering also that crowns for the head, chains for the neck, and the like, were the richest and choicest ornaments of that day, under these striking metaphors, endeavours to represent how graceful and ornamental the early practice of virtue and religion would be, to such as were pre­vailed upon to engage in it, in youth or childhood.—‘My son hear the instruction of thy father, and for­sake not the law of thy mother: For they shall be an ornament of grace unto thy head, and chains about thy neck.’—As if he had said—‘Be advised, O ye children and young people, now in youth, which is the best time, to make yourselves for life, for eternity, to hearken to the instructions of those [Page 10] that teach you the doctrines and duties of religion, and wisely attend to the law of the LORD, for they, the precepts & doctrines of the law of GOD, when sincerely and constantly attended to and put in practice, shall be infinitely more beautiful and becoming than all other ornaments, however dear and excellent; yea, they shall be even as an orna­ment of grace to your heads, and infinitely more ami­able and engaging than chains about your necks.—This will, therefore, be your highest wisdom and greatest glory.’

AND now, that the wise man was entirely right in his sentiments, and just in his conclusion, in the text, will be abundantly evident, if we only consider these two things, viz.

FIRST, That true piety, or godliness, is, in itself, the greatest excellency of man.——And,

SECONDLY, That it is most amiable and orna­mental in young people.

To illustrate and improve these two propositions, is, therefore, the design of the ensuing discourse.—And I can't but hope, that, by the blessing of GOD, when these truths are well weigh'd and apply'd, you will all, with one consent, be led to aspire after that art of dress, which consists not in ‘that outward a­dorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but in the hidden man of the heart, in that which is not corruptible, even in that adorning, which in the sight of GOD is of great price.’ * Then will you be amiable in the sight of GOD, and all good men; and even sinners and profane persons, who are, of course, [Page 11] enemies to the godly, will not have it in their power to deprive you of true beauty, amiableness and ex­cellency; but, "like the rising light," your beauties shall shine with increasing lustre, till they arrive at the meridian of perfection in eternal glory!*—But not to digress——

WE are, in the first place, to prove, that true piety, or godliness, is, in itself, the greatest excel­lency of man.

I SUPPOSE, that it will be readily admitted by all, that seriously weigh and consider the nature and reason of things, in themselves and consequences, that whatever recommends us to the favour of GOD, and renders us acceptable to him, must be in itself, most excellent and worthy:—For nothing, but what is intrinsically excellent, can be supposed to be so ac­ceptable with that GOD, who is most perfectly ac­quainted with the nature and value of things, and esteems or disregards, as they are either valuable or worthless.

Now, that true piety does indeed recommend us to GOD, will be readily acknowledged, by all who consider, that it is this alone which renders us fit for his favour, and worthy his acceptance:—For it is only by this, that we are conform'd to his will and image, made holy and humble, and meet to receive the tokens of his love. And hence it is the express declaration of GOD himself,—‘To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.’ This poor, humble and contrite spirit is the true, genuine spirit of piety and is not, cannot be, found in any, but such as are pious and godly, but such as ‘tremble [Page 12] at GOD's word.’—And therefore, since only such, and none but such, as are possess'd of this ex­cellent spirit, that the GOD of heaven looks on with any complacency or delight: We safely conclude, that true piety recommends us to GOD, and is, of consequence, the greatest excellency and perfection of man.*

EXTERNAL beauty, great riches, and the like, may make us admired and revered by a croud of stupid, unthinking mortals, like ourselves; but will be far, very far, from rendring us glorious, or [...] acceptable in the eyes of GOD, or good men. inward beauty and excellence, inward worth and glory, are the only qualifications which will render you be­loved by GOD, or worthy respect and esteem from men.—"The king's daughter," the church, "is all glorious within," being adorned with the virtues and graces of the holy spirit; and this is of more conse­quence to render her amiable to her LORD and King, even Christ, than her cloathing, thô of wrought gold and needle work,"—than all external show, pomp or grandeur. And hence it is, that the Saints are (fitly) called, "The excellent ones of the earth."

[Page 13]ON the other hand; admit the wicked are possess'd of ever so many external virtues, beauties or accom­plishments, they have no beauty or comeliness in the sight of GOD; but so far from being beautiful or precious, are the pious and godly are, they are even [...] detestable, those whom GOD's soul hates and [...].—So that, whether we consider piety, as it appears in the character of those who sincerely practise it, or its opposite, in the conduct & character of those who do not; it evinces the truth of the proposition proposed to be considered. Which leads us, as proposed, in the next place,

SECONDLY, To show, that piety is most amiable and ornamental in young people.

THE virtues and graces of the blessed Spirit, ap­pearing in the godly lives of those that are young, may be fitly said, in the language of the text, to be "an ornament of grace to the head, and chains about the neck." For it is not easy to conceive of, much less to express, the inimitable beauties and in­valuable excellencies of a godly youth. The apostle John therefore, with very good reason, said—"I have no greater joy than to hear that my Children walk in the truth;"*—are truly religious in the morning of life.—In short, had we the strength of Sampson, the beauty of Abjalom, the wisdom of Solomon, and the eloquence of Ezekiel, and a thousand other human perfections, all these things would not render us so beautiful, so pleasing and so acceptable in the sight of GOD, as the early practice of virtue and religion.—One spark of true grace, the least de­gree of true piety, would more than balance, would infinitely out-weigh them all!—But that you may be fully convinced of the truth of what is here [Page 14] asserted, it may not be improper to descend to par­ticulars, under this head, and offer a few things to your serious consideration. And,

1st, HERE, true piety will cover the spots and de­formities of the soul, which have been [...] by sin, and render it amiable and lovely; and therefore the earlier practised, the more graceful and orna­mental.

THE soul of man, though noble and excellent, pure and unspotted in its original make and forma­tion, is depraved and deformed, polluted and defil'd by reason of sin.—Sin has wounded and disfigured its beautiful features and excellencies; so that it is ab­solutely necessary that something be done in order to cover and conceal, or rather take away, these spots and blemishes, contracted by sin, and to restore beauty and amiableness to the features of the soul. And this can be effected no other way, but by the grace of GOD ruling in the heart and governing in the life, and influencing to the practice of piety and vir­tue, according to the dictates of the divine word. Or, in other words, we can take no better method to bring about this happy change of deformity for beauty, than to devote ourselves, sincerely and with­out the least reserve, to the practice of virtue and religion.

WE are quickly sensible of our natural imper­fections, sagacious in finding out deformities in our bodies and disfigurements in our features, and are wise to conceal them from the eye of the world:—Yea, and this is one great reason, why we are gene­rally so fond of dress and ornaments.—But why so backward, so blind and so unconcern'd about the deformities sin has caused in our souls, the nobler [Page 15] part?—Is it not, because we do not consider, that virtue and religion will not only cover a multitude of sins, conceal the innumerable spots which are con­tracted by sin, and remove the deformities with which our souls are disfigured, but also adorn them, and render them truly beautiful and amiable?—Surely if we realized these things, we could not (one would think) rest contented, while we appeared so hateful and odious, in the sight of GOD and all good men.

SIN, as we hinted above, has wounded and disfigur'd the beautiful features of the soul:—But true piety will rectify these deformities, and restore the beauties of it. The robes of the Saints are often compared to fine linen, white and clean:—That "righteousness," therefore, "which is of GOD by faith in Christ Jesus,"* will thoroughly cleanse the soul from these spots and deformities, and sanctifying grace will take away all these blemishes and imper­fections, and set a new face on things in it; so that, from being spotted & defiled, deformed and polluted by sin, by the sincere practice of true piety and re­ligion, it will become fair and beautiful, white and clean, and be found "without spot, or wrinkle, or any such thing."—O how graceful then, and how ornamental must this be in youth, which is so often defiled and disgraced by unclean and polluting sins!— But,

2dly, ANOTHER reason, why early piety is so truly amiable, is, because it is of the utmost importance to our happiness, as immortal beings, that we thus de­vote ourselves to the service of GOD.

IT is the soul that is the principal excellency of man. It is this excellent and immortal spirit, which [Page 16] is in man, that gives him the preheminence to the beasts of the field; this which makes him capable of serving and enjoying his Maker, and this which made him so highly valued by Christ, as to induce him to give such an invaluable price, as his own most pre­cious blood, for his redemption.—Now if we are slothful and negligent about our souls, and do not, in the practice of piety and virtue, seek to have them adorn'd with the graces and virtues of the blessed Spirit, we lose all right and title to this distinguish­ing preheminence, and sink beneath the very beasts that perish. But if we wisely care for our souls, and early assert our right of superiority, and, by the practice of godliness, keep up the order of things and our dignity in the creation; then do we take the best and most effectual method to honour our Creator and Redeemer, and to secure our own ever­lasting glory and happiness.—But I pass to observe—

3dly, THAT true piety renders men like their Father, which is in heaven: And therefore the sooner it is practised, the greater the glory. It was the glory, as well as happiness of Adam, before the Fall, that he was created "in the image of GOD, and after his likeness."* And for this reason, whenever this glorious image of the blessed GOD, is repaired and restored in sinful men, it is their glory, it is their excellency: And, the sooner this is done, the more glorious, the more happy.——"The boary bead," says the wise man, "is a crown of glory, if it be found in the way of righteousness."—How very glorious then is this crown, when found upon the head of a youth, who, in the morning of [...], is found walking in the way of righteousness!—Surely that is, that must be, our greatest excellency, which early demonstrates us to be "the sons and daughters [Page 17] of the LORD Almighty:"* And we may, in a much higher sense, say of every such youth, as was said once of the brethren of Gideon; "Each one of them resembles the Children of a King!"

4thly, ANOTHER consideration, which argues, that early piety is most amiable and ornamental, is, that this is what GOD himself approves of and takes great delight in.

GOD is a Being that loves righteousness, and hates iniquity: He takes pleasure in them that fear him, and hope in his mercy: Yea, and the upright are his delight. This is evident from many passages of the sacred scriptures; but what puts it beyond all dispute, as to early piety, is his own declaration, in which he expresly says, for our encouragement here­to,—"I love than that love me; and those that seek me early shall find me."—Which abundantly manifests, how pleasing it is to GOD, to have the Beginning of life devoted to his service.

As ornaments are put on to make persons appear lovely, and attracting to others: So, if any would have the great GOD early take delight in them, the only way is to begin early in the practice of virtue and religion, early to seek and serve the LORD. Agreeably we find, that the early piety of Samuel, Josiah, Timothy, and others, rendred them, as the word of GOD informs us, objects of the divine complacency and delight.

WHEN Jesus beheld the young man, who had been sober and virtuous from his youth up, it is said, He loved Him, as one that bid fair for the kingdom of GOD. And surely, if he loved him for his morality, he [Page 18] will love you for your piety: For this has a greater excellency.—And don't you desire to be beloved by Christ!—Don't you desire to be interested in the favour of GOD, thro'a Blessed Redeemer!—But not to enlarge here.—We must proceed to observe——

5thly, THAT early piety is the best ornament for a youth, as we are not exposed thereby to those vanities and temptations, to which we are often subjected by others. Ornaments in dress and appearance, as far as decent and becoming christians, are far from being disallowed by the word of GOD:—But here is the evil and the iniquity of them,—We are apt (especially in youth) to be proud of them, to set our hearts upon them; and so they prove snares to our souls, incentives to our lusts, and moths to our precious time, which ought to be more freely and fully devoted to GOD and his service. But now, as to the ornaments of early piety, they are not only free from all these vanities and temptations, but excellent preventives against them. For they, that wisely ad­here to the advice of our LORD, who exhorts us to "watch and pray," never need to fear being "led into temptation;"* or, at least, they have reason to hope, that they shall not be taken with any temptation, but such as are common to men: For "GOD is faithful,"—says St. Paul,— "who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."

6thly, WE may take notice further here, that the ornaments of true piety are the most lasting orna­ments; and therefore, the sooner we are possessed of them, the greater our happiness. Whether it is beauty or strength, sprightliness or wit;—whether it [Page 19] is the external ornaments of dress and fashion; or whatever it is that youth are apt to value and plume themselves upon; at best, these things are all uncertain, & will quickly fail & vanish away.—It is easy with him, who gave, to take away, or cause them all "to consume like a moth."—A fit of sickness, a sud­den casualty, or a Blast from the LORD, may quick­ly destroy them: And then, where is their boasting, where their joy!—It is a world of disappointments in which we live; and therefore, thô to day we have riches and pleasure, and the ornaments of life at command; yet to morrow, perhaps, an end is put to the pleasing dream,—we are stript of all!—At farthest, when we die, we must leave these vanities behind us, and bid an everlasting adieu to all the pleasures and or­naments of the present life!—But no casualty, no unforeseen event, no Blast from the LORD shall ever deprive us of the solid pleasures of religion, of the amiable ornaments of early piety:—But early beau­tified with the virtues & graces of the Blessed Spirit, in youth engaged and confirm'd in the service of the LORD, and adorned with the graceful ornaments of religion, the increasing beauties of early piety will neither fade in death, nor consume in the grave, but continue to flourish in unfading bloom, through all the scenes of an endless Eternity.

AND therefore, though we have not so much of the beauty and bravery of the ornaments of dress and fashion, as others; yet, if we have the grace of GOD, and the witness of our consciences, that we have fear'd the LORD from our youth, we have the true wisdom, which is the true riches, and a title to the "durable riches and righteousness," and to the unfading glo­ries of the celestial world, which GOD has in store for them that love him; and these "shall be an or­nament of grace to our head," and infinitely prefer| [Page 20] able to "chains" of gold "about our neck:" For these shall make our faces to shine, even when the Heavens shall be no more.——O let not our youth, then, boast or plume themselves in this, that, or the other beautiful perfection, or ornament; but let them, that glory, glory in this, that they know the LORD, and have early devoted themselves to his service and glory!*—But once more,——

7thly, WE may observe, that early piety is pe­culiarly amiable and ornamental, as it is very rare and seldom that we have instances of it. Was it the general practice of the children and youth of GOD's people, as soon as they came to years of moral action, and had capacities of knowing GOD, religion and their duty, to devote themselves to the Fear and Service of God, & sincerely to engage in the practice of vir­tue and religion, it would not be so difficult, humane­ly speaking, to put on those beautiful ornaments of early piety. But since, in order to this, they must stem the torrent, not only of their own lusts & passions, vicious inclinations and vile affections, but also the same in most, or all their intimates and companions, it renders it peculiarly difficult to become truly re­ligious in youth.

SINCE then, the difficulties to be surmounted, in order to the practice of early piety, are truly great and numerous, it argues an excellent taste, a solid judg­ment, an ardent as well as holy zeal, and a firm and persevering resolution, in such as are truly pious and godly in the morning of life; and that even above their years: Of consequence therefore, as piety in such appears in the melt amiable and advantageous light; so, in proportion to these difficulties, does the beauty, of the ornaments of early piety, shine with an [Page 21] embellish'd lustre upon them. And hence it is re­corded* to the honour of Jeroboam's son abijah, that "in him there was found some good thing toward the LORD GOD of Israel, even in the house of Jero­boam!—In like manner, when, in "an evil and an adulterous generation," there are a few which sepa­rate themselves from the wicked, set themselves to seek and serve the LORD, and in youth engage in the practice of religion, the early piety of such must be allowed to appear most beautiful, most amiable.—The Rarity of that, which is in itself so amiable and excellent, renders it (if possible) still more beautiful and engaging.

IN short, and to sum up all in a word:—There is every possible argument, from reason and scripture, of duty and interest, to prove, "that early piety is most amiable, advantageous and ornamental: As it pre­serves the godly youth from innumerable fatal evils, which the profane and thôtless contract and subject themselves to; and as it will save them many bitter reflections, which others must make upon themselves for their folly and madness, in unreasonable delays, when they come to be "ashamed, yea, even confound­ed, because they bear the reproach of their youth:"—But more especially, as those, who "remember their Creator in the days of their youth," do, hereby, put on the most beautiful ornaments in the best time, and secure to themselves the richest and most glorious re­wards at last: For unto such will be given "an or­nament of grace and a crown of glory," which shall never sade away!—But this for the illustration of the two general heads, proposed to be spoken to under the words.—We pass now to make some practi­cal reflections, by way of——

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IMPROVEMENT.

I. WHAT we have heard of the very great excel­lency of piety, as in itself consider'd, teaches the very great blindness and folly of all such as do not see beauty and amiableness enough in it, to engage them to become truly pious and sincerely religious. The great design of religion, even from the beginning, was to lead men to perfection and happiness. And that it is well adapted to this end, must be admitted by all, who seriously weigh & consider the precepts, requirements and promises of it.—How blind, how foolish must we be, then, not to be charm'd & engag'd to a ready compliance with the divine doctrines and duties of it?—Is it not because, as is intimated in sacred writ of others, who rejected the counsel of GOD to their own confusion,—is it not because we see no beauty nor comeliness in Christ, and his blessed doct­rines, that we should desire them?*——Verily, my brethren, if this is our unhappy state, we may certify ourselves, that it is because "the God of this world bath blinded the eyes of our minds, that we should not see the light of the truth, stopt our ears that we should not hear the moving Calls of religion, and hardned our hearts that we should not receive and embrace the instructions of Wisdom: For if the beauty of holiness, the amiableness of piety, and the advantages of religion are hid, they are hid to them that are lost—lost to all sense of reason and duty,—of interest and hapiness!——O let these things, then, be seriously attended to and considered by us; and let every person, of every age and character, be exhorted to search and see, whether what has been now offer'd does not severely reprove them of this Blindness, of this Folly and Madness!—But,——

[Page 23]II. As this discourse was more especially design'd for the awakening and instruction of young people; let what has been said, serve as a reproof to all such as have been ashamed of becoming religious be­times,—to all such as have been asham'd to "remem­ber their Creator in the days of their youth:"*—Yea, and such are severely reproved hereby.—For is early piety, indeed, most amiable, most advantageous, most ornamental—How strange, how surprizing is it, that those, who are most desirous of being amiable, and most fond of engaging ornaments, should be asham'd of, and so stupid as to reject the most engaging orna­ments!—What, my friends!—asham'd of your or­naments, your beauty, your glory!—"Can a maid, says the Prophet, forget her ornaments, or a bride her attire?"—Would this be strange, and surpriz­ing? And is it not more strange, and a matter of still greater astonishment, that you, who are sons and Daughters of Zion, should forget, or even be asham'd of that alone, which would render you worthy your character, and worthy the love of GOD, or the e­steem of men?—Are there any of this character, now before the LORD, let me intreat them, as they value their best interest and happiness, for once seri­ously to consider the words of him, who said—‘Who­soever—shall be ashamed of me, and of my words in this adulterous and sinful generation; of him also shall the Son of Man be ashamed, when he cometh in the glory of his Father, with the holy angels.’ Again,

III. WHAT has been said is matter of encourage­ment to all, who have began in youth to fear, to seek and serve the LORD;—that have been persuaded early to seek after "the ornaments of grace and the crown of glory," in the sincere practice of virtue and [Page 24] holiness. Notwithstanding the great degeneracy of the present times, it is to be hoped, that there are some, who are seeking the blessed and glorious orna­ments of early piety, we have been speaking of, in the preceeding discourse; who, like the seven thousand in Israel, * of old, have neither bow'd the Knee to Baal, nor any other God, but are sincere worshippers of the living and true GOD, who seek to know his will, and to conform themselves to it.

PARTICULARLY, may we not hope that you, my young Brethren, at whose desire and upon whose account (more especially) we are now assembled in GOD's house, are, this day, witnesses for GOD, that religion is amiable and ornamental;—and that it is your greatest concern and highest happiness, to seek and secure to yourselves that ornament of grace, and that crown of glory, which Wisdom has promised to her children? Let what has been offer'd, then, serve to confirm and encourage you, though few in number, still to continue stedfast in the work of the LORD: And, by so much the more you meet with discourage­ments from within and from without, by so much the more be exhorted to be stedfast in GOD's holy Covenant, resting upon the promises and encourage­ments of his sacred word.—Realize the amiableness and advantages of early piety; and remembring—yea, ‘being confident of this very thing, that He which hath begun a good work in you, is able to perform it until the day of Jesus Christ,’ be ex­horted to follow on to know the LORD, and to la­bour after true Grace, that spiritual adorning, which, in the sight of GOD, is of great price.

You have heard,—you have seen, by what has been said, in the preceeding discourse, that there is [Page 25] nothing more ornamental, nothing more graceful, than early piety.—This is spoken for your encourage­ment—But then, least you should think, that I ap­plaud you and censure others, you will permit me to deal plainly with you:—For I mean not to flatter, but only to encourage the practice of those things, that are excellent & praise-worthy. And therefore, at the same time, that I endeavour to excite in you an holy ambition to appear eminent in the service of the LORD, let me caution and warn you to be faith­ful and persevering,—faithful in the internal, as well as external part of religion;—and that you serve the LORD with a perfect heart and willing mind, as well as by an external compliance with your duty.—They, and they only, will have a right to the orna­ment of grace and crown of glory, who are found sin­cere and without spot. O be advised, then, to deal faithfully with yourselves, make diligent search, yea, and frequent researches into your hearts, that you may see what are the springs of action, in your setting yourselves to seek and serve the LORD.—Satan is a subtil adversary, frequently transforms himself into an angel of light, and, under the guise of religion, ensnares and entraps many unwary souls, and leads them captive at his will, when he could circumvent them no other way.—Search and examine critically, then, whether, after all your pretences in religion, this is not your unhappy case?—Particularly, ask yourselves, whether you have not, even in your meet­ings for the service of GOD, aim'd more at distinction and notice among Men, than at the honour & glory of GOD, in the good of your precious and immortal souls?—Whether Pride and Vanity are not at the bottom of all your religious services?—Verily, Brethren, you are in no small danger from this quar­ter; and, alas for you!—If you are taken in this [Page 26] snare, GOD only knows how fatal it may prove:—"The end of these things is (oftentimes) Death!"—If you have acted from these principles & with these views, in forming yourselves into a religious Society, and in meeting together, from time to time, for religious service, you are so far from being the more accepta­ble to GOD, that you are more odious and detesta­ble: And instead of claiming a right to the orna­ments of early piety, you have render'd yourselves utterly unworthy of them.—Be advised & exhorted, therefore, as you value your soul's best interest, and as you hope to obtain the rewards of early piety, in a crown of life, which shall never fade away, to see to it, that you are really and truly what you pretend to be; and that you be found faithful in the service of the LORD. Then will you find that the rewards of religion are great, and the crown of early piety glorious. But if otherwise;—then will your ex­pectations be cut off, and your hopes, like that of the hypocrite, will fail you, when GOD shall take away your souls.*

To the end, therefore, that you be neither deceiv'd nor disappointed, be much and earnest in prayer to the GOD of all grace, for all needed direction and assistance, that you may be able, by grace and strength derived from him, to know him and serve him in sincerity and in truth.

AND, to quicken you in all branches of your duty, be persuaded to think much upon Death, which will put a period to your working time; upon the judg­ment, in which you must be most strictly and impar­tially tryed, and upon Eternity, in which you must receive according as your conduct has been in this state of probation;—that, having your minds duly [Page 27] impress'd with these important things, you may here­by be excited to sidelity and perseverance in that work of the LORD, in which you have so early and so chearfully engag'd. Thus will you ensure the or­naments of religion, the smiles of a reconciled GOD, and your own best interest, for the life that now is, and that which is to come.—To this purpose, I leave with you the remarkable words of King David, in his dying charge to Solomon, which are well worthy your most serious attention and observation.—‘And Thou Solomon my Son, know thou the GOD of thy father, and serve him with a perfect heart, and with a willing mind: For the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: If thou seekest him, he will be found of thee; but if thou forsakest him, he will cast thee off FOR EVER.’ *

AND now, to draw towards a close;—let me press it upon this whole assembly, but especially upon the young people, as a concern of the last importance, to labour after the ornaments of grace, the crown of glory, in the sincere practice of piety and virtue.—This will be profitable, this will be indeed for our honour and ornament, both in the life that now is, and that which is to come.—And is there nothing will persuade us to secure our own happiness and glory?—Surely, if we could but realize the infinite amiableness of religion, and the odiousness of the contrary (one would think) we could not but be per­suaded to turn to the LORD, and that with our whole hearts, and not with seigned lips.

FOR once then, my young Friends, be persuaded to consider your solly and danger, in neglecting the concerns of religion and your souls.—Your Folly, in [Page 28] despising that, which would be your greatest orna­ment, and which would bring you to the most sub­stantial glory and happiness, in neglecting the fear of the LORD and the service of GOD, which would, in the most effectual manner, recommend you to your Maker and Redeemer, and, at the same time, render you beautiful and engaging in the eyes of the world of mankind in general, and of one another in particu­lar.—Your danger, in neglecting that, which alone will preserve you from the rage and power of all your enemies, whether men or devils, and secure you from the avenging wrath of almighty GOD, which constantly awaits you, while you remain in sin, e­strang'd from GOD by wicked works.—Suffer me then, O ye Sons and Daughters of Zion, to repeat it to you—There is no earthly garb, no fashionable dress, in which you can appear so beautiful and to so great advantage, as in the white robes of that "righteous­ness, which is of GOD by faith in Christ Jesus!"*—No ornaments will adorn you like those of early piety and virtue!—Surely, if you had but ears to hear the arguments and motives to a religious life, if you had eyes to see the beauty of holiness and amiableness of religion, you could not (one would think) any longer withstand the calls of GOD, in his word, and the en­dearing invitations of Christ, in his gospel, to become truly religious. Permit me then, in fidelity to my LORD, and in love to your precious and immortal souls, to reason and expostulate with you a little, in his Name; and to "pray you, in Christ's stead, to be reconciled unto GOD."

WHAT is it, my Brethren, that stumbles you, what is it that prevents you, that you will not be persuaded to engage in the service of GOD, that you will not give your names to Christ?—Is there any thing [Page 29] unreasonable in the demands of GOD?—Is there any thing unprofitable in the service of Christ? Or is there any thing contrary to, or inconsistent with, your best interest, in the dictates of the holy Spirit, that you are unwilling to hearken to them?—Or, on the other hand, is the service of sin and Satan, of the world and your lusts, so much more easy, pleasant and profitable, that you are afraid you shall be losers by engaging sincerely in the service of GOD?—Do ye seek for pleasure in your pursuits?—Here is the most refined pleasure: For "the ways of wisdom are ways of pleasantness, and All her paths are peace."*—Do ye seek those things that are for honour, beauty and or­nament?—That you may appear with dignity and advantage, in the eye of the world?—Lo, the pro­mises of wisdom are—‘Exalt her, and she shall pro­mote thee: She shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace: A crown of glory shall she deliver to thee.’ ——Or what is there further, that you seek,—that you can in reason desire?—Is it profit or gain, riches or long life?—Lo, ‘The mer­chandize of wisdom [of religion] is better than the merchandize of silver, and the gain thereof than fine gold: She is more precious than rubies; and all the things thou canst desire are not to be com­pared unto her: Length of days is in her right hand; and in her left hand riches & honour.’ —Yea more, "Godliness," which is the true wisdom, ‘is profitable unto ALL THINGS, having the promise of the life that now is, and of that which is to come.’ —So that there is nothing, which you can desire, or in reason with for, but what you have the most rational and solid assurance of obtaining, if you will but be persuaded to devote yourselves to [Page 30] GOD and his most reasonable service—if you will become truly religious now in your youth.—And is not this as pleasing a prospect, as you can expect, or as any you have in your view?——

BUT, if this representation fails to awaken, to charm and engage you to become religious; yet I beg you would calmly view the other side with the eye of your Reason, and you will quickly find, that there is nothing in the practice of sin, in the ways of ungodliness, or in the pleasures of iniquity, that a reasonable and im­mortal being could hope for; no satisfaction, no plea­sures worthy your possession, much less your anxious pursuit: But, on the other hand, every thing to raise your fear and dread, every necessary to compleat your Misery, for soul and body, for time and eternity!—Here then is the difference:— 'Religion is altoge­ther amiable and lovely; and leads you to perfection and glory.'—'Ungodliness is altogether loathsome and destructive; and leads you to shame & misery.'—Which then will you chuse? Will you still persist in sin, forseit the most amiable ornaments, and expose yourselves to the most fatal punishments?—Alas! alas! Why will ye be so obstinate and fool-bardy in rebellion, and that to the forfeiture of your own mer­cies, and to the incurring of the most awful and di­stressing judgments?—O my Friends, be persuaded, I entreat you, before you finally bar the gates of hea­ven against yourselves, before you plunge yourselves headlong into a Gulph of eternal misery, to stop your career, to consider your ways, and turn your feet in­to the testimonies of the LORD!—And surely, this will be your wisdom, and this your glory.

AND for encouragement consider, GOD is ready to pardon, if you repent and return; for he is "gra­cious and merciful, slow to anger and abundant in [Page 31] goodness:"—And Christ is ready to receive you up­on the easiest terms; for it is "He, who, like a shepherd, gathereth the lambs of his Flock with his arm, and carrieth them in his bosom."*—Yea, and this day He is weeping over such of you, as still persist in sin, and reject his tenders of mercy, saying as of the rebellious inhabitants of Jerusalem, of old,—"How often would I have gather'd you," the Chil­dren—you, the Lambs of my Flock, "even as an hen gathereth her chickens under her wings; and ye would not!" Be intreated then, once at length, to hearken to his voice, to turn at his reproof, to fly to his arms and to get under the shadow of his wings, that you may be saved with an everlasting salvation. Then shall ye know the excellency of religion, and the value of his love;—and then shall ye be beauti­ful, honourable and excellent: And, to adopt the words of the holy Psalmist—Then shall ‘our sons be as plants grown up in their youth; and then shall our daughters be as corner-stones, polished after the similitude of a palace.—Happy is that people that is in such a case; yea, happy is that people whose GOD is the LORD!’

AND to this end, I can't but recommend to you young Men, for your imitation, the laudable example of this Society of your Brethren, which has been form'd for the noble purposes of religion. And thô I would be far from supposing, that early piety, reli­gion and the fear of GOD are confined to such soci­eties; yet I can't but hope and believe, that such so­cieties, and such meetings, under the grace of GOD, have been the means of reviving, preserving and pro­moting the interests of religion in many places; and I trust such a practice has not been without its happy effects even in this.

[Page 32]THIS practice, according to the best information I have had, has been countenanced and encouraged, by the good people of this land, ever since the first settlement of it by the English unto this day; and that by some of the best of Ministers, and the best of Men in the Country.—Yea, and (if I am not mis­taken) some of the most eminent Ministers of the Gos­pel, to the praise and glory of GOD, have acknow­ledged the benefit they have received, and the pro­ficiency they have made, in such Schools of Christ. And thô, in this degenerate age, this practice is too much out of fashion; yet I can't but encourage it, as a thing good in itself, and as what would be much for the glory of GOD, for the honour of Christ, and for the interest of precious and immortal souls.

SUFFER me then, to propose it to your most seri­ous consideration,—Whether it would not be for your advantage, instruction and edification to join with these your Brethren, in this Society, in the plea­sant and profitable work of seeking and serving the LORD?—Whether you would not spend the re­mainder of the Sabbath, after the public exercises were over, more to advantage than you have hitherto done?—Whether you would not, in this School of Christ, be likely to learn some lessons of instruction, which you would not have so good advantage to learn any where else?—And whether these exercises of Prayer, reading the Scriptures and books agreeable thereto would not have an happy tendency to lead and assist you in your more private meditations and addresses to subjects, thoughts, words and expressi­ons, more agreeable to truth, and to the word of GOD, which is a general transcript of his nature and perfections, and of our duty resulting there­from?——

[Page 33]PARTICULARLY, would'nt these exercises of read­ing, prayer, &c. in the presence of your Brethren, be of peculiar advantage to you, to prepare you to act your part well as Christians and Heads of families, when you come to be settled in the world;—to fur­nish you with decent expressions, to assist you in a readiness of thought and utterance, when called up­on to offer morning and evening sacrifices to GOD, in your own houses, to instruct your families, and the like?—Next to a total disregard of GOD and religion, the chief reasons, why the great duty of family prayer is so frequently neglected, are first, a consciousness of our unacquaintedness with the duty of prayer, and then, a fear that we shall not express ourselves with decency and propriety before others: And so, through pride and ignorance, the duty is neglected. Now attending these meetings, and bearing a part in them, with seriousness and devotion, would, in part, at least, if not wholly remove these difficulties, and have an happy tendency to prepare us for like duties in our own houses and families; and of consequence have a good tendency to pro­mote the interest of religion, in our hearts and lives, ever afterwards.

BUT, perhaps, you look upon these things at a great distance; and are ready to say ‘It will be many years before we shall have the care of families, if ever we have; and it will be time enough then to acquaint ourselves with these duties, when we are called to put them in practice. For the present, we are un­der no necessity to perplex ourselves about them.’ Left some such suggestions as these should take off the force and conclusiveness of this agreement, I shall not rest the matter here, but beg you would seriously weigh one consideration more:—And that is, Whe­ther you have not good reason to hope for the divine [Page 34] Blessing upon you, in attending these religious exer­cises, that have been recommended to you?—Surely you will none of you say, that securing the Blessing of GOD is a duty at a distance, which does not call for your attention Now!—And that you have at least some encouragement of obtaining the divine blessing in this way, is, at least, probable from many promises in scripture:—Particularly, have we not some en­couragement of this, in the words of our LORD, who has expresly said—"where two or three are ga­thered together in my name, there am I in the midst of them."* Surely, there is something in this pro­mise, which may serve not only to countenance you, but also to encourage you, to hope for the divine blessing in such a laudable practice.

THESE things, then, are proposed to your most serious consideration:—I entreat you, as you value your soul's best interest, to given them their due weight in your minds, and calmly judge for yourselves what is right for you to do in this matter, and then or­der your conduct accordingly.——

BUT whatever is the result of your deliberation, as to this, there is one thing, which demands your at­tention, and I pray you for GOD's sake and your own souls sake to think much upon it, and to real­ize, that the day, the important day, is hastning [Page 35] upon us, when "we must all appear before the judg­ment seat of Christ," to give an account of all our ta­lents & priviledges, of all the means & seasons of grace, "and receive the things done in the body, accord­ing to what we have done, whether it be good or bad."*—To be ready for this awfull day is therefore of the greatest importance to you, and to us all. O let this when be our greatest concern!

AND now, that you, and I, and all of us may be able to give up our account "with joy did not with grief," and that we "may be found of our Judge in peace, without spot, and blameless" at his coming and kingdom. —GOD of his infinite mercy grant for his mercy's sake in Christ Jesus!

AMEN.

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