Discourses delivered extempore at several meeting houses of the people called Quakers. By the late Samuel Fothergill. ; Taken down in characters, by a member of the Church of England. Fothergill, Samuel, 1715-1772. Approx. 398 KB of XML-encoded text transcribed from 288 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI : 2011-05. N28088 N28088 Evans 37439 APZ0500 37439 99038119

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Early American Imprints, 1639-1800 ; no. 37439. (Evans-TCP ; no. N28088) Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 37439) Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 37439) Discourses delivered extempore at several meeting houses of the people called Quakers. By the late Samuel Fothergill. ; Taken down in characters, by a member of the Church of England. Fothergill, Samuel, 1715-1772. xv, [5], 270, [2] p. ; 18 cm. (12mo) Printed by B. & J. Johnson, no. 147 High-Street., Philadelphia: : MDCCC. [1800] Includes accounts of the author's life and character, a sermon, discourses, and prayers.

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eng Fothergill, Samuel, 1715-1772. Society of Friends -- Great Britain. Sermons -- 1767. Prayers. 2008-05 Assigned for keying and markup 2008-09 Keyed and coded from Readex/Newsbank page images 2009-02 Sampled and proofread 2009-02 Text and markup reviewed and edited 2009-09 Batch review (QC) and XML conversion

DISCOURSES DELIVERED EXTEMPORE AT SEVERAL MEETING HOUSES OF THE PEOPLE CALLED QUAKERS. BY THE LATE SAMUEL FOTHERGILL. TAKEN DOWN IN CHARACTERS, By a member of the Church of England.

PHILADELPHIA: PRINTED BY B. & J. JOHNSON, NO. 147 HIGH-STREET. MDCCC.

ADVERTISEMENT.

THE editors of the following pathetic and animating exhortations, conceive it a duty they owe to the memory of the deceaſed preacher to acknowledge, that the author though repeatedly ſolicited, never gave his approbation to the publication of them, owing perhaps in part to motives of delicacy. They were nevertheleſs publiſhed in his day, and read with avidity, ſeveral of them having high encomiums paſſed upon them, in the Critical and Monthly Reviews, the moſt approved teſtimonies of the value of any production offered to the public from the preſs.

The preacher being now, by his removal from this fate of probation, far beyond the reach of human cenſure or the influence of human adulation, we are the more induced to a republication of them; believing that the valuable matter they contain, whilſt it cannot fail to gratify the ſearcher after Oratory is alſo eminently calculated to animate the ſoul to the purſuit of virtue.

It may perhaps be neceſſary to remark, on account of thoſe unacquainted with the Tenets of the ſociety with which the preacher was united in religious communion, that they hold not with delivering written or ſtudied diſcourſes, and that conſiſtently therewith, the following ſermons were delivered extempore, and taken down in characters as they flowed from the lips of the preacher, being the pure effuſions of a heart animated with the love of the Univerſal Parent of mankind, and ardently ſolicitous for the good of ſouls —or, as a certain writer has expreſſed of him "his voice was lifted up in an extemporaneous effuſion of rapturous eloquence, which being attended with ſuperior power and ſolemnity, at once captivated the ear, and made contrite the heart."

Far be it from us to multiply encomiums—we wiſh not to exalt the inſtrument; but rather to ſtimulate to the purſuit, not only of thoſe virtues ſo eminently characteriſtic of him; but alſo, ſo abundantly diſplayed in the following communications, and which need from us no comment.

We ſhall only add for the information of thoſe into whoſe hands former American Editions of Fothergills ſermons may have fallen, that the preſent publication contains an addition of four others delivered by him, and never before printed in this country—the peruſal of which, we doubt not, will be equally acceptable with the former, and found to contain matter no leſs valuable and inſtructive.

CHARACTER OF THE LATE Mr. SAMUEL FOTHERGILL, BROTHER TO THE PHYSICIAN DR. FOTHERGILL

TO commemorate the virtues of great and eminent men, who have been honourable in their day, is a tribute due to their memory. A tribute which ſenſible men pay from emotions of reſpectful gratitude; and from a hope that it may prove an incentive to the living to emulate their virtues.

Of this claſs the late Mr. SAMUEL FOTHERGILL, of Warrington, an eminent preacher among the Quakers, may with great juſtice be ranked. I knew him well, and had the happineſs of his occaſional acquaintance; I call it the happineſs, becauſe I never enjoyed the company of any perſon from whom I received more real ſatisfaction; and however diverſified with affliction, the future part of my life may prove, I ſhall never remember thoſe hours I have ſpent with him, but with peculiar pleaſure. He was an happy compound of the gentleman and the chriſtian; the virtues and amiable qualities of each character being admirably blended in him. Graceful in his deportment, eaſy and affable in his manner, he commanded both reſpect and love; he poſſeſſed natural abilities far ſuperior to the generality of mankind, and improved them to the utmoſt of his power. Well read both in books and men, his ſtudies did not terminate in barren ſpeculation; but the great truths of religion were deeply implanted in his heart, and beamed forth illuſtriouſly in a benevolent and truly chriſtian conduct.

As a member of civil ſociety he was exceedingly uſeful, filling up the ſocial and relative duties of life with great propriety. Blameleſs in his manners, kind, charitable, and ready on all occaſions to devote his time and talents to promote the beſt of all cauſes, the good of mankind. He lived beloved, and his loſs is deeply deplored by all who had the happineſs of knowing his worth.

As a preacher, he was far ſuperior to moſt who fill up that ſtation: Sound in the important doctrines of the chriſtian faith, he endeavoured to promote them univerſally, with the greateſt energy of language, and the moſt perſuaſive eloquence. In this capacity he was indeed truly great; and his greatneſs received additional luſtre from his humility. Although followed by numbers, and courted by perſons of ſuperior rank and ſtation, and admired by thoſe of all perſuaſions, the applauſe which his eminence juſtly acquired, did not exalt, but evidently tended to make him humble. He was a perſon of an enlarged mind, zealous without bigotry, and a ſteady promoter of univerſal charity. In his ſermons, it was evident to all his intelligent hearers that he deeply felt the force of thoſe ſolemn truths he delivered; and his manner of diſplaying them was ſo juſtly emphatical, that none but the inſenſible or obdurate could withſtand their force, or remain unaffected by them. He travelled much from the moſt diſintereſted motives, among his friends in Great-Britain, Ireland, and the American Colonies, for the promotion of piety and chriſtian virtue, and for the advancement of that faith and religion in which he moſt ſurely believed, and was ſo eminent an example.

During the latter part of his life he was much indiſpoſed in his health; but (as I have heard from the beſt authority) perfectly happy and eaſy in his mind, having an evidence in himſelf that he was approaching that ſtate of felicity which is prepared for the righteous. This evidence ſupported him through the remains of a painful life, and was his unfailing hope in the awful hour of death, which (when near his end) he declared, "Had no terrors, nor would the grave have any victory." And alſo added, "That as he had lived, ſo he ſhould cloſe with the moſt unſhaken aſſurance, that he had not followed cunningly deviſed fables, but the pure living and eternal ſubſtance." Such was his exemplary life—Such his triumphant death!

A life ſo ſpent is truly honourable—And ſuch a death unſpeakably glorious.

A Lover of Truth and Virtue.
[From the MANCHESTER GAZETTTE, June 1772.]

ON the 15th inſtant, paid the laſt debt of nature, Mr. SAMUEL FOTHERGILL, of Warrington, an eminent Preacher amongſt the people called Quakers, endowed with qualifications ſuperior to moſt, and animated by a zeal truly apoſtolic, he long preached the interreſting truths of the goſpel to mankind; whilſt the uniform tenor of his life, devoted to religion and ſpent in the practice of every virtue, was the ſtrongeſt comment on his doctrine.

A BRIEF ACCOUNT OF SAMUEL FOTHERGILL, BY HIS BRETHREN IN RELIGIOUS PROFESSION.

SAMUEL FOTHERGILL, of Warrington in Lancaſhire, was the ſixth ſon of our worthy ancient friend JOHN FOTHERGILL, mentioned in this Treatiſe; ſee page 29, and of MARGARET his wife, for an account of whom ſee volume the ſixth, page 90, of Piety promoted.

This their ſon being of an active and lively diſpoſition, and during his apprenticeſhip moſtly from under the watchful eye of his affectionate parent, he fled from the Holy Croſs of CHRIST, and indulged himſelf in the gratifications of folly and licentiouſneſs; violating the repeated convictions of divine grace in his own mind, which had been mercifully extended from his early years, thereby wounding the ſoul of his tender father (of whoſe religious care to form and lead the tender minds of his children to piety and virtue, we have an account in the memoirs of his life;) yet his pious admonitions proved nevertheleſs, as bread caſt on the waters, which returned after many days; for about the twenty-firſt year of his age, the viſitation of divine love was ſo powerfully renewed, that it proved effectual to turn his ſteps out of the paths of vanity; and as he has expreſſed, with humble and awful gratitude to the preſerver of men, "It then appeared clear to his underſtanding, that would be the laſt call the heavenly father would ſavour him with;" he therefore conſulted no longer with fleſh and blood, but gave up to the holy viſitation, devoting his whole heart and affections to ſeek reconciliation with GOD, through the mediation of JESUS CHRIST; and abiding in great humility under the purifying operation of the Holy Ghoſt and fire, he became thereby qualified for thoſe eminent ſervices he was called into; for in a few months, by the conſtraining power and love of GOD his mouth was opened to bear a teſtimony to the ſufficiency of that holy arm that had plucked him as a brand out of the fire. Thus a diſpenſation of the miniſtry being committed to his charge, he attended faithfully thereto, and moved therein at the requirings, and under the direction of divine wiſdom, by which means he ſoon became an able miniſter of the goſpel, called thereto and qualified by the Holy Ghoſt, under which influence he laboured with diligence and devoted much of his time and ſtrength, when health permitted, to the ſervice of his dear LORD and MASTER; for the continuance of whoſe ſavours he counted nothing too near or dear to part with, that he might be inſtrumental in gathering ſouls to GOD, which was the object he had in view in all his goſpel labours; being diligent himſelf, he endeavoured much to excite friends to a due and conſtant attendance of meetings for religious worſhip, and thoſe for the diſcipline of the church.

Through the courſe of his goſpel labours, both in public and private, animated by divine love, he expreſſed an uncommon warmth of affection for the riſing youth of this generation, with whom he has been frequently led into a deep brotherly feeling and ſympathy for their preſent and eternal welfare; under which concern his love to this claſs of both ſexes under all denominations, was ſtrong and ardent.

He travelled much in this Nation and Scotland, ſeveral times in Ireland, and once through moſt of the North American Colonies, in the ſervice of truth; where, though ſingularly humbled in a ſenſe of poverty, weakneſs and inſufficiency on his firſt landing, he was by accounts received, marvellouſly ſtrengthened, both in public and private, in goſpel authority and love, to the awakening and comforting of many.

In the forepart of the year 1769, he viſited moſt of the families of friends in the monthly-meeting of Grace-church ſtreet, London; in which ſervice he was divinely ſtrengthened and enabled to extend a helping hand to many in cloſe and neceſſary labour, for their increaſing care, to live and act conſiſtent with our holy profeſſion, to the comfort and help of divers, and his own peace: and afterwards, at two different opportunities, he viſited the families of friends in Horſleydown and Weſtminſter monthly-meetings in that city, to the ſame good effect.

He moſtly attended the yearly-meetings in London, and other places, when of bodily ability; in which his goſpel labours were very acceptable and edifying; being particularly careful when called from home, to return to his family and friends with as much expedition as the nature of his ſervice would admit.

Having acquired a moderate competency by his diligence and induſtry, he declined trade for ſeveral years before his deceaſe, devoting his time and talents to the ſervice of the churches. As a pillar in the Lords houſe he was ſtedfaſt, being actuated by a chriſtian and manly zeal; in deportment grave: his private converſation was ſavory and edifying, correſponding with his miniſtry, which at times went forth as a flame, piercing the obdurate, yet deſcended like dew upon the tender plants of our heavenly Fathers planting, the true mourners in Zion, with theſe he travelled in a deep ſympathy of ſpirit; in his goſpel labours free from affectation, in doctrine clear, found and pathetic, filled with charity, allowing for the prejudices of mankind, being indeed a miniſter and elder worthy of double honour, ſpeaking whereof he knew, and what his own hands had handled of the good word of life.

He endured a long and painful illneſs with much patience and reſignation, and towards the cloſe of his time expreſſed himſelf to ſome of his relations, when they took leave him, previous to their ſetting out for the yearly-meeting in London, to the following effect.

Our health is no more at our command, than length of days:—Mine seems drawing fast towards a conclusions; but I am content with every allotment of Providence, for they are all in wisdom, —unerring wisdom.

There is one thing which as an arm underneath, bears up and supports; and though the rolling tempestuous billows surround, yet my head is kept above them, and my feet are firmly established. —O! seek it, —press after it, —lay fast hold of it.

Though painful my nights, and wearisome my days, yet I am preserved in patience and resignation. —Death has no terrors, nor will the grave have any victory. — My soul triumphs over death, hell and the grave.

Husbands and wives, parents and children, health and riches, must all go—disappointment is another name for them.

I should have been thankful had I been able to have got to the ensuing yearly-meeting in London, which you are now going to attend, where I have been so often refreshed with my brethren; but it is otherwise allotted: I ſhall remember them, and some of them will remember me. —The Lord knows best what is best for us; I am content and resigned to his will.

I feel a ſoretaste of that joy that is to come;—and who would wish to change such a state of mind?

I should be glad if an easy channel could be found to inform the yearly-meeting that as I have lived, so I shall close, with the most unshaken assurance, that we have not followed cunningly devised fables, but the pure living eternal substance.

Let the aged be strong, let the middle aged be animated, and the youth encouraged; for the Lord is still with Zion; the Lord will bless Zion.

If I be now removed out of his church militant, where I have endeavoured in some measure to fill up my duty, I have an evidence that I shall gain an admittance into his glorious church triumphant, far above the heavens.

My dear love is to all them that love the Lord Jesus.

He departed this life at his houſe in Warrington the 15th, and was buried the 19th day of the ſixth month, 1772, at Penheth, in the fifty-ſeventh year of his age, and the thirty-ſixth of his miniſtry.

CONTENTS. ON DIVINE WISDOM. (From the Proverbs of Solomon) Delivered the 3d of the 7th Month, 1758, at Bingley, p. 1 ON SPIRITUAL MINDEDNESS. "Art thou in Health my Brother." Delivered the 17th of the 5th Month, 1767, at the Friars in Briſtol. — p. 40 ON OUR OBLIGATIONS TO GOD. "How much oweſt thou unto my Lord?" Delivered the 19th of the 5th Month, in the afternoon, — p. 57 Prayer after the above diſcourſe, — p. 75 THE JUSTICE OF GOD VINDICATED. "Verily there is a reward for the righteous, &c." Delivered the 22nd of the 5th Month, 1767, at the Friars in Briſtol, — p. 81 Prayer after the above diſcourſe, p. 102 ON THE BEAUTY OF HOLINESS. "A Garden incloſed is my ſiſter my Spouſe, &c." Delivered the 26th of the 5th Month, 1767, at French Hay, near Briſtol, — p. 107 Prayer after the above diſcourſe, p. 126 "Men and Brethren what ſhall we do to be ſaved?" Delivered 1768, at Horſleydown — p. 131 ON THE CHRISTIAN RELIGION. "Thanks be to God for his unſpeakable Gift." Delivered on the 20th of the 11th Month, 1768, at Stockport, — p. 154 ON THE LOVE OF GOD IN CHRIST. "The Grace of our Lord Jeſus Chriſt, the Love of God, and the Communion of the Holy Ghoſt be with you all. Amen." Delivered the 26th of the 6th Month, 1769, at Leeds. — p. 170 ON MAN'S ACCOUNTABLENESS TO GOD. "Be not deceived, whatſoever a man ſoweth that ſhall he reap, &c." Delivered the 30th of the 6th Month, 1760, at York. — p. 220 THE UNIVERSALITY OF THE GOSPEL CALL. "Blow the Trumpet in Zion, ſanctiy a Faſt, &c." Delivered the 19th of the 11th month, 1769, at Horſleydown. p. 221. "O Lord, who ſhall ſhew us any Good!" Delivered the 17th of the 8th Month, 1770, at Bradford. — p. 238. Prayer after the above diſcourſe, p. 267.
DISCOURSES, &c.
A DISCOURSE DELIVERED AT BINGLEY, THE 3RD OF THE SEVENTH MONTH, 1758.

THE excellent proverbs diſcover the full treaſure of religion with its durable riches and honours; and call ſouls to be true lovers thereof, and to inherit wiſdom. From this holy foundation, the riches of all generations have been drawn; and, whenever we are truly enriched, we muſt derive our treaſure from heaven; for, it is the ſoul that ſhall inherit glory: and where ſhall be the production of good but in God? There is, beyond all manner of contradiction, abundance of difference in the natural capacities of mankind; in the various advantages or diſadvantages that occur in the opportunities of acquiring knowledge, and the enlargement of the natural underſtanding; for, ſo it hath ſeemed good and right, in the holy wiſdom of him who commands the ſpirits to enter into all fleſh, and appoints even the ſtars and heavenly bodies to differ in magnitude and glory one from another. But it admits not of the leaſt doubt with me that the holy one, whoſe ways are equal (and who, with a ſolemn aſſertion, declares, he delights not in the death of them that die) hath formed each of us, however differing in point of capacity or acquired knowledge, for glory, honour, immortality, and eternal life, and hath provided means for obtaining this great and univerſal end. For his will is not our deſtruction, but our ſanctification, our juſtification, and adoption into glory, that we might each of us be happy here, and eternally happy with him for ever.

That wiſdom which calls us to eternal peace, to inherit ſubſtance, was with the Ancient of Days before the foundations of the world were laid, as one brought up with him and was daily his delight, rejoicing always before him. That attribute of the Almighty, which makes him famous and excellent throughout all his name; that wiſdom in and by which the univerſe was formed, and in which it reſted compleatly beautiful, as coming out of the hands of a pure and holy creator, when the morning ſtars ſung together and the ſons of God ſhouted for joy; this wiſdom, in which all God's workmanſhip was formed, was the great cauſe of their holy admiration, and the ſubject of their celeſtial ſong. And all that he has created anew, was by the word of the power and wiſdom of the eternal Son of God, the Lord Jeſus Chriſt, who hath revealed himſelf in former ages, firſt ſpeaking by the prophets, at ſundry times and after divers manners, but more clearly by his own appearance, the glorious manifeſtation of God in the fleſh, the great myſtery of godlineſs. For ſo it is beyond all controverſy, God was manifeſt in the fleſh, ſeen of angels, worſhipped by them, ſeen of men too, believed on in the world, and received up into glory.

By this manifeſtation of himſelf, he hath brought hidden riches to light, hath brought life and immortality to light by the goſpel. The treaſures hidden from ages and generations, by the goſpel, have been revealed, that life and immortality have been brought to light, which had a being throughout all former ages, and was the ancient object of the ſaints' faith under the old diſpenſation of the covenant of works, who ſaw but darkly, and as but in a glaſs; but it is now more clearly revealed. Thou ſhalt guide me by thy counſel, or by thy wiſdom, and afterwards receive me into glory. To reſt in hope even in the holy hope of life and immortality. But in the fulneſs of time, the rich treaſures of eternity were brought to light, and the veil was taken away from before the face of all nations, that they might behold and reſt on him, at whoſe preſence the temple ſhook, when his great and awful concluding work was finiſhed, and he gave up the ghoſt. The veil was in great meaſure rent at the appearance of that glorious one, the Lord Jeſus Chriſt, in a greater degree, by that propitiatory ſacrifice offered to Eternal Wiſdom; but more abundantly at the pouring forth of the Holy Ghoſt, at the day of pentecoſt; when ſtrangers from all parts heard ſpoken, in their own language the wonderful things of God.

Now it is this word of God, this wiſdom, that was hid from ages, by which the treaſures of all mankind have been filled, the rich treaſures of all generations, have been repleniſhed. And, as I am fully perſuaded, that the greateſt part of thoſe who have fallen from him, may lay claim to that ſacred, that adorable, name of Chriſt Jeſus; I would adviſe each particular perſon, who have made a profeſſion of this glorious and adorable name, to put the queſtion to themſelves, what portion of riches they have obtained through a profeſſion of this word of wiſdom? For it ſtands us in ſtead to know what we are, before the fatal ſentence be paſſed upon us; every one muſt ſtand before the righteous and juſt judge; for, if Noah, Daniel and Job, who were preachers of righteouſneſs, were with us, in the days of viſions, they could only ſave their own ſouls. What better am I for my profeſſion of the chriſtian faith? "Is my ſalvation nearer than when I firſt believed? or (in the ancient language of the apoſtles to the primitive proſelytes to chriſtianity) have you received the Holy Ghoſt ſince you firſt believed? It is a query, as meet to be put, and as neceſſary to be aſked, of each one of us, as ever it was ſince "life and immortality were brought to light by the goſpel."

I am ſenſible there are great numbers of mankind who are unbelievers in the gift of the Holy Ghoſt. In the extenſion of that great and holy gift, that excellent treaſure, Chriſt in us the ſole crown and hope of glory; and wherever unbelief prevails, in the real extending of this excellent gift, one may ſay, in the apoſtle's language, how then ſhall they call upon him in whom they have not believed? Some are pleaſed to call it preſumption in this day to ſpeak of this gift of the Holy Ghoſt; ſome are ready to ſay, we have no ſcripture for it; but thanks be to God, we have; unleſs they be opened to us by him that had the key of David, we ſhall never availably profit by them. The unlearned in all ages, down to this day, have been ſaid to wreſt the ſcriptures; and ſome have wreſted them to their own deſtruction. But who are thoſe unlearned? Are they ſuch as are deprived of ſcholaſtic education, that have not opportunity of acquiring knowledge and underſtanding through literature? No, for, in the courſe of my obſervation, 〈◊〉 with reſpect to the ſacred truths of the goſpel, all muſt acknowledge they are unlearned whoſe hearts are not opened by the key of David, in which are all the treaſures of wiſdom and knowledge, which is as "a lamp to our feet and as a light to our paths." But where ſhall we find the learned? We ſhall find them amongſt the diſciples of Jeſus, learned in the ſchool of experience, who, out of the good treaſure put into their hearts from the ancient Spring of Eternal Riches, are bringing forth things new and old. We ſhall find them amongſt the poor of the earth, frequently rich in faith, for, the ſecrets of the Almighty are with thoſe who fear him; and, the Lion, related in the character of the tribe of Judah, with whom is the key of David, opens the book and unlooſes the ſeals thereof.

I have frequently ſeen thoſe amongſt the lower claſs of mankind who are the more truly learned; and it appears to me an improper term, to call men learned in the things of God, whilſt they are viciouſly delighting in iniquity, and are lovers of pleaſure more than followers after him; theſe, howeverlearned, wreſt the ſcriptures as unlearned, even to their own deſtruction. Therefore let not the meaneſt amongſt you ſay, that I have not ſuch advantages as others; I am unlearned, I am in obſcurity and darkneſs, in the neceſſitous circumſtances of life; and therefore this my ſituation is cutting me off from thoſe benefits that redound to others, who are in a capacity by acquired knowledge and experience, to form to themſelves encouraging apprehenſions of theſe great things of eternal ſalvation, and of obtaining a ſhare in that wiſdom which is unchangeable in its nature, and of everlaſting duration. The word of Eternal Wiſdom, when he had taken upon him that body (as in the volume of the book it is written of him) he was converſant amongſt the poor, they being the people with whom the Heir of all Things principally delighted; for, amongſt thoſe he would have converſed with, who were of the chief prieſts and rulers; did ever any of them believe in him? No, for thoſe thought themſelves wiſe, and ſought not to know him, the eternal fountain of everlaſting joy. Me-thinks I would have all nations to conſider themſelves deſigned to have a part in the unſpeakable wiſdom and mercy of God, in the offers of grace, and in the glorious riches of an eternal kingdom, which is prepared for all thoſe who ſincerely love him. That they are deſigned, in abundant kindneſs, to become heirs with Chriſt of that glory which is unſpeakable; and, from ſuch a perſuaſion of mind, be awakened to conſider the means which lead to this bleſſed end. And, in order thereto, that we may know to whom we appertain, we are told of the abſolute neceſſity of the gift of the Holy Ghoſt, that even they who have not the ſpirit of Chriſt are none of his.

I would again ſay, let not a ſpirit of unbelief, with reſpect to this holy gift, enter into the hearts of mankind; for I am bold to aſſert, that if the gift of the Holy Ghoſt be not continued in this day of Jeſus Chriſt, that great and glorious light, it is certainly the darkeſt diſpenſation that ever yet was amongſt mankind: if the ſacred almighty Fountain of Eternal excellency, does not communicate knowledge, underſtanding and wiſdom, by his ſpirit, through the word of eternal righteouſneſs, the chriſtian world is, above all other diſpenſations, the darkeſt and moſt miſerable; for, before the flood, he graciouſly condeſcended to converſe with mankind about theſe great truths: he clothed them in their ſtations with wiſdom adapted to their ſtate, when the iniquity of the people was great and exceedingly offenſive, which cauſed him to pour forth upon the earth a deluge of water, that deſtroyed them; even previous to that he warned them by his prophets, whom he had made preachers of righteouſneſs. And afterwards, when the cities of Sodom and Gomorrah ſinned, when their cries aſcended, in heavy piercing prophanation of the commandment of God, and enter'd into the ears of the great Governor of the World, he held, as it were, a conſultation; and ſaid, I will go down now, and fee whether they have done altogether according to the cry of it which is come up unto me. He warned them from time to time of the impending danger which threatened them: he remembered Iſrael in Egypt, and regarded them in the wilderneſs with unſpeakable kindneſs; he gave them the laws upon Mount Sinai with unſpeakable marks of his own communication and excellency: but, when they tranſgreſſed againſt him, he hewed them by his prophets, and flew them by the words of his mouth; they had the law delivered to them with awful ſolemnity, and in a manner unqueſtionably true, to thoſe who were appointed for the application thereof. Moreover he ſuperſeded the law that was written by a new train of his holy ſervants, whom he raiſed and ſent forth; what for? To ſpread the ſame and power of religion amongſt all mankind, and direct them to the great and glolious end of their being. And ſhall we conclude that under the glorious diſpenſations of Jeſus, which hath been ratified and confirmed, not with the blood of bulls or of goats, or with the oblations and ſacrifices that were only typical, but with the precious blood of the Lamb, "ſlain from the foundation of the world," that council, wiſdom, and heavenly inſtruction, ſhould be withheld, or the means of proclaiming afreſh, in his goſpel, the ſpirit of life in every creature? I again ſay, take away the gift and extenſion of the Holy Ghoſt, and we ſhould be more in ignorance and darkneſs than the ages of former diſpenſations; but thanks be to him who lives forever, we have ground to believe and to be aſſured, that the diſpenſation of the goſpel is a diſpenſation of life through Jeſus Chriſt, and far ſuperior in glory to any that ever was before.

This is the new covenant, even his law that he would put in their inward parts, and write in their hearts, and would be their God and they ſhould be his people; with it he would give them an additional degree of knowledge, acceſs to, and communication with, himſelf. I do not apprehend it to be a mere enlargement of men's natural powers or reaſon, that was the gift of wiſdom given to the children of men, through the meritorious atonement of Chriſt; they had the exerciſe of the rational faculties; they had a capacity and powers of diſcerning conſiſtent with their ſtate: their conceptions and apprehenſions were proportioned to them as the beings of a day; but there ſeems to be ſomething of a higher nature requiſite in that ſtate of light and knowledge, propoſed through the goſpel of Jeſus, which was for the ſpreading that excellent wiſdom which is from above, which is firſt pure and peaceable, then gentle and eaſy to be intreated; that wiſdom which is divine in itſelf in all its properties, and gives them power to inherit ſubſtance.

We are abundantly told, and it is a truth we can never too much rely upon, that the manifeſtation of the ſpirit is given to every man to profit withal; that the gift of the Holy Ghoſt was proportioned unto the everlaſting eternal intereſt of man; and hath been communicated to the various claſſes of men's underſtandings, that they might be united to him, and learn righteouſneſs; that thoſe who have wandered from the fold of reſt, might be brought to Chriſt, the everlaſting Shepherd and Biſhop of Souls. This is the glory of the goſpel of Jeſus, this is that which makes him excellent through all his attributes, and unſpeakably glorious throughout his name, "that he came to ſeek and ſave that which was loſt, to bring home that which ſtrayed, to bind up that which hath been broken, and to enlighten thoſe who had long ſat in darkneſs, with the glorious brightneſs of an everlaſting day."

In a juſt ſenſe of the value of my own ſoul, and of each particular amongſt you, do I ſpeak:—Have you brought your actions to the final deciſion of unchangeable truth and righteouſneſs? have you received the Holy Ghoſt ſince you firſt believed? After what manner is the gift of the Holy Ghoſt given to the children of men? What is its firſt work, what is the firſt progreſs that the Holy Ghoſt makes? Heaven, earth, ſea, and the fountains of water, prompt me to ſome degree of experience, and I am qualified to anſwer, from faith, in the query; for, I am not amongſt you without experirience, according to my capacity, and I ſpeak forth the things which mine eyes have ſeen and looked upon, not in a tranſient view; but what my hands have handled of the good word and power of eternal life, I proclaim amongſt you. After what manner did the Holy Ghoſt operate on its firſt appearance amongſt the children of men? Why, in the ſame manner that it did upon the world in the work of the creation, when it was firſt and originally formed: for at the production of divine power, in the wonderful work of creation, the word was "let there be light" and there was light. He ſaid, and it was done; he ſpoke and it came to paſs. And, in this goſpel day, this glorious diſpenſation of grace and mercy, the word is "let there be light" to enlighten their underſtanding to give the knowledge of themſelves, that it might ſhew to us that whatever ſeeming dignity we may be willing to aſſume, whatever miſtaken views we have taken of ourſelves, however comely we may have appeared, in deluſive apprehenſions, yet, in the ſight of him who created all things, the people of all nations, and the numberleſs hoſts on high, whilſt in our natural ſtates and circumſtances, we are but void and without form; not yet, inſtampt with that divine and celeſtial image, which is only capable of celeſtial glory.

Whatever degrees of underſtanding and of natural knowledge; whatever perfection of human wiſdom, and experience, and accompliſhments of profeſſion; O man! O woman! to what length ſoever thou haſt attained, thou art ſtill the creating work of Eternal Wiſdom; he hath furniſhed thee with all theſe perfections and powers for a noble purpoſe, and hath furniſhed thee with a capacity for thoſe glorious views of eternity, and the excellent frame that abides for ever. Thou art "without form and void," although there may be ſome ſeeming production that may ſtrike thy fancy and flatter ſelf-love, yet I fear thou art deficient and without form and void. But God ſaid "let there be light," and there was light; he ſpoke, and it was inſtantaneouſly brought forth at his command, and he who effected the great creating work of all things at the beginning, has ſaid, "let there be light," and there is light throughout theſe latter ages, to diſcover to mankind their own ſtate and condition; how it is in the ſight of Eternal Purity, who looks, not as man looks, but beholds the hearts of the children of men, with reſpect to his ſacred attributes of knowledge and virtue, as he did at the firſt. "Shall I (ſays God) count them pure with the wicked balance, and with the bag of deceitful weights; and while the veil is over all nations, while groſs darkneſs covers their hearts, are they not pleaſing themſelves with uſing a deceitful balance, which, in the end, will be found wanting."

But, "let there be light," to the perfect diſcovery of their undone ſtate and condition, in which they appear, in the ſight of an awful and righteous Judge, who will "render to every man according to his deeds." Oh, may the light of the morning of the day of the Lord dawn upon your ſouls, and ariſe higher and higher; may it ſhine brighter and brighter, till it is finally ſwallowed up in the boundleſs ocean of everlaſting day, where there is no darkneſs, no night, no ſun nor moon, but where is the everlaſting habitation of the Lord God and the Lamb, who are the perpetual light of the whole community.

Have not we known a portion of this ſacred heavenly light in our own hearts? Yes verily; I dare appeal to the experience of all who have, in any degree, been brought to ſee the bitterneſs of their own ſtates, when conſcience hath ſecretly viſited them; how often hath it reproved you, how often hath it awfully founded in the ears of thy firſt nature, "Adam where art thou?" It was at the firſt interview between our Lord and Adam, when he called to him, after the defection and departure from that wiſdom that covenanted And formed man and all things. The all-wiſe Creator did not want to know where his creature Adam was, no, but that his deeds might be made manifeſt to him by by the light, in order to awake him from inſenſibility. O, ſon of Adam, where art thou? what is thy ſtate? what is thy circumſtance? what is the end of thy being? how is that great and important end kept in view? Thus the queſtion has been propoſed to the ſons of Adam in this day. Is not the ſtate in which Adam was, thy own ſtate? Oh, ſon of Adam, "where art thou?"

"I heard (ſays Adam) thy voice in the garden, and I hid myſelf." Oh lamentable change! Oh! the diſtance between the creature and the Creator! by whom he was formed in innocency, brought up amongſt the conſtellations of heaven, endued with a capacity for the everlaſting contemplation of infinite perfections; placed in paradiſe, and bleſſed with immortality: but why this diſtance? why this fleeing from God? why the ſacred intercourſe interrupted, and the eternal joy gone? His nakedneſs was the cauſe; ſhame, ariſing from the guilt of conſcience, for the breach of the divine law, drives him from the face of the divine preſence. Oh, ſon of Adam, where art thou? "I hid myſelf," ſaid he, guilt had taken hold, "I hid myſelf." It is the ſame with all the children of Adam, when the womb of the morning opens upon them, and preſents to them their own ſtates, and puts the awful query,—O ſon of Adam, where art thou? They are aſhamed to own the glorious voice, and, from conſciouſneſs of guilt, with ſhame, appear before their Almighty father and friend: "I hid myſelf;" it was a term never heard of in the innocency of creation. But man fallen into ſin, a defection and departure from the Lord God enſued, and inſtead of living in the preſence of the Eternal Creator, he was aſhamed and hid himſelf.—O, ſon of Adam where art thou? And thus the reſt of mankind, the progeny of Adam, are the ſame in the ſtate of nature, from one generation to another. They would hide themſelves from the face of that God with whom we have to do, the clear diſcoveries of the heavenly light is unwelcome to them becauſe it brings a degree of horror, letting them ſee miſery on the one hand, and happineſs on the other. But it's glorious deſcent and operation affords wiſdom from day to day, unto thoſe whom that God would form to himſelf, who always knows what is in man, and what there is to be formed in him to his own image. But ye ſtumble at the light, that ſacred operation of the divine and heavenly light, the righteouſneſs and wiſdom of God and Chriſt, which is the true light; and are not convinced of your own unrighteouſneſs and folly. This was the unhappy ſtate of Ahab, king of Iſrael, when he was ſurrounded with multitudes of prophets, who with flattering ſuggeſtions, ſpoke ſmooth things to him. They told him he might go and proſper. He approved of their counſel, and their tidings were pleaſing: but what they propheſied to him were lies; theſe wicked ones that he conſulted were very many: but was there no other prophet in Iſrael? Yes, there was one prophet of the Lord's, that declared truth, to whom God the Father had given the ſpirit of propheſy; he was capable of being an inſtrument, in the hand of the Lord, to give to others ſound counſel, and not to flatter, as Ahab's four hundred prophets did. This man of God, when he came, declared that the controverſy of the Moſt High was againſt him: this was diſpleaſing to Ahab, and when Jehoſhaphat inquired after a prophet of the Lord's, he replied "there is yet one, but I hate him; for, he doth not propheſy good things concerning me."

But ſuch are the good things which the language of wiſdom hath ſpoken againſt the unwearied whiſperings of the enemy of mankind; and, when the affections are vitiated, and the heavenly reliſh loſt, the underſtanding, will and judgment, are often aſſaulted and baffled, by the prince and power of darkneſs; and although there are multitudes of enemies combining againſt us, yet the eternal, unchangeable, and everlaſting Wiſdom condeſcends to teach, us the ſolemn truths of his kingdom; and his voice has been like thoſe awful awakening claps of thunder in our ears, which formerly ſhook the top of trembling Sinai. The deceitful counſel, from the falſe prophets' mouths, was believed and obeyed, while the prophet of the Lord, though telling truth was rejected and abhorred. "I hate him" ſaid Ahab; but notwithſtanding this declenſion, he delivers his meſſage from God, however contradictory to the inclination of Ahab. But mark the conſequence; he ordered them to commit him to priſon, and to feed him with the bread of affliction and the water of affliction, till he ſhould return in peace. Oh, remember the anſwer, with trembling, all ye wanton aſpirers, who are deſpiſing the counſel of God! Remember, the Lord Almighty and his commandments, and thoſe by whom he ſends, from the firſt morning of creation unto the dawning of the day of eternity; "If thou return at all in peace," (ſays the prophet) thou that trampleſt on the word of God, "the Lord hath not ſpoken by me." And it is moſt unqueſtionably true, and juſtly applicable to thoſe who depart from the word of the Lord; they can never return to the truth and inherit peace, unleſs they feel and know the divine operation of the ſpirit of truth in their hearts. For in how tranſient a light doth profeſſion appear in the natural man, when no other way has been caſt up for him; and a profeſſion, adapted to the moſt perfect ſyſtem of religion, will do nothing for us in a day that is haſtily approaching, without the power of life and godlineſs is inherent in the ſoul. Open iniquity has ſlain its thouſands, but this formality hath ſlain its tens of thouſands.

I fear there are more who go down to the duſt cloathed with the profeſſion of religion only, than thoſe who poſſeſs the life and ſubſtance of it; of thoſe who have only the law in their mouths, than of thoſe who have it written in their hearts. And whatever advantages mankind tranſgreſs againſt, whether greater or leſs, ſo will their proportion of reward be. God hath let ſome ſee their own fatal condition, who would have a good work wrought in them, through their own activity and wiſdom. —I will be religious. I will hear. I will read. I will collect ſome ſyſtems of religion into my head. I have been unacquainted with myſelf; but I behold my undone ſtate and condition, and now I will be more religious. Thus all things may appear well for a ſeaſon; there may ſeem to be a change wrought in us, an abhorrence to that which is evil, and a love to that which is good; there may be a deſire to enter the inward courts of the temple, to aſſume the name and character of true chriſtians, and be active in religious duties; but unleſs theſe reſolutions be aided by divine grace, it will not be a laſting change, it will be ſoon over, and like untimely fruit, never arrive at maturity and perfection. For the paths that lead to bleſſedneſs are ſtill the ſame, and the only true chriſtian religion is according to the inward covenant of grace, which ſtands not in words, but in power, and in much aſſurance of the power of the Holy Ghoſt By this you are guided and directed in your way, and by its ſanctifying virtue, are made like Chriſt. Without this, you are only in the exterior courts of the temple, in the outward profeſſion of religion only, and in a name to live, when alas! you have been dead; the old nature of the old man ſtill remains, and "the voice is the voice of Jacobs, though the hands are the hands of Eſau."

Great is this myſtery, and unfathomable to the natural mind; it cannot be comprehended but by thoſe who have the light which ſhines from above, the light of eternal wiſdom. None but thoſe who have this great work begun in them can lay claim to the glorious character of being "children of God," and heirs of the kingdom of light and immortality. It is poſſible for people to make a laudable profeſſion of religion, and not to have come to the ſaving knowledge of the truth; for, the nobleſt confeſſion with the lips, without a renewed and ſanctified heart, is abſolutely offenſive to that God with whom we have to do, who "weigheth the mountains in ſcales and the hills in a balance." But when the holy light ſhines forth in the underſtanding, and ſhews them, that their own ſtrength is weakneſs, folly and inſufficiency; and they ſee ſin and iniquity exceeding deſtructive, then they not only ſee, but deſire, "to flee from the wrath to come," to be preſerved and kept from the powerful attacks of the prince of darkneſs, who has ſeized multitudes of mankind in the uncleanneſs of converſation. He that firſt ſeized, with the temptation, in Eden, has again aſſaulted, with the ſame violence as heretofore, and the miſtaken ſouls, who by their own workings, think they have made a tranſition from that wretched ſtate, may perhaps be got farther in the land of infatuation in ſin and uncleanneſs with the falſe prophet.— "And I beheld three unclean ſpirits like frogs that came out of the mouth of the beaſt, and out of the mouth of the dragon, and out of the mouth of the falſe prophets; theſe three unclean ſpirits are the ſpirits of the devil, and unto them were ſeemingly committed the power of working miracles, in imitation of the miraculous power of the Son of God." But were their profeſſion of power and wiſdom weighed in the balance of the ſanctuary, and viewed by the light of the goſpel, it would be found no more than preſumption. And unleſs they can approve themſelves, by thoſe marks which are laid down in the goſpel, it is no better for them than if they had lived in open uncleanneſs. For thoſe he hath ſent forth to boaſt in their own righteouſneſs, to ſacrifice to their own nets, and to burn incenſe to their own drags, ſaying, "my own right-hand hath ſaved me." To value themſelves on the achievements of their own ſtrength and wiſdom, when it is no more than this baſe reſtleſs ſpirit that comes out of the mouth of the dragon, out of the mouth of the beaſt, and out of the mouth of the falſe prophet. And what is it for? it is to gather the people together againſt the great day of the battle of the Lord; to bring the poor deluded multitudes of mankind to truſt in a broken reed, and in a ſtaff that will pierce through their hands; to gather together the nations of them that forgot God, againſt the great and awful day of the Lord Almighty, when paleneſs of face, and feebleneſs of hands, ſhall come upon them, when the higheſt cedars, and the moſt exalted and haughty children of men, will be as ſtubble, caſt before a terrible and devouring fire, when he appears, in tempeſtuous rage, to ſhake terribly the earth.

O, have a care of being found in a courſe of unrighteouſneſs, and in ſeeking to place your happineſs and dependence in a falſe and groundleſs imagination of men's devices; but remember that your all, your everlaſting all, is at ſtake. Remember with trembling, that if after you have eſcaped the pollutions of the world, through the knowledge of the Lord and Saviour Jeſus Chriſt, you be again entangled; the latter end will be worſe than the beginning, and lamentable will be your portion in time and in eternity.

It therefore requires the utmoſt application of every ſoul "to add unto their faith virtue, and unto virtue knowledge, and unto knowledge temperance, and unto temperance patience, and unto patience godlineſs, and unto godlineſs brotherly kindneſs, and unto brotherly kindneſs charity." I would have no ſoul to apprehend that I leſſen, or would leſſen, purity and holineſs of life upon the face of the earth; but that purity and holineſs of the heart, might be renewed, and changed into the glorious and heavenly image, by the ſpirit of God. The law of the ten commandments muſt be abſolute neceſſity, obligatory to men, in their ſpiritual ſtate; and, to us, it is an holy and abundant precept, though, in ſome, it is loſt. There is an immediate alluſion to all this ſhewed forth, by us, as were by the children of Iſrael, who made to themſelves idols, and inſcribed upon them the name of God, though it were and is expreſsly declared, "thou ſhalt not make unto thyſelf any likeneſs of any thing that is in heaven above or in the earth beneath, to worſhip it." But we are aſſured, that amongſt the chriſtian names there are ſome that are making to themſelves the likeneſs of ſomething in heaven; and this is not known but as we come to attend to the heavenly teacher and ſpirit of God; for, ſome return again to their folly, and wallow in their filth and pollution; but unleſs they are renewed and born anew they cannot inherit heaven, and all the glorious treaſures of an everlaſling kingdom.

There are ſome who are contriving and engraving idols; that are making to themſelves an image, or likeneſs to ſomething; as faith, hope, and charity, the great and glorious characters engraved on the true chriſtians; and glorious riches they are, peculiar treaſures, and ineſtimable pearls, which never fail. Now ſuch as theſe, ſome have only made images of, they have a notion that they call faith which is only opinion inſtead of hope; they have ſomething they call hope, but it is no more than expectation; and, inſtead of charity, that is of eternal duration, that love which abides for ever; inſtead of this excellent grace, they have erected an idol which is nothing but ſelf-love. Theſe dead images have taken place, they are, and have been, too much reſting in them in all parts of the chriſtian world, and many have made to themſelves theſe images and likeneſſes to worſhip them, have been bowing down to them of all profeſſions, of all names and diſtinctions in the world; and all nations will (unto the final conſummation of terreſtrial things) continue in this fatal miſtaken notion till Chriſt enters into their hearts; and then Chriſt the king of glory will give them light, and as the morning ſtar of eternal day, he will become precious, ever riſing and ſhining with celeſtial brightneſs, till the day be dawned, and "the dayſtar ariſe in their hearts," to be their light and their lamb for ever.

But, alas! opinion with ſome has paſſed for faith; they hear the doctrine and ſucceſs of the goſpel of the holy Jeſus, and aſſent thereto; they believe in notion and confeſs with their lips all the truths of the goſpel, all his glorious perfections, yet all this may be mere tradition by which the heart is not bettered by the things which are declared; but if to the great truths of the goſpel of the holy Jeſus they can yield the aſſent of their judgment, if, by true faith, they receive them, and make them, through divine aſſiſtance, their own, not merely flattering themſelves with the glorious proſpect of immortality, but are embracing them, by the ſanctifying ſpirit that leads to the ſacred one; then it is by faith we lay hold on Jeſus and on theſe great things of eternal life. By faith a glorious conqueſt is won; by faith we aſcend through the various gradations of purity, from victory to victory, and from ſtrength to ſtrengh, till faith gives us the victory over this world and over ſin, carrying on to the glorious completion of the chriſtian warfare, and fitting us for an everlaſting union with the triumphant hoſt who have overcome the world. This is the faith that works by love to the purifying of the heart; but inſtead of this faith ſome are erecting an image only, and yet are arguing for the verity of it, and and ſay it is real and ſubſtantial, when it is only an opinion; but ſuch, whatever they ſay, whatever they think, they know not that their ſalvation muſt be wrought out by faith, being ſtrengthened by the ſpirit of God.

And thus thouſands have been led into idolatry and have created to themſelves an image only, when their hearts have not known any thing of faith in Chriſt, going on from faith to faith, from ſtrength to ſtrength, and from grace to grace. Oh! it is lamentable to hear ſpread the mournful tidings of the prevalence of image worſhip, which has ſeduced many from their proper work and buſineſs, to enter themſelves on that which will fatally deceive them in the end. How lamentably doth David repreſent idolatrous worſthip; "God forbid that I ſhould offer to the Lord God, or ſpread among the people, a ſacrifice of any vile thing" as ſome have done, when at the ſame time they have had no manner of experience, no inward knowledge, but the heart hath given the tongue the lie. I fear this is the caſe with many in this profeſſing age, and I am convinced that whatever name they bear, if it is not received from heaven, it is no more than opinion that hath paſſed with them for the faith, and the names they bear are like a name unknown. It is certain that there are ſuch that have pleaſed themſelves with a profeſſion of truth, yet have not witneſſed it in their experience. I think they cannot be juſtly compared to the Samaritans, whom the woman called to ſee a man that told her all that ever ſhe had done; they believed, and their opinion was founded on the report: there, ſeemed to be a pretty honeſt conviction, yet they were not contented therewith, for the foundation of their faith, till they came and converſed with him themselves; then ſaid they to the woman, "Now we believe, not becauſe of thy report, for we have heard him ourſelves and know that this is indeed the Chriſt the Saviour of the world."

Now, my friends, you that proſeſs chriſtianity, what is the ground of your faith? Is it the report of them that have known whereof they ſpake? Is it the mere report and teſtimony of former generations; or have you heard the voice of Chriſt, and does he live in you the hope of glory? The holy ſcriptures are an excellent corroborating ſtream, wherein I can view Chriſt, and the compellations of his love, which is of the ſame efficacy as in former ages. It is not becauſe I have heard tell thereof; but I have felt it, I have drawn nigh to him in the humbling experience of its enlivening motives; and worſhip him, not only as the deſire of former ages, but as the preſent glory of his people. I can believe in him as my God, my hope, my help, my heavenly father and friend, and the conſtant companion of my ways through the wilderneſs of this world.

Here is the ground of faith, the living ſaving faith, in which the righteous are eſtabliſhed, built up, and comfortably edifyed for the everlaſting kingdom; in the living knowledge of what he is now to them, and in the divine aſſurance of what he will be, when all ages and generations ſhall be ſwallowed up in the eternal day, when they will, by advancing from one progreſſion to another, lay hold on eternal glory, and can ſay, in the ſolemn language of the apoſtles, "We are not come to the mount that might be touched and that burned with fire and brimſtone, nor unto blackneſs, and darkneſs, and tempeſt, nor unto the ſound of the trumpet, and the voice of words, which voice was ſo terrible that thoſe who heard entreated that the word ſhould not be ſpoken to them any more; ſo terrible was the ſight, that Moſes ſaid, I exceedingly quake and fear: "but we are come," by the excerciſe of divine faith, "unto Mount Sion," unto the holy city of the living God, and to the boundleſs fruition of unſpeakable joy; we are come "to the new Jeruſalem, to the general aſſembly, and church of the firſt born, and to the ſpirits of juſt men made perfect," and all the united confluence of the angelic hoſt. O bleſſed are they who are fitted for that excellent and glorious habitation, where the ſons of wiſdom have eternal abode.

This appears to have been the joyful experience of the primitive chriſtian believers. Their faith laid hold on, and, by their experience, they knew that they were come to Mount Sion. They had that treaſure in earthen veſſels, the excellency whereof was not of man, but God; and as the native deſcendants of that illuſtrious and royal race, they knew, from a degree of divine aſſurance, that they abode in him, and when their earthly tabernacle was diſſolved, and the immortal inhabitant diſlodged from its fabrick of clay, that a building of God was prepared for them, "an houſe not made with hands, but eternal in the heavens;" and towards this excellent and glorious abode they preſſed forward.

Now mere opinion cannot lay claim to theſe great and excellent promiſes; I will tell you how far it will reach; it reaches often too far, and exhibits a miſtaken proſpect to the deluded minds; they are deſirous after happineſs, but their deſires are founded on ſelf-love. "Let me die the death of the righteous, and let my latter end be like unto his;" let my habitation be in the land of eternal quietude. If this is only the language of ſelf-love, they who ſpeak it, ever delight in that which is evil, and flee that which is painful to nature, and ſhun the croſs of Chriſt. They can deſire after heaven, let my habitation be in the land of eternal quietude; but let them remember that fleſh and blood can never enter the kingdom of God. Thus they have been brought to farther miſtakes reſpecting their condition; they have miſtaken their deſires to be heavenly, out whilſt their deſires were after heaven, they have been poſſeſſing the corruptions of their nature, and have been eſtabliſhed in no manner of meetneſs for the inheritance of his ſaints in the light, for the glorious fellowſhip of the bleſſed above. They think they are well on their way to the kingdom of God; but oh, that they may open their eyes before they are cloſed to the world, and their immortal ſpirits entered into the confines of a boundleſs eternity. Oh; that they may ſee that their minds are anſanctified, and that their hearts muſt be created anew in righteouſneſs and true holineſs, before they can be clothed with the garment and brightneſs of the Lamb. They deſire it may be well with them; opinion can lead to this; but it is faith that can purify the heart; this faith is effectual, it works by love, it has a happy operation on their lives, it kindles heavenly deſires, opens a fountain of purity and ſanctification to the ſoul, from which fountain ariſes and flows forth every excellent ſtream. Oh that ye might be brought into this holy heavenly frame of ſpirit. Here you can have living deſires after heaven and happineſs, not merely an exemption from trouble, ſorrow, pain, uneaſineſs, and vexation; but a place of happineſs, a land of conſummate purity, of peaceful and celeſtial reſt.

Can opinion avail itſelf by deſires and expectations? No, has not expectation paſt for hope as well as opinion paſt for faith? Yes, all flatter themſelves with a hope in Chriſt in an awful approaching moment; but let me ſay, it is a truth that is eternal in its duration, and will abide forever, that no expectation that is built upon mere opinion, will ever bring us to everlaſting glory. There may be an expectation, that is, a paſſion of the mind, that ariſes after ſome object to which it has no immediate relation or fitneſs, but is in degree intercepted, and thus they deceive themſelves; for the mind being unrenewed, there is not a poſſibility of the true hope being admitted, and that which they call hope is but a mere empty expectation, that will fatally deceive them; at the laſt day we muſt be made ſenſible of the worth of, and be made meet and fit for, the object of hope ſet before us, before ever we can receive that "hope which is an anchor to the ſoul, and keeps it ſure and ſtedfaſt" amidſt the tempeſtuous commotions of an uncertain world. This keeps the ſoul in heavenly relation to the father of ſpirits, and gives it an admittance into the holy myſteries that are within the veil. That glorious God who created all things out of nothing, can by that power which made us in his likeneſs, tranſlate us from death and darkneſs into the kingdom of his marvellous light, the glorious gates ſtand open night and day, yet there is nothing unclean, unſanctified, or impure; "nothing that worketh an abomination or maketh a lye," ſhall ever enter.

Let us attend to the operation of hope, amongſt the primitive believers, and try whether the paſſion of the mind, which we call hope, be attended with the ſame happy effect as theirs; "what manner of love is this (ſaid they) wherewith the heavenly father hath loved us, that we ſhould be called the ſons of God? They readily owned they knew not what they ſhould be when clothed with immortality, or in what ſphere of celeſtial glory they were to move.

"We know not what we ſhall be (ſaid they) with reſpect to the reſurrection of the body; but this we know, that when Chriſt appears, we ſhall be like him as he is." Whence proceeds this knowledge, but from the happy teſtimony of a holy conformity to his life. This was the happy effect of this excellent hope, and "he that hath this hope in Chriſt purifieth himſelf even as he is pure." He that hath this hope in Chriſt, this glorious hope, has the immortal riches, the enduring treaſure, that was hid from former generations, even "Chriſt in them the" ſole "hope of eternal glory." He that hath this hope keepeth himſelf pure, for he knows the habitation of peace and purity, is the habitation of them that are ſanctified.

This is the nature and conſtitution of hope, it is lead by an eye of faith: faith looks on and aſſents to; and hope, with the hand, lays hold and faſtens on the prize. He that hath this hope in Chriſt purifieth himſelf even as he is pure, according to his degrees of ſtrength and knowledge; for he knows that holineſs is inſcribed on every ſanctified veſſel in the Lord's houſe, and that nothing which is unholy can ever enter there. For the Lord ſhall be unto them an everlaſting light, and their God their glory. And charity, that love of God, which remains when faith and hope will be ſwallowed up in the heavenly viſion, and complete fruitions of the divinely excellent and glorious object; this charity, that is divinely pure, has been counterfeited with an image of ſelf-love, which has been made amongſt the children of men, and ſet up in opinions. "I am of Paul, I am of Apollos," I am of this or the other party, of this or the other name and diſtinction: thus hath this image been erected and worſhipped, inſtead of the divine charity that abides for ever, that keeps the heart pure and clean, and eſtabliſhes it upon a glorious and unchangeable object. They have been centering themſelves in their own narrow conceptions, feeking their own things, and not the things of Chriſt; thus, neglecting the great things of their eternal happineſs, they have ſound themſelves empty, void, and without form, Theſe drink and yet are thirſty, they eat and are not ſatisfied, and are heaping up their treaſure in unfound bags that will not hold it. They are making a profeſſion of Religion, without the life and ſubſtance of it; they dream of much, but lo it will come to little; and, with reſpect to the great things of ſalvation, will be unprofitable, and their worſhip is an untimely fruit in the ſight of the great and adorable Majeſty on high.

May the law of the Lord enter into your hearts, to convince you of ſin, of righteouſneſs, and of judgment to come, that you may ſee your ſtate, while the day of bleſſed viſitation remains; ſee the various circumſtances of your condition, and in what manner of meetneſs you are for the bleſſed inheritance of life eternal. May that glorious light which ſhines from heaven to the ends of the earth, and reaches to the moſt hidden ſtate and circumſtances of men, that light that never flatters nor ever will, that ſacred manifeſtation of the ſpirit of truth that leads into all truth, that ſpirit that is given through Jeſus Chriſt to the world; may that bleſſed eternal ſpirit of grace and truth ſhine forth in us, and diſcover to us, how matters ſtand betwixt God and our ſouls; for it is clearly evident to the view of my underſtanding, that all our opinions, all our hopes, will avail us nothing, till they are fixed and eſtabliſhed in the faith and hope that comes by Jeſus Chriſt. We can have no laſting peace till we ſubmit to the rules of the everlaſting goſpel, and are, through its virtue, brought into a holy conformity to the heavenly teacher. But this men cannot do of themſelves; for the light, that glorious and celeſtial light, is come into the world, yet men by nature, love darkneſs better than light. But, me-thinks, the proper effects of the light in the firſt fruits of creation, engages the firſt fruits of our capacities, to live and walk by it, with an enlivening underſtanding; but ſome abide ſo much by the light, that they cannot make any progreſs in the things of God.

All theſe great truths of eternal ſalvation can never enter into their ſouls till they are brought to cry out with the apoſtle, "Oh wretched man that I am who ſhall deliver me from the wrath to come;" theſe can never take in the glorious exiſtence of the object of worſhip, until God, by his holy ſpirit, open their hearts, and unfold their dark underſtandings; then, as the mind is affected by the humbling, melting operation of immortal kindneſs, it is brought to a true ſenſe of its ſtate, and humbled as the duſt: "Oh wretched man that I am, who ſhall deliver me from the wrath to come!" Thus the miſtaken multitudes of mankind, that ſay they ſhall ſit as a queen, and know no ſorrow, have an opinion inſtead of faith; flattering expectations, inſtead of hope; and inſtead of that divine charity that remains forever, are ſetting themſelves in the warmth of ſelf-love, till at laſt they are brought to cry out, "Oh wretched man that I am!" Oh, that I had more knowledge of myſelf!—Look not upon me O, daughter of Jeruſalem!—the ſun hath looked upon me, upon the corruptions of my nature. I thought I had been comely, when I viewed myſelf, and was dignifying myſelf with the ſcanty garments of an outward profeſſion: but look not upon me. O daughter of Jeruſalem, for I am black; I now behold my deformity and diſagreeableneſs to unſpotted and infinite Purity. Oh! wretched man that I am, who ſhall deliver me from the dreadful wrath to come.

This is the ſolemn language of all fleſh, when they are favoured to ſee themſelves in the light of their God; but there are ſome among you that have made to yourſelves images of faith, hope, and charity, and ye worſhip the erection on the plains of Babel, and are falling down to worſhip theſe dead images of religion. In the plains of Babel, and in the land of confuſion, are the miſtaken multitude aſſembling together, to offer worſhip to the various images they have formed, and happy are thoſe who know the veil to be rent, and the holy ſpirit to enlighten their underſtandings, and that theſe images are broken to duſt by the breath and power of the eternal ſpirit of God.

How often may we remark perſons making uſe of the forms and words of another's prayer, and perhaps the experience of another, that is quite foreign to their own, or, in their addreſſes to God, have been forming and faſhioning their worſhip in peculiar manners that are not their own; and thus they are offering to the Lord of hoſts, a ſacrifice that hath not only coſt them nothing, but is, at the ſame time a "lye in their right hands." They can approach his holineſs and take his ſacred and adorable name in vain, without difficulty. Theſe are ſuch things as I cannot be reconciled to; and, how often may we hear people expreſſing themſelves in language of ſcripture, accented to worſhip, in that which it has no manner of relation to. I have heard perſons that are vile ſay or ſing (as if they had a right to uſe the language of ſcripture) "rivers of tears run down my eyes becauſe men keep not thy law." I have heard perſons that are vile ſay, "I hate the workers of iniquity," when the glorious work of righteouſneſs is not the deſire of their hearts, but only the experience of another. When they approach the dread Majeſty, thus they mock him, and thus diſcover the mark of miſtaken worſhip and the indubitable mark of the beaſt is in their foreheads. I have heard others ſay or ſing, as the "hunted hart panteth after the water brook, ſo panteth my ſoul after thee O God;" when it is nothing more than what ſuch impoſe upon God for worſhip, when, alas! there has been no manner of truth in it at the heart, nothing but an expreſſion which they have vainly taken into their mouths.

Oh the abominable preſumption of men, that they ſhould thus ſtrive to deceive the all-ſeeing eye of the Dread of Nations, and appear before God with a lye in their right-hand. Oh! that man, whoſe breath is in his noſtrils, ſhould thus mock the Almighty ruler of heaven and earth! They are creating an image in the plain of Babel, and are falling down to worſhip it; they are worſhipping with their heads and their tongues, whilſt their hearts are far from him; they have ſpoken other men's words, and have been led on to idolatry till they are become a dead ſubſtance. True worſhip would clothe mankind with reverence, it would raiſe an awful petition for deliverance and ſalvation, were they convinced in themſelves, that the Lord beholds them, and that they are weighed in the balance of the ſanctuary and are found wanting; and when they have ſeen themſelves as in the viſion loſt; then they cry out, "Oh wretched man that I am!—Lord ſave me, I periſh!—ſend forth thy help, or I ſink! if I have not thy help, I am undone."

If we are truly awakened we ſhall find arguments to addreſs the great Parent of mankind; and it is neceſſary we ſhould cry to him for help and preſervation. If a child wants bread, it will cry to its parent for relief; and, in this ſimilitude, I mean to ſpread greater things before you by ſmaller ones, and to direct your ſolemn cries to the Univerſal Parent and Friend. I pay a peculiar regard to ſuch motives as may excite and awaken tender compaſſion in men towards themſelves: their conſciences ſhould be their own monitor, —that which would move them to call for relief—they that walk in the light are the ſons of light and of day—they have a language that enters the ears of the Lord of Sabbath,—in their feeble cries they look towards the glorious habitations of his holineſs, with awful reverence; and the ſpreading of their cauſe before Chriſt is in the emphatical language of the heart, and in a flow of tears do they pour forth their prayers at the throne of Sacred Wiſdom; and there is no true prayer ſo acceptable to Chriſt as that which proceeds from the humble and awakened heart; if it is but a ſigh, an intelligible ſigh, it is ſufficient; it is more divine and acceptable to the everlaſting Father than all the words and expreſſions in the world.

The following SERMON was delivered, on Firstday morning the 17th day of the Fifth month 1767, at the opening of the yearly-meeting, at the Fryers, in Bristol.

2 Sam. xx. 9. Art thou in health; my brother?

IT hath been in my mind to adopt the language or ſalutation of Joab to Amaſa; but with ſentiments different, far different, from thoſe which actuated the treachery of Joab; even thoſe of true and tender affection, and with a mind repleniſhed with that charity, which wiſheth well to all.

Art thou in health; my brother?

I could wiſh, with all poſſible ſolicitude, to lead every mind preſent, into the moſt careful enquiry, in reſpect to their ſpiritual ſtate of health; and to their immediate relation, and affinity, to that ſupreme almighty Being, who is the juſt and awful Judge of quick and dead. I fear it hath proceeded from too anxious a ſolicitude for the health of your bodies, and proſperity of your temporal concerns, that too many of you have too frequently, and in a manner totally, neglected the great concern of your immortal ſouls; which is indeed the one thing needful.

Thoſe temporal concerns, I ſay, which are of a trifling periſhing nature, have, I fear! interrupted and taken off from this principal concern: your anxiety and application towards the attainment of the treaſures and the enjoyment of the pleaſures of the world, have occaſioned too great a neglect of your religious duty.

The conveniencies of life are, by no means, a contemptible concern, where they are bounded with temperance, and confined within their proper channel: but as there is a part in us of infinitely greater, of no leſs than eternal moment; it alſo requires an attention proportionable to it's proper worth; for what are temporal concerns when compared with the important one of eternity!

The ſtate of the body is ſubject to divers maladies; and when we have done our utmoſt to preſerve it, we ſhall find in the end (and how ſoon that may be none knows) that it is of neceſſity, ſubject to the ſtroke of death, and to the encloſure of the grave.

I have therefore thought it by no means an improper enquiry for each individual to make, and deeply ponder, What is thy ſtate, or how is it with thee, O my ſoul? who art capable of partaking of immortal joys! and deſigned, to triumph over death and the grave, When this earthly tabernacle shall be dissolved, thy appointment and deſtination, if in proper ſoundneſs for it, ſhall be made perfect with the whole family of GOD, and be no longer ſubject to the diſeaſes, pains, trials and afflictions of this life, but ſhare the things which are of GOD, Heb. xii. 23. With the general assembly and church of the first-born, whose names are written in heaven.

As this is of the moſt infinite importance to the ſons of men, I have thought it my particular duty, upon the preſent occaſion, to put you in mind of the neceſſary enquiry into the ſtate of your ſpiritual health; the condition of your immortal ſouls: being very apprehenſive that all of you, my brethren, are not in perfect health, who have outwardly the appearance of health; but that, on the contrary, many are in a dangerous ſtate of diſeaſe and ſtupefaction; have only preſerved a lethargic frame, and are tottering upon the brink of deſtruction.

This enquiry into the preſent ſtate of experience, and of advancement in the work of ſalvation, hath branched itſelf out in my view, and divided into ſeveral claſſes, thoſe who are now within the audience of my voice. And in the firſt place, I entreat the attention of you, the elders, amongſt whom our LORD, as amongſt ſo many ſhepherds, hath divided his flock; over whom you are appointed to watch, and to teach them to perſevere in the path which leadeth to eternal life?

You have experienced the power of religion: you have Rom. xiii. 12. put on the armour of light; and ought to ſtand as guardian angels, and to call as the angel called, ſaying, Rev. xxi. 9. Come up hither, and I will shew thee the bride, the Lamb's wife.

Are you in health, my brethren, Are you in health, my ſiſters?—Are you in health, my fellow laboured in the LORD? —Are you in a lively active ſtate in the cauſe of religion? in the cauſe of virtue and temperance? in the power of the goſpel, as it is in CHRIST?

If thoſe that have been called with an high and holy calling, as delegated ſhepherds under the one great ſhepherd, walk uprightly in his fear and to his glory; then the ſheep will with them be more likely to be gained upon to follow the great Shepherd; they will then have a frequent deſire, a longing appetite after the divine Manna, which cometh down from GOD out of Heaven: for every life hath its food and its proper nutriment; and a ſoul panting after heaven can be ſatisfied with nothing ſhort of the food from heaven.

In the next place, I addreſs you, my brethren in the work of the miniſtry, reminding you of its divine inſtitution, all that have entered rightly into it Heb. v. 4. being called of God, as was Aaron.

It is written, Pſalm civ. 4. he maketh his angels spirits, and his ministers a flame of fire; and tho' the term angels be generally underſtood of the glorified ſpirits in heaven; yet, as it ſignifies messengers, it here ſeems to be applicable to thoſe whom the Moſt High prepares and ſends forth, to excite and enliven his militant church on earth.—Are you in health, my brethren?—It is the divine will that you be fed with celeſtial food; not with the unlawful things of the world nor with the unlawful love of its lawful things; but that you become as angels and like his ministering spirits, as a flame of fire. He will make you, if with due conſtancy ye adhere to, and attend on him, a ſacred and fixed flame of love, and of light never to be extinguiſhed: your care, and pains, and labour here will be but a moment, your reward will be a crown of life everlasting. The bread that you eat, and the water that you drink, and of which ye miniſter a due ſhare to others, will be daily ſpringing up in you unto everlaſting life! The divine Manna and the daily ſacrifice will be continued. Reſt in hope, —look for the coming of your LORD.—Labour in the diſcharge of your duty.

Indeed it hath ſometimes happened that ſome of the miniſters of CHRIST, 1 Cor. iv. 1, 2. stewards of the mystery of God, have not been ſound faithful to what he required. Be ever mindful of the neceſſity of putting on and wearing the ſpiritual robes, prefigured by thoſe of Aaron: the holy girdle about the loins; the breaſt-plate, with the Urim and Thummim; the Bell and the Pomegranate. Some indeed have had the Bell ſending forth an empty unavailing ſound, but have wanted the Pomegranate, the ſoul-enlivening fruit of the good ſpirit of CHRIST, our everlaſting high prieſt.

But I hope better things of you, beloved in CHRIST, and things that accompany salvation. I am ſure we have need, with the utmoſt diligence, application, and care, to keep the loins of our minds girded about: we had need to ſtand upon the watch: we have great need to maintain the utmoſt ſteadineſs: for if we, who ſtand in the fore front, ſhould fall, we fall not alone: if we ſlide from the path of truth, who amongſt us will be able to ſtand!

We ought to be endued with the ſpirit of wiſdom, of judgment, and with ſound minds; which he hath promiſed to them that aſk this bleſſing from him, and hath made good his promiſe.

Are you in health, my brethren? are you ſtrongly attached to the promotion and exhaltation of that glorious cauſe which you have embarked in? have each of you a ſhare in, and a proper care of the LORD'S work? Do you watch over the flock attending on your miniſtry, under the great Shepherd, and with the tenderneſs of goſpel love seeking to save that which was lost?

I freely confeſs my own ſears, that I am not in a ſtate of perfect health and ſound mind; labouring as I ought in the work of the LORD. As it is a taſk of the utmoſt importance, I ought to remain ever diffident of my own care, and to watch daily in the diſcharge of a truſt ſo great and important as that of the recovery and preſervation of the lost sheep of the house of Israel.

The proſtration of the ſoul before the GOD and Father of mercies, in a cauſe of ſuch infinite concern, is a continual duty, which can ſcarce ever be ſufficiently diſcharged, the ſecret cry of my ſoul has, after this manner, frequently ariſen, "LORD! ſpare thy people and bleſs thine heritage." I am fully perſuaded, my friends, were all the miniſters and elders more bleſſed with ſound health, the minds of the flock would be more filled with brotherly kindneſs, and more and more approach to that ſtate which I have mentioned; they would know what is meant by the angels being spirits, and how to underſtand his ministers being a flame of fire.

I come now to another claſs, whom I mean to addreſs under the title of thoſe within the audience of my voice, who continue in a ſingle ſtate.

Are you in health my brethren and sisters? are you poſſeſt of inward virtue, and of ability to live to GOD, as becometh his ſaints; and which alone will lead you to eternal life: do you aſpire after theſe, with an unabated zeal?

You muſt not expect always to reſt ſatisfied with the good things of this life. The day may come when you will loath the abundance of your temporal poſſeſſions: you will then be concerned that you have ſo indulgently Haggai. i. 4. &c. dwelt in ceiled houses, and have let the house of God lie waste. Then you would be glad to have exchanged the fading pleaſures of life for the ſubſtantial joys of eternity.

Recollect yourſelves in the ſpring time of life; conſider early the importance of this exchange, while you have it in your power to make it. Look up to an object more glorious than the preſent world can afford you, even to the joys of that eternal inheritance, which the children of the first-born, the innumerable company of happy spirits, the general assembly of just men already made perfect, are repleniſhed with.—Pleaſures unſpeakable! that exiſt for evermore!

Art thou in health, my brother?—my dear brethren, are ye fervently engaged in labouring, for the promotion of the cauſe of GOD upon earth?

O ye parents and heads of families, who are placed as delegated ſhepherds over them; timely beware, left the blood of your children, or of any part of your charge fall on your heads: (if through your miſconduct they become corrupted, and their ſouls periſh.) Know that inquiſition for blood will haſten from the ſupreme Judge, who divideth the claſſes of mankind; and, as it were, ſeparated from the reſt thoſe who are parents, and have children:—his call is to theſe, "Go work in my vineyard."

Theſe precious gifts which he hath given, as pledges of his love, are to he led and inſtructed by them with a proper authority.

If the parents experimentally felt the advantages of ſpiritual health in themſelves, then would they be concerned that the tender minds of their children ſhould be properly cultivated with the knowledge of the LORD, and a fearful apprehenſion of tranſgreſſing his ſupreme commands. They would teach them to look further than mere temporal acquiſitions; even to GOD their Creator. They would bring them up in the nurture and fear of the LORD; in order that their minds might be filled from the ſtore houſe and magazine of boundleſs good, and early enriched with the joys of GOD'S ſalvation: and this would naturally diffuſe the greateſt ſatisfaction to the parents themſelves, to ſee their children become the delight and ornaments of human nature, and fitted for a glorious change! the company of angels, and the spirits of just men made perfect. The ties of nature, and the ſtronger ties of gratitude to him who gave the bleſſing, call aloud for teaching the tender minds of your children, to walk in the ſafe and delightful paths of virtue. With what ſatisfaction and compoſure of mind will ſuch parents be enabled to anſwer the great God, upon his awful examination to this purpoſe: What have you done with thoſe tender ſheep which I committed to your care in the wilderneſs? have you trained them up in ſafety? How will ſuch parents be ſupported by a conſciouſneſs of having done their duty, in that ſolemn hour!—They then may truly ſay, I have done my utmoſt within my contracted ſphere, within the narrow precincts of my allotment in life, to fill up my ſtated duty. Then the ſupreme Judge will ſet at his right hand ſuch parents, and they ſhall be united to him in glory.

And I beſeech you parents, elders, miniſters, (and I include myſelf) let us all ſay Amen, to this ſolemn care in our reſpective families; let us all diſcharge our ſeveral duties as men, hoping for the coming of our LORD; who will then ſay unto us, "Well done, good and faithful ſervants," even in that hour when he ſhall come with terrors to make inquiſition for blood thro' the various ranks, whether miniſters, elders, heads of families, even throughout the various claſſes of mankind.

I wiſh all parents and heads of families would continually walk, hand in hand with their children and families, in the path which leadeth to life eternal; daily watching over, and improving their riſng judgments, with the wiſdom which cometh from above; inſtructing and encouraging them in the contemplation of divine things! perſuading them to believe, as the truth is, that the things of this world are all uncertain, and fading away! that they have everlaſting manſions erected for them in the city of their GOD; where (if they fall not ſhort, or turn not aſide) they will enjoy the company of ſaints and angels for ever more.

Are you in health; my brethren and sisters?

Exerciſe yourſelves in this your preſent ſtate, differently from thoſe, whoſe faculties are bounded within the narrow limits of this world; cultivate, continually cultivate, the minds of your offspring: endeavouring to raiſe in them a proper comprehenſion of the dignity of their natures, and to fix in them early a ſteady belief of their immortality; which is of the utmoſt importance to all?

The hearts of thoſe are unſound, who live in a perpetual attachment to the pride of life, who are contaminated with the love of the world, wherein their chief happineſs appears to be placed: how can ſuch point out the way to the city of God? how can they ſay to their children, Let us retreat from the world, from this ſcene of corruption; let us withdraw from the cares, the ſolicitudes of life: let us aſcend to our appointed home: let us contemplate the joys of eternity: let nothing ſeparate us from that bleſſed hope!

How can parents thus addreſs their children, when they have, perhaps for along courſe of years, ceaſed to conſider the awful importance of the ſubject; and their own minds continue fixed, and tied down to the fading enjoyments of life! Alas! that the folly and vanity of the ſuperfluous pleaſures of the world ſhould ſo entirely engage and engroſs the attention of any one immortal individual, as to take up almoſt every moment of their precious time!

Hence, ſometimes, parents, inſtead of inſtructing the minds of their children, have ſo totally corrupted their own, that they have laid obſtructions in the way to the immortal happineſs of their offſpring, and, when their children have for a time trod in the ways of religion and virtue, they have been ſo extremely corrupt themſelves, as to oppoſe them in their paſſage; to obſtruct them, with violence, in their way to glory; and thereby aggravated their own guilt beyond expreſſion; alas! what will their puniſhment prove, when convicted of ſo great a neglect and violation of their duty? when he that is Judge of quick and dead ſhall appear in judgment, to render to every man according to his works! May all parents, who are negligent in the diſcharge of their duties, lay it ſeriouſly to heart.

In the mean time, may you, my brethren and ſiſters in a ſpiritual relation, continue in a ſtate of lively, active health—labouring in the ſure ground of hope; that, when the great Shepherd himself shall appear, you may also appear with him in glory. If you ſo perſiſt, I cannot but yet hope, that your ſtedfaſt continuance will prove the means of ſpreading ſpiritual health, in an eminent degree. For as, on the one hand, minds infected and vitiated with the lust of the flesh, the lust of the eye, or the pride of life, are very apt to ſpread the contagion to all that are round about them: ſo, on the other hand, ſuch as are reſtored by Chriſt, to a ſtate of ſpiritual health, and by him ſteadily preſerved in it, often become inſtrumental in his hand, to diffuſe that bleſſing; from whence, healthy parents have been frequently obſerved to have healthy children.

I am convinced that the Lord is at work amongſt the riſing generation; many of whom ſtand convicted in their own minds, of the want of ſpiritual health; and are imploring the mercy of the God of their ſalvation.

In order to your attaining it, let me call upon you again, the preſent riſing generation; whoſe ſtations in life may be likely to have ſome little continuance; be ever ſtedfaſt in the performance of your religious duties, that you may become heirs of the kingdom; and have your portion, with the children of God.

It ſeems to me of the greateſt importance, in relation to the various affairs of life, to form aright the minds of youth; and therefore, I once more entreat every parent preſent, that you watch over, and carefully nouriſh every ſeed of virtue ſpringing up in the minds of your children, for the ſake of their, and of your own, temporal welfare; as well as for the hope and aſſurance of both their, and your own, eternal happineſs.

And here, let me claſs every ſingle individual; as every ſingle individual is poſting on his way to an eternal ſtate of exiſtence—and that they may be guided by infinite wiſdom, is my earneſt deſire; and be at laſt received into glory! welcomed thither by their dear Redeemer!

In this city he hath laid his hand upon one, and upon another. He hath preſerved many from the pollutions that too frequently reign in the world; and hath mercifully induced ſome to look early into the law of liberty, into the counſel of his will, who thereby learn the things which belong to their peace.

"Art thou in health, my brother!" Art thou not only called from a ſtate of darkness, into this marvellous light; but, obedient to the call, entered upon the road to eternal glory? Art thou in health; my fellow pilgrim?

A ſenſe of the want of that food which Chriſt gives, is at leaſt a ſymptom of life.

I believe it may be ſaid concerning ſome among you, as was ſaid formerly to Chriſt; Lord, he whom thou lovest is sick. The decay of health in many, has been owing to foul feeding; to their daily feeding upon the ſpirit, maxims and manners of the world, upon exterior appearances, upon comparitive righteouſneſs, upon a compariſon of their preſent, with their former ſtate; whoſe minds are relaxed with the love and ſpirit of vanity. Some have relaxed into evil, and are now become too much unacquainted with God and his law; which, to holineſs, and to that only, annexes happineſs. Many of theſe might have gone on from one degree of ſtrength to another; had they not too much regarded the things of time, and fed too greedily upon the temptations and pleaſures of this life; not enough conſidering, that the diſeaſes and diſorders of the mind thus fed, muſt certainly at laſt bring death, even the death, tho' not dissolution, of the ſoul. They might have been cloathed, if not with a perfect heart, yet with a certain degree of ſtrength; and been more and more advanced on their way to the regions of bliſs.

I beſeech you, continue in your love to the goſpel of Chriſt: that, day after day, you may feed on the holy ſacrifice, and on that eternal fruit with which he nouriſhes the ſoul that hungers and thirſts after righteouſneſs. And, I cannot help, while I am ſpeaking, preſſing you in a more immediate manner, if poſſible, that, not relying on your own wiſdom, and your own ſtrength, but in a full dependence and leaning upon the breaſt of the beloved Jeſus, you all, patiently, with a holy ſoundneſs, proceed in the highway to the city of God; that you may be crowned at laſt with glory, honour, and immortality!

I find in me (at leaſt) one qualification of a goſpel miniſter: even that of a ſtrong and ardent love, which wiſheth well to all mankind: and in particular that you who are preſent, may enjoy ſuch a ſtate of perfect health, as I have been at this time enforcing to your ſerious conſideration: may it ſpread through every claſs; may you all encreaſe in the ſtability of righteouſneſs, through this life; and may it carry you into the boundleſs joys of eternity, into that glorious city, not one of whoſe inhabitants, can ſay, "I am ſick."

The Writer could not be present in the Morning, nor at the immediate Beginning of the following Discourse: but was assured, by many present, that the Preacher had proceeded but a little Way.

The Subject taken from the Parable of the Unjuſt Steward, viz. this Queſtion. HOW MUCH OWEST THOU UNTO MY LORD Luke xvi. 5.—? 19th Day of the Fifth Month, in the Afternoon.

HAVING in the morning enlarged on our debts or obligations to God, for the abundant variety of temporal bleſſings received from him in truſt, for the good of others, &c, he proceeded thus:

"If we are beſides ourſelves, it is unto God: If we are ſober, it is for your ſakes 2 Cor. v. 13.." If, with the ſtrength of love, and a zealous fervency of mind, we labour in and for the church, and for the good of thoſe to whom we are ſent; if riſing early and lying down late; if being willing to ſpend and to be ſpent, diſintereſtedly, without any lucrative motive, or receiving any thing but mere food, from thoſe amongſt whom we labour; if miniſtring to our own wants, and to the wants of others, carry any kind of evidence to the conſiderate and prudent mind, of a diſintereſted goſpel miniſtry; we have, ſo far, a valid claim to it.

"We preach not ourſelves, but Chriſt Jeſus the Lord; and ourſelves your ſervants, for his ſake 2 Cor. iv. 5—."

"If we are beſides ourſelves, it is unto God, If we are ſober, it is for your ſakes. Having known the terrors of the Lord for ſin;" having experienced a gradual progreſſion from the pit of pollution, from the mire and clay; "having," in ſome meaſure, "taſted of the good word of life, and of the powers of the world to come," we apprehend we have authority, more than any human laws or ordination of men can give us, to tell to others, what God hath done for our ſouls. I may proceed yet further with truth and ſincerity, having the ſanction of him, who is the ſearcher of hearts; "for the love of Chriſt conſtraineth us 2 Cor. v. 14.—." The foundation of the goſpel miniſtry is this conſtraining love of Chriſt.

We enter not into the miniſterial office, with any application of this ſort, viz. "Put me (I pray thee) into one of the prieſts offices, that I may eat a piece of bread 1 Sam. ii. 36.." We think higher of the goſpel miniſtry; ſo that no temporary emolument can poſſibly be an adequate inducement to us, to enter upon it; for "the love of Chriſt conſtraineth us." We ſpeak with reverence and a feeling heart; and we believe the chriſtian religion will never flouriſh, in its full perfection and excellency, till their being thus conſtrained, becomes the caſe of all that take the name of God in their mouths in a public manner."The love of Chriſt conſtraineth us; becauſe we thus judge that if one died for all, then were all dead. And that he died for all, that they which live, ſhould not henceforth live to themſelves, but to him that died for them and roſe again 2 Cor. v. 14.—."

This expreſſion ſeems to me, if properly conſidered, to caſt no inconſiderable light upon the propriety of that query applied to us, viz. "How much oweſt thou unto my Lord?" which I cannot yet relinquiſh; though ſome may think I dwell upon it too long. "The love of Chriſt conſtraineth us, becauſe if one died for all, then were all dead." I look upon this as a fundamental part of the Chriſtian faith; "and that life and immortality" have been "brought to light by the goſpel." We were all dead; we have all partaken of guilt; we have all been in a ſtate of enſtrangement from the covenant of God; we have all become, more or leſs, "aliens to the commonwealth of Iſrael Eph. ii. 12.."

In this ſtate of death, the voice of God hath been ſignally extended unto mankind. I have ſometimes conſidered with great attention, his declaration, "O! death, I will be thy plagues Hoſ. xiii. 14.—;" and it hath made a deep impreſſion upon my mind. This declaration of the moſt high God hath been amply verified in the experience of all who have been quickened into a life of piety. "Chriſt" hath been "the reſurrection and the life" to all ſuch. Though "death" hath "come upon all," we are not all included under death; ſo as to be left without the quickening vivifying power that is offered to raiſe the dead to life.

"The dead have heard the voice of the Son of God John v. 25.—!" and have been raiſed again to life. I cannot think but it has been the experience of divers, within the audience of my voice, who know the certainty of this important truth though others may reflect upon me, as being beſide myſelf; yet, if ſo, I may ſay with the apoſtle, "it is unto God." But I would gladly ſpeak intelligibly to the ſoul that is on its way to the regions of immortality; for, if we are ſober, "it is for your ſakes." I would aſk whether a ſecret ſomething hath not often viſited your ſouls, an unſpeakable ſomething, often ſecretly and immediately attended, that hath engaged you to ſend up heavenly and earneſt wiſhes, and raiſed in your minds ſtrong aſpirations, or breathings, after God? when we are told that "the whole creation groaneth together in bondage until now Rom. viii. 21, 22.—," we have no doubt of its being relative and applicable to the preſent times, or ſuch times of longing after God, to be delivered by him. "The Lord from heaven is the quickening ſpirit 1 Cor. xv. 45 47.—." An expreſſion of want, from a real ſenſe of it, is an evidence of life; or being raiſed by him from a ſtate of death. We have not been left in a dead ſtate! this prediction hath been verified, "O! death, I will be thy plagues," He hath brought the firſt evidence of life, which is a ſenſe of want. The ſpiritually dead have received it; and it hath been of his pure mercy, that he hath followed us from time to time, hath met us, as it were, in a narrow place, with inſtructions and reproofs, and ſecretly raiſed in us the hidden life of his own divine wiſdom; he hath cauſed the animating and warming beams of the ſun of righteouſneſs to break forth. And, yet more, the word which called Lazarus out of the grave, hath already, in a good degree, raiſed ſome of us to life, even life eternal? "death is ſwallowed up in victory 1 Cor. xv. 54."

And therefore "the love of Chriſt conſtraineth us," becauſe he hath proved "the plagues of our death," He not only died, but the immediate manifeſtation of his quickening ſpirit hath led "captivity captive," that we, by him, may triumph over the united powers of darkneſs.

We follow not formally; but we believe in, and are convinced, fully convinced, of the doctrines of the chriſtian religion, the incarnation, glory, life, death, mighty miracles, and various circumſtances relative to the holy life of Jeſus, "as in the volume of the book it is written Iſaiah liii. 7.—;" and can, in an awful and reverent ſenſe, commemorate, thoſe vaſt and moſt intereſting events.

We admire, with humble hearts and minds, the awful tranſactions of that time, when ſweat, like drops of blood, ran from the face of the holy Jeſus! when, being in agony, he prayed more earneſtly! when he was betrayed! his ſacred head crowned with thorns! his, face ſpit upon! he was moſt ignominiouſly treated, and as "a ſheep before her ſhearers is dumb Pſalm xi. 7.," he complained not.

We behold him, in his agonies on Calvary Mount, offering himſelf as a ſacrifice for the ſins of the whole world; that he might purify us, by the ſhedding of his precious blood! "more precious than the blood of goats and lambs;" or any other that was ſhed under the law. We believe in his amazing mercy, in offering himſelf there; when, loaden with the immenſe weight of the ſins of mankind, and the immediate ſenſe of the Father's preſence withdrawn, he was left to ſuffer alone; under this extreme preſſure crying out, "Eloi, Eloi, lama Sabacthani!" was crucified! dead! and buried.

Here pauſe a little, I beſeech you!—contemplate the adorable theme! acknowledge, O man! that unbounded gratitude which is ever due from thee: O! my ſoul, "how much oweſt thou unto thy Lord!"

I know we have been ſtigmatized, as diſbelieving the truths of the chriſtian religion. However, I call the divine record, the Saviour of the world, that was offered a ſacrifice without the gate of Jeruſalem, to witneſs for my belief, that he was ſent from GOD, to do the "Father's will;" and I do, without controverſy, believe that he was "GOD manifeſt in the fleſh, juſtified in the ſpirit, believed on in the world, and received up into glory 1 Tim. iii. 16.—." We do not at all doubt that God was "in Chriſt reconciling the world unto himſelf 2 Cor, v. 10.. That Chriſt gave himſelf a ranſom for all, to be teſtified in due time 1 Tim. ii. 6.—; that with his ſtripes we are healed Iſaiah iii. 5.—."

By virtue of that holy ſacrifice the remiſſion of ſins is gained; the awakening power of that ſentence which is due to ſin, is felt in a ſtate of alienation from God; and as we believe, that if one "died for all, then were all dead," ſo we believe that he who was crucified, dead and buried, likewiſe triumphed over the grave, and now "ſitteth at the right-hand of God," in a glorified body, to make interceſſion for man, in order that he might effectually purchaſe, and redeem to himſelf, a people to the praiſe of his name; and diffuſe, throughout his univerſal empire, a ſimilarity of opinion and nature, ariſing from the experience of his univerſal redeeming love.

I am no Arian, far from it:—I believe in the clear emphatic teſtimonies laid down in holy writ, that Chriſt was more than a prophet. I repeat my belief, that he ſuffered, died, aſcended, and is now come "the ſecond time, without ſin, to ſalvation Heb. ix: 28.," in order to reconcile the world to himſelf. I know many are willing to admit that he died for all, as all were in a ſtate of death: and that, by the imputation of his righteouſneſs, all are juſtified in the ſight of God. Whereas I think it more juſt to proceed in the language of the holy inſpired apoſtle; that "they which live, ſhould not henceforth live to themſelves; but to him who died for them and roſe again;" that there may be an effectual redemption, a thorough change; not the imputation of righteouſneſs, without works; but a real ſubſtantial righteouſneſs in the heart and life; which may operate upon, and regulate the mind and will, and lead us to a conformity to his divine nature: not a righteouſneſs imputed to us from what Chriſt did and ſuffered without us; but a righteouſneſs raiſed by him with in us, through our ſurrendering ourſelves to his government, and yielding entire ſubmiſſion to his heart-cleanſing, refining power.

However this doctrine may reliſh with ſome, I am convinced he died for all, that all ſhould be ſaved; that, through him, we might be juſtified in the ſight of God; that we might put on "the Lord Jeſus Chriſt, with all his divine affections."

"The whole creation of God groaneth together Rom. viii. 22.—, to be cloathed upon with a houſe from heaven 2 Cor. v. 22;" not an imaginary houſe, and an imaginary righteouſneſs; but to be cloathed upon with the grace of complete ſalvation; to put on the Lord Jeſus Chriſt; having firſt put off the old man, with all his works, and with all his corrupt wiſdom, or knowledge; which puffeth up, inſtead of that charity which edifieth.

"Chriſt is made unto us Wiſdom, Righteouſneſe Sanctification, and Redemption.

In remembering therefore that he died for us, let us conſider what follows; "that henceforth we ſhould not live to ourſelves. I am crucified with Chriſt Gal. ii. 20—," ſays one of the apoſtles, as a private perſon; and it ſhould, and ought to be, the language in truth of each individual, through all ſucceeding ages. "Nevertheleſs, I live; yet not I, but Chriſt liveth in me." He is become my righteouſneſs; not by imputation only—but he actually liveth in me; and the life which I now live, is by the faith of the Son of God. I think I may now ſay, "Let us preſs forward toward the mark of the prize of the high calling of God Phil. iii. 14.." Let us be crucified with Chriſt, "crucified to the world, and the world to us."

O! my friends, for ſuch I term you in the courſe of that univerſal love which reacheth forth to the whole human race, which floweth from him who hath thus wrought for me, and "brought life and immortality to light" in my ſoul. Is any one of you deſirous of being informed, "how much oweſt thou unto my Lord?"—lay hold on his offers of redemption, live in his fear, in fellowſhip with him, "in communion with the church of the firſt born, whoſe names are written in heaven; ſo will you far better know than any one on earth can inform you."

Examine the riſing ſuggeſtions of your own minds; you are not formed to live merely to yourſelves, merely within the contracted bounds of human privileges, in the narrow limits of mortality. Conſider the dignity of your nature; you are formed for the moſt glorious purpoſes.

I earneſtly wiſh the riſing youth would lay theſe things ſeriouſly to heart, and often meditate upon them, as one formerly did, who thus expreſſes himſelf, "While I was muſing the fire burned. My heart was hot within me; then ſpake I with my tongue, Lord, make me to know my end, and the meaſure of my days, what it is, that I may know how frail I am Pſlm xxxix. 3, 4.."— That they would contemplate the great deſign of Providence, with regard to their immortality, which would leſſen their eſteem of the unſubſtantial joys of time, and engage them to purſue thoſe which are "unſpeakable and full of glory" for ever. "While I was muſing the fire burned."

Continue this muſing, this ſtate of meditation: prize the invitations of the ſpirit of Chriſt, mercifully extended to your immortal ſpirits: and let your minds mount upwards: remember your pious predeceſſors, now perhaps in glory; and their connexions in the world of ſpirits: likewiſe put this queſtion to yourſelves upon every ſerious occaſion, "How much oweſt thou unto my Lord?"

I am fully convinced, were the chriſtian world in general to leave out exterior ceremonies, and enter more into this inward meditation, their minds would be more largely repleniſhed with divine fruits; and thoſe who are entering as it were upon the wilderneſs of this world, would then partake of the advantage. O! that we might all live in the beauty of holineſs?

"My heart was hot within me: then ſpake I with my tongue."—A neceſſary preparation for a preacher! Abel's offering, on account of ſuch a preparation, was "more acceptable to God than his brother's."

"Then ſpake I with my tongue."—O! riſing generation, what you ſpeak with your tongues, let it be from the ſame good ſource of hearts divinely prepared; ſince, on the other hand, for every "idle word" that men ſpeak, they muſt "give an account in the day of judgment." As you often ſpeak with your tongues, fervently deſire that the ſacred faculties of the mind may be fitted for divine meditations, and the tongue to publiſh for the honour of God and benefit of others, what you have been taught by him; ſo will you never admit or utter any thing contrary to the divinity of Chriſt Jeſus your Lord.

"Lord, let me know mine end!" O that this ſound may dwell upon your minds, who are the hope of the next generation! upon whom the weighty truſt and care of the cauſe of God, muſt, in a little time neceſſarily devolve; that you may come to the knowledge of the "meaſure of your days." I think, without violence to the text, you may learn from it that you are deſtined for immortality: but the love of worldly things is too apt to engage the attention of that immortal part, the ſoul; which occaſions, to many, the want of their knowing the great and glorious end for which they were formed, "a little lower than the angels," and intended to be crowned "with glory and honour."

"Lord! let me know my end, and the meaſure of my days!"

I tremble, methinks, upon the brink of eternity! and ſo, with a little proper reflection, you might ſay all, the aged, the middle aged, and the youth,— "the end of all things is at hand:" flatter not yourſelves therefore with length of days, and a long proſperity of worldly poſſeſſion, ſuffer me to beſeech you, for the ſake of your immortal ſouls.

"What do I owe to my God?—What do I not owe him?"—He hath ſnatched me as a brand out of the fire: and I would not, though to gain the world, tread back again in the path of folly.

I know it by experience, and therefore I would perſuade you, not to turn aſide from the God of your ſalvation; but to acknowledge the infinite debt you owe him, and to pay him daily with obedience, adoration, and praiſe.

Our ſins have been great, and our tranſgreſſions never could have been obliterated, had not Chriſt done it for us; let us therefore no longer dwell upon the rock of Preſumption with Satan. who hath been a lyar from the beginning; but let us rather deſcend into the valley of Humility and Peace, and ſettle accounts with the God of our lives, from whom I had ſtrayed to that degree that my life became a burden to me, and I have wiſhed that I had never been born; but Chriſt, who was "a friend to the publicans and ſinners," is now become "the rock of my ſalvation!" he hath cauſed me to truſt in him, and to ſeek the Lord my God. The debt I owe is infinite, I deſire ever to acknowledge it with all poſſible gratitude; and to do my utmoſt towards the diſcharge of it, while I have my being.

If there is a ſoul within the audience of my voice, which (upon this awful query) "How much oweſt thou unto my Lord?" is ready to apprehend, that it owes too much ever to hope for a diſcharge, or freedom from the heavy load of debt it has contracted; I have a little to ſay to ſuch, even from my own experience: thy tranſgreſſions do not exceed the bounds of his mercy; he ſtill careth for thee, with an inexpreſſible fatherly care and tenderneſs. Even when his afflictions are upon thee, they are intended for thy good. "The bruiſed reed he will not break, the ſmoaking flax he will not quench." The more any of you ſee your real ſtate, the more you remember the favours you have received, and feel the burden of your injuſtice and ingratitude, the more readily will he meet the penitent diſpoſition of your minds.

I have no manner of doubt but he, "whoſe work is ſalvation," who "came into the world" purely and purpoſely "to ſave ſinners," will carry on his own work, and, as you wholly reſign yourſelves to his forming hand, will purify your hearts, reconcile you to the Father, and make you everlaſting inſtances and monuments of his infinite mercy. Lift up therefore thy head in hope, whoever thou art, in this humbled penitent ſtate; for "thy ſalvation draws nigh," Thou oweſt abundance to thy Lord: and there is an abundance which thou canſt never pay: but there is the good Samaritan, ever ready to do for thee, as for him, who going from Jeruſalem to Jericho, "fell among robbers;" by whom he was wounded; "and" to ſay, "take care of him, and I will pay." There is a glorious ſound from the great and good "friend of publicans and ſinners;" he is ready to ſay to thee who art in this penitent ſtate before him, "Take thy bill and write down fifty." He will "blot out thy ſins as a cloud, and thy tranſgreſſions as a thick cloud Iſaiah xliv, 22.."

I cannot but remember with renewed feeling, and warm emotion of heart, the day that anxiety (in the view of my condition) ſeized me; and how his mercy relieved me from it. He made my ſoul feel his compaſſion, and in the depths of gratitude thankfully to adore him. And hence I often feel a tenderneſs of mind towards thoſe who are weary of vanity, and heavy laden with a ſenſe of their manifold tranſgreſſions. I beſeech ſuch, by the mercy of GOD, that they would fly to him in their anguiſh of mind; for it is he, and he alone that can ſpeak peace to the ſinner; tho' your unrightcouſneſs may be great, it is not in any degree of proportion to his infinite mercy! Again, ſuch among you to whom I have ſpoke, who delight to dwell in the path of temptation, wherein you have too long continued; I warn you to conſider, that you are in the road to deſtruction.

I would not give up, like Eſau, "my birth-right" to ſeek "a place of repentance with tears, and not find it Heb. 12.16, 17.—." O my ſoul! for ever acknowledge how much thou oweſt unto thy Lord! Let none ſay "he hath bleſſed me variouſly, and in ſome future time I will awake my ſoul to gratitude, I have now ſomething elſe to do;" like him who, when an apoſtle "reaſoned of righteouſneſs, temperance and judgment to come," replied, "Go thy way for this time; when I have a convenient ſeaſon I will call for thee Acts xxiv. 25.."

The like diſpoſition continues to prevail in too many; and this ſeems to be the language of their hearts, "Go thy way this time; call upon me when I have lived to myſelf, and anſwered my own purpoſes a little longer: viſit me at ſome diſtant time hence." Oh! rather "to-day, while it is called to-day.—Harden not thy heart:" do not defer thy repentance a moment; thou knoweſt not what 〈◊〉 moment may produce." Conſider thy repeated tranſgreſſions; thy multiplied offences againſt God: heap not up "wrath againſt the day of wrath:" ſwell not the direful account. Thou haſt hitherto trampled upon the goodneſs and the mercies of the God that made thee; venture not on preſumption and delay. Time is uncertain: Immortality is at hand.

I beſeech you therefore, my friends, at the preſent time, that you will lay to heart the neceſſity of your making up this great account; delay it not to the decline of life. Many are on the brink of the grave! reflect upon your extreme danger! think not of crouding the account of your repentance into your laſt hour of life! you will find it extremely difficult to labour under the infirmities of the body upon a death-bed, without a reaſonable ground of hope: all the offers of mercy having been long continued, and often repeated; yet by you as long and as often rejected; what then will diſcharge you from that dreadful account! I wiſh it may never be the caſe of any within the audience of my, voice. Let us all immediately ponder, rightly conſider, and ſeriouſly improve this conſideration, "How much oweſt thou unto my Lord?"

A PRAYER AFTER THE FOREGOING DISCOURSE.

WITH unſpeakable reverence we preſume to approach thy preſence, O Father! who art in heaven: and with the voice of thankſgiving and holy praiſe, to offer the tribute, that is due to thee alone!

In a commemoration of thy mercy, thy infinite mercy! we are awfully bowed before thee, as at thy ſacred foot-ſtool; in the deepeſt reverence and thankfulneſs, for the ſtretching forth "of the rod and the ſtaff Pſalm xxiii. 4.," which thou haſt been pleaſed to bleſs, as the means of our furtherance in the way of life and ſalvation.

Though humbled in duſt, in the ſenſe of our unworthineſs, we are, nevertheleſs, encouraged to breathe unto Thee; to make mention of thy name, with joy of heart: we adore that goodneſs, which hath put it into our hearts to ſeek, ſerve and fear Thee; and to turn to the place where "prayer is wont to be made Acts xvi. 13."

Thou haſt loved us before we loved Thee; thy love, O Lord! hath not been after the manner of men: Thou haſt called us, when we were enemies; and haſt reconciled tranſgreſſors to thyſelf. Thou haſt followed us in the day of our revolting; and, when we were ſtraying in the wilderneſs, as a moſt gracious and tender ſhepherd. Thou didſt lay thy hand on us, not only with judgment, but with mercy; and haſt brought us home again unto thy flock, and thy fold, and forgiven us our multiplied tranſgreſſions.

Our deviations from thy holy path have not been puniſhed with inexorable juſtice; but thy conduct toward us has been cloathed with unſpeakable compaſſion. O! Thou everlaſting ſhepherd, and biſhop of our ſouls! who haſt looked upon us when weltering as in our blood, and by thy divine power haſt healed us. Thou, that art the phyſician of our ſouls, haſt cared for us, when "the prieſt and the levite" paſt us by,—When caſt out and ſurrounded with the woes of unutterable diſtreſs; when thick clouds covered us,—Thou, in thy abundant love "bowed the heavens and came down" to our help, "and all the darkneſs was put under thy feet Pſalm xviii. .!" Thou haſt made the "clouds thy chariot," and walked "upon the wings of wind," for our deliverance, when our iniquities like floods, roſe high, and appeared unto us like to ſwallow us up in everlaſting confuſion! O! adorable condeſcenſion! We have no language to expreſs thy mercy, and the boundleſs obligations we lie under to thy Majeſty who haſt thus, in the times of unſpeakable anxiety, vouchſafed to appear for us; and even when we have wandered from the counſel of thy will, and trod in the path of the wicked, "Thou ſenteſt forth thy light and thy truth, and didſt lead us back to thy holy hill Pſalm xliii. 3.?"

We acknowledge all theſe bleſſings to thy praiſe, O! ſhepherd of Iſrael! who "ſleepeſt not by day," nor "ſlumbereſt by night."

To Thee we owe all our faculties, and all that is within us; and let them all we pray thee, be conſecrated to thy honour: we beſeech that all our ſteps may be directed to thee; and more and more to thy ſervice. For, Father of infinite kindneſs! it hath pleaſed Thee to rank us among thy children; to make "our dwelling with thy light; our habitation with the lifting up of the ſmiles of thy countenance;" and to remove every obſtacle to a perfect communion with thee: the power is in thy hands; ſanctify us thorougly to this end; write the inſcription of holy and heavenly characters upon our hearts; and, oh; grant that we may ſtill be preſerved, through every trial and probation, to a peaceable admiſſion into thy kingdom.

Blot out all our tranſgreſſions! forgive us freely, for thy dear Son's ſake? remember us in the midſt of thy mercy! deliver us, we pray Thee, as Thou haſt graciouſly hitherto done, like a tender Father.

Grant we never may forget thy counſel; ſooner cut the thread of our lives, and number us to the ſilent grave!

May we follow Thee, with our whole hearts, ſubmit to the patient reſignation of our all, for thy dear ſervice; and keep us to a happy concluſion in thy favour! it is all we aſk, and beg at thy hand: with regard to outward circumſtances, thy will be done! we have no other ſupplication to offer.

Preſerve us, as in the hollow of thy hand; that from a militant ſtate here, we may paſs to a triumphant one, in thy everlaſting kingdom!

O Lord! have mercy on thy people, and thy children, when they ſpread their hands towards thy holy habitation. Cloath them with the ſpirit of grace and ſupplication; Excite them to fly to Thee, their only rock and refuge: and to thy name, that is an impregnable defence; where the righteous, in all ages, have ever found ſafety!

Regard thoſe who are far off, and remain unacquainted with thy name. We pray Thee, let the ſame mercy ſpread to them, which Thou haſt ſhewed unto us. Let the diffuſion of thy ſpiritual bleſſings, in and through thy dear Son, flow among them, that they may ſeek Thee; that a holy anxiety of mind may take place, in order to a reſt in the day of trouble; and that when the various trials and troubles of time are over, they having, through thy abundant goodneſs and ſure ſupport, "fought the good fight, and kept the faith," may be received by Thee, and be crowned with glory and immortality, in thy everlaſting kingdom.

Oh thou that art fairer than the ſons of men! grace flows from thy lips; Thou beholdeſt us when tempted, and ſpeakeſt to our ſtates with all the language of tenderneſs. Father of mercy! grant that innumerable multitudes may reſort to thy temple, that ſacred houſe, which thou haſt erected to thy honour and ſervice. May the poor, the ſick, the maimed, the blind, and the naked, inſpired by thee with holy confidence, look towards Sion; and be clothed by Thee, with the wedding garment; with the righteouſneſs of their dear Saviour!

Thus, gracious God! we are divinely encouraged to ſupplicate thy name, on the behalf of the church militant, where ever ſcattered: that it may flouriſh in peace and ſtability; that not only in part, but in the whole luſtre of meridian brightneſs and ſplendor, they may commemorate thy glory!

In an humble ſenſe of thy mercy and goodneſs to the workmanſhip of thy hands, we thank Thee, that Thou haſt been pleaſed ſo abundantly to manifeſt thy loving kindneſs and favour, in and amongſt us.

We proſtrate ourſelves before the throne of thy Majeſty and grace! we would offer to Thee an humble, grateful ſacrifice of thankſgiving and praiſe, dominion, and every excellent attribute! for we know that we have nothing but from thy bounty, who art the rock of our ſalvation!

To Thee, Father of infinite mercy! for the multitude of thy mercies, in Jeſus Chriſt our Lord! To Thee, the author of every bleſſing! with the Son of thy boſom; our Lord and Saviour Jeſus Chriſt, the Lamb immaculate through the eternal ſpirit, be all praiſe aſcribed, now, henceforth, and for evermore. Amen.

THE FOLLOWING DISCOURSE WAS DELIVERED ON THE 22d DAY OF THE FIFTH MONTH, 1767, AT THE FRIERS, IN BRISTOL.

I HAVE frequently thought, and the ſentiment hath been confirmed from my own obſervation and experience, that a great and excellent point would be gained, highly conducive to the advantage of mankind, did they generally, though from no ſurer guide than tradition, ſubſcribe with heart and mind to that certain truth recorded in holy writ:

"Verily there is a reward for the righteous: Verily he is a God, that judgeth in the earth Pſalam lviii. •• .;"

As ſuch a perſuaſion, from whatever grounds it ariſes, naturally tends to influence the conduct to avoid evil, and to purſue that which is good; and with regard to many, it hath proved a ſtep to their nearer acquaintance with God, who is the only ſure guide to true happineſs.

Indeed I ſcarce think there can be many, if there be any, who are hardy enough to deny the exiſtence of a ſupreme Being; but believe on the contrary, that many, through the divine favour, enlightened to ſee their duty, and aſſiſted to diſcharge it; do, in conſequence of theſe favours, contemplate, with ſatisfaction inexpreſſible, theſe attributes of the moſt high God, here mentioned by the pſalmiſt; and could I be induced to think, that any part of mankind had ſwerved from their duty for want of a firm conviction of thoſe his attributes, as relative to his creatures; and of the certainty that there is really "a God who judgeth the earth:" I ſay, could I believe their minds were deſtitute of this animating and enlivening proſpect of his power, omniſcience, and goodneſs, in his ſuperintendant care, and preſent judging the earth, I ſhould deem ſuch but a very little removed, if any, from the ſtate of the Athenians, upon whoſe altar the holy apoſtle diſcovered an inſcription, "To the unknown God Acts xvii. 23.." Indeed a language that was ſpoken formerly hath been too much adopted by ſucceeding generations; numbers of whom have been like thoſe men of Jeruſalem, who ſaid, "the Lord will not do good, neither will he do evil Zeph. i. 12.." Many (ſeduced by the grand deceiver and his agents) have endeavoured to eſtrange and withdraw themſelves from the Arbitrator of the whole earth: they have hence grown dark in their imaginations, and in like manner thus reaſoned with themſelves, "He will do us no good, why therefore ſhould we ſeek him?—he will do us no harm; why ſhould we fear him?" This we may juſtly look upon, as the moſt unhappy ſeduction of mind! as it miſleads to the utmoſt diſtance, (without timely recovery) from that ſtate of obedience, in which we are only capable of happineſs, through the favourable notice of our Father who is in heaven.

But we may juſtly conclude, that ſuch impiety paſt not the attention of an all-ſeing God, in as much as he replied, "I will puniſh thoſe men of Jeruſalem, who have ſaid, The Lord doeth us no good, why ſhould we ſeek him? he will not do us any harm, why ſould we fear him!"

The certainty of his ſuperintendency, hath continued to be the happineſs of all the wiſe and good in all ages; and it is theſe, and only theſe, that diſcern wherein true happineſs conſiſts. Hence hath it become, and ſtill remains, an eſtabliſhed glorious truth, accompanied with, and confirmed by, the voice of all generations.

Under this head in particular, a petition or prayer that was put up to Him who hath created the earth, and aſſigned a reward to the righteous, by Agur the ſon of Jaketh, hath appeared to my mind, as neceſſary at this day to be adopted by every individual who is deſirous of living to the beſt, wiſeſt and happieſt purpoſe of life; without which we had better never have lived: and I cannot but recommend it moſt particularly to You, the riſing generation, whoſe minds I truſt are at times ſuſceptable of proper impreſſions, who are not become ſlaves to the vanity and luſts of the world: and indeed it ſeems like the language of one that is entering upon the ſtage of life: "Two things have I required of thee, deny me them not before I die! Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me; leſt I be full and deny thee, and ſay; Who is the Lord? or leſt I be poor, and ſteal, and take the name of my God in vain Prov. xxx. 7, 8, 9.!"

The ſubſtance of this memorable requiſition hath appeared to my mind, during the courſe of a long ſeries of obſervations of men and times; with regard to its import in point of religion, virtue, the love and peace of God; as including indeed all that is good and neceſſary for our ſafe conduct and ſupport through this life, to that completion of happineſs propoſed as the final reward of the righteous.

But how will ſome be able to prefer a petition to a power in whom, alas! they have no truſt? who would gladly be poſſeſt of, and are much better pleaſed with, ſharing a crown of wicked proſperity in this world, than with a proſpect of a crown of pure and perfect felicity, in a ſtate of endleſs futurity.

O that parents would timely and vigilently exert themſelves to raiſe early impreſſions in the tender minds of their children, in order to fix deeply the chriſtian doctrine, with all its glorious conſequences; firmly perſuading and convincing them, that they are under the immediate notice of that Being, who is ever unſpeakably good and gracious; and informing them that he is cloathed with every awful reverential attribute; as being perfectly wiſe, powerful and good, yet ſtrictly juſt; that he is the Maker of us all; and that he delights to be called upon by us, with the tender and endearing appellation of, "Our Father, who art in heaven."

Wherefore, under the deep and reverent ſenſe of the certainty of his continual preſence and providence, let us be ever careful, ever earneſtly deſirous to conſtitute a part of his children and family, in this our probationary ſtate; that as we, by our rank in the creation, belong to the order of ſpirits; we may aſſuredly hope to join the cherubim and ſeraphim, in the habitations of glory and peace, by our now becoming members of his militant church; and may, when our warfare ſhall be accompliſhed, unite with the chorus of his triumphant hoſts, in the language and tribute of grateful adoration and praiſe.

And indeed without this bleſſed hope, we are of all creatures, the moſt miſerable! being daily ſurrounded with lamentation and woe! combating with ſecret or obvious diſtreſſes! and encountering, from the cradle to the grave, a perpetual ſucceſſion and variety of afflictions! We might therefore truly ſay, if our hopes were only fixed upon the tranſitory and fleeting pleaſures of this life, we ſhould be of all the animal creation, the moſt miſerable! But we are aſſured that nothing leſs than GOD himſelf, is the infinite and endleſs reward of all that diligently and conſtantly ſolicit him to the following purpoſe, —"Two things have I required of thee, deny me them not before I die; remove far from me vanity, and lies; give me neither poverty nor riches; feed me with food convenient for me, leſt I be full, and deny thee, and ſay, who is the Lord? or leſt I be poor, and ſteal, and take the name of my God in vain!"

Which is as if the Prophet had ſaid, Thou art my Father, the Author of my being; I made nothing myſelf, but am wholly and entirely the offſpring of thy power and workmanſhip of thy hands: thou knoweſt therefore what is beſt and fitteſt for me; and what can I require elſe from the hands of thee, O my GOD! than thy preſervation out of the dangers of thoſe oppoſite extremes in life; thy guidance in the middle path of ſafety and innocence, and the enjoyment of thy approbation and favour in my walking therein!

His mind was doubtleſs deeply impreſſed with the awfulneſs and eſſential ſubject of his petition; and "the removing far from him vanity and lies" ſeems to conſtitute a very conſiderable part of it. But too many of us deviating from this one moſt important point, are daily inclined to wander in the broad path of vanity and folly, and prone to miſtake it for the path of peace; 'till oftentimes the ſtroke of adverſity, of pain of body, or affliction of mind, convinceth in part, and, if unreformed, that of death may fully convince us, when too late! of this moſt fatal miſtake.

The Prophet ſaw into the propriety of that frame of mind, which utters the language dictated by divine wiſdom: "Truſt in the Lord with all thine heart, and lean not to thine own underſtanding Prov. iii. 4.:" inaſmuch as his gracious ſuperintendency and merciful notice of his creatures is ſuch as even "taketh in the ends of the earth Iſai. xlv. 22.;" and daily affordeth us the cleareſt manifeſtation of his goodneſs here, as it hath evidently pointed out to us that glorious path which leads to ſafety and eternal peace. But vanities and lies have too frequently eſtranged the mind, drawn it off from heavenly objects and heavenly cares, and fixed its attention upon things wholly unworthy the notice of an immortal ſpirit. Under the ſeducing influence of "vanities and lies," men have been frequently led to purſue many things agreeable to their own wiſhes and imagined intereſts, without the leaſt regard paid to juſtice and equity.

I may poſſibly obſerve an explanation and diſtinction of the two ſtates as I go on, which Agur ſeems to refer to, viz. "The diſtreſs and miſery of the poor," on the one hand; and the "vanity and pride of heart," too frequently conſpicuous in the rich, on the other.

Were the lives of men deſigned to be wholly alienated from a ſtate of juſtice and virtue, and entirely inſtructed and fixed in the maxims and manners of this world, ſingly to be taught to conſider it as the chief end of their exiſtence, there would then be ſome excuſe for uſing every ſpecies of art in joining "houſe to houſe, and laying field to field, till there be no place, that they may be ſeated as it were alone in the midſt of the earth Iſa. v. 8.;" but now, as the great deſign of him who judgeth the earth, and rewardeth the righteous, hath been abundantly manifeſted and denounced to ſuch as thus counteract it, they who are intruſted with riches will appear the more inexcuſable for their abounded avarice, and can have nothing to plead in favour of their violation of his plain and clear intentions reſpecting mankind. It will all at laſt be ſound "vanity and lies," without virtue; without a faithful dedication of their hearts to the revealed will of GOD. It is an obſervation of the preacher that "God giveth to man that is good in his ſight, wiſdom and knowledge, and joy—but to the ſinner he giveth travail; to gather and to heap up, that he may give to him that is good before God Eccleſ. ii. 26.." And though he who is too unmindful of his Creator, may have erected edifices that appear to the eye of the ſpectator as if they would ſtand for ages, and may "call them by his own name;" yet even in this view, without virtue, he is, in the ſenſe of Agur, a lyar to himſelf: he thinks he hath ſecured happineſs, when the frame of his mind is the reverſe of it; fixt probably in a ſtate of excluſion, from what may be juſtly deemed true and ſubſtantial happineſs; or any acquiſition, which will be acceptable and well-pleaſing in the ſight of GOD. In this circumſtance therefore he is a lyar. The byſtander indeed, who ſees him in the free enjoyment of affluence, and taking his eaſe, in appearance, in the fulneſs of his heart, may be ready to conclude ſuch an one happy, by being unacquainted with his ſecret griefs; whereas many of his moments, if their true ſtate could be penetrated into, would appear like thoſe diſtreſſed ones of the king of Iſrael; who when he was ſeated in the height of his ſplendor, magnificence, and royalty, "rent his clothes; put on ſackcloth, faſted, and lay in ſackcloth, and went ſoftly 1 Kings xxi. 27.."

Labour therefore after righteouſneſs, rather than to "lay up for yourſelves treaſures upon earth; where moth and ruſt doth corrupt, and where thieves break through and ſteal Mat. vi. 19, 20.;" that by ſuch timely and prudent application ye may lay up for yourſelves "treaſures in Heaven; where neither moth nor ruſt doth corrupt, and where thieves do not break through and ſteal."

Ye riſing youth, whoſe minds are open to the dictates of "that wiſdom which is from above James iii. 17." and to the juſt and tender ſentiments which it inſpires. Be your enquiries to the following purpoſe, frequent as they are important, What am I? Who made me? To what purpoſe was I created? dedicate your moments to the real purpoſes of life, pay not too great a regard to any proſpects or temptations of this world; fix not your attention upon its maxims and propoſed intereſts, which, when they become our idols, do but deceive and deprive us of infinitely greater; beware of being ſeduced by the out-goings of your own minds: let not things that are tranſient and periſhing gain too great a poſſeſſion of your hearts and affections; nor ever neglect the following intereſting petition, "Remove far from me vanity and lies:" and remember that he is the guide, helper, and director of all them that put their truſt in him.

"Give me neither poverty nor riches." I readily conclude that in the firſt part of this petition all would willingly join; but riches are moſt apt to lay hold of our hearts and affections; many indeed are the promiſes to the poor, "Whom the Lord will deliver when he crieth, even him that hath no helper Pſal. lxxii. 12.;" they are frequently encouraged to hope; while the rich, if they miſ-apply the riches committed to their truſt, we are aſſured by divine authority, will be conſtrained "to weep and howl:" they enjoy the bleſſing and bounty of Heaven, which they ought to apply to the nobleſt purpoſes, particularly the relief of their diſtreſſed brethren, "in as much as ye have done it unto one of the leaſt of theſe my brethren," (ſaith our Saviour) "ye have done it unto me Mat. xxv. 40." For which purpoſe he hath communicated to ſome a larger ſhare of temporal enjoyments; which ought to be a ſtriking motive, a neceſſary incitement to well-doing: but alas! inſtead of it, too frequently wealth becomes ſubſervient to the purpoſes of pride, luxury, and wickedneſs: and therefore our LORD remarks in another place, "how hard it is for a rich man to enter into the kingdom of Heaven Mat. xix. 23. 24.." And the apoſtle James ſays, "Go to now ye rich men, weep and howl, for your miſeries that ſhall come upon you; your riches are corrupted, and your garments are moth eaten; your gold and ſilver is cankered, and the ruſt of them ſhall be a witneſs againſt you; the hire of the labourers which have reaped down your fields, which is of you kept back by fraud, crieth; the cries of them which have reaped, have entered into the ears of the Lord of Sabaoth James v. 1, 2, 3.."

If the extent of thy ſtewardſhip, O Man! is increaſed, thy obligations to thy Maſter are ſtill greater; if thou haſt received additional bleſſings from the GOD of bounty, it is a truſt which calleth upon thee to diſtribute with an unſparing hand. O then, ye who are thus favoured; maintain a ſteady endeavour to diſcharge your duty in the ſight of your Creator; deceive not yourſelves with a belief that happineſs conſiſteth in the multitude of your poſſeſſions, ſince they bring with them their dangers as well as obligations to duty, but like fountains of water which ſupply the little ſtreams, "be ready to diſtribute, willing to communicate 1 Tim. vi. 18, 19.," this being the way to lay up in ſtore for yourſelves a "good foundation againſt the time to come; that ye may lay hold on eternal life."

I have known ſome men, and even women, who have thought the ground ſcarce worthy to receive the preſſure of their feet, diveſted of all the ties and tenderneſs of humanity, and wholly puft up with "vanity and lies;" but as the reign of ſuch is ſhort, and not even then without its pains, and "their end miſerable," as in many parts of the ſacred records we are aſſured; may there be none ſuch here preſent; on the contrary, let it be a part of your conſtant care, not only to feel the diſtreſſes of others, but to viſit, and be convinced, and in a manner ſhare the neceſſities of the poor and needy; to ſoften the anguiſh of their afflicted minds, to alleviate their hidden griefs, and to dry up the eyes of thoſe that weep; and the tears which ſtream, "as faithful ſtewards of the manifold Grace of God; having fervent charity: knowing that charity ſhall cover a multitude of ſins. Uſing hoſpitality one towards another without grudging; in proportion as ye have received the gift 1 Pet. iv. 8, 9, 10.," removing far from you "vanity and lies;" and contenting yourſelves with being fed with "food that is convenient for you."

Some that are preſent, may think this unreaſonable doctrine, and be ready to reply, I have a family to provide for, and therefore I muſt embrace every opportunity of acquiring, and laying up all my acquiſitions in ſtore for them: and ſhould I neglect the preſent, the like may never happen again in the courſe of my life.

Such or the like arguments are often too readily taken up, and obſtinately urged, in oppoſition to the moſt important concern; to the unſpeakable prejudice of themſelves, of the diſpoſitions and morals of their children in particular, and of human ſociety in general: how quick is the tranſition of many from a ſtate of health to the grave! "Thou fool! this night ſhall thy ſoul be required of thee Luke xii. 20.!" was formerly pronounced to one of this kind by the great Judge of all men. Conſider then it may be thy caſe; and art thou prepared againſt thy dying hour, to render him ſuch an account, as will then ſupport thee, and juſtify thee in thy claim to the inheritance of his everlaſting kingdom, by thy having faithfully ſought it, and attended to the conditions thereof, preferably to all the deareſt objects of this uncertain, and momentary ſtate of exiſtence?

I am fully of opinion, many who run after the world with open mouth, and that mouth ſcarce ever cloſed, until death cloſes it; could they be induced to yield ſome of their precious moments to timely and ſerious reflection; would endeavour to withdraw themſelves from tranſitory things at leaſt before their laſt moments of life; and in ſome meaſure, prepare (after this manner) to meet their GOD.

They would now and then retire, for a ſhort ſpace at leaſt, from the world, before they entirely left it; frequently ſit down, and ſeriouſly turn their view towards another world, another ſtate of being into which they can never hope to carry wealth, or honours; toward that approaching dread tribunal of righteouſneſs, where theſe will gain no favour.

When we take a ſurvey of the world, and look back thro' the generations that are paſt, we ſee that the love of vanity, wealth, and grandeur, hath proved from time to time the ruin even of the faireſt empires and monarchies, which have been ever erected on the face of the earth: one reformation after another, and one ſtate after another have been deſtroyed, from the pride and diſſipation inherent in the minds of governors and teachers.

How ought this conſideration to humble the hearts, and redouble the vigilance of ſuch as are placed in exalted ſtations!

I hope and truſt our love as a people hath not been confined peculiarly to ourſelves; but extended, as it ought to be, to all our fellow creatures; to relieve poverty and diſtreſs, according to our abilities; to prevent and reclaim from the infinite dangers and harms of impiety, and to encourage every kind of real virtue.

Though ſome families may have turned aſide into the ſtate of the world, and become engroſſed with the love of its pleaſures and enjoyments; yet many others, I hope, and believe, have denied themſelves; have "laid hold of the good word of life;" and under its influence, purſued "the one thing needful." Tho' ſome have declined, and even refuſed, the ſubjection due to their Maker, as if they had aſked with inſolence, Who is this LORD, that he ſhould reign over our hearts? and had added, We know no power equal to that of getting wealth, and honours;—yet others have not departed from the obligations of fear and love; but have made proper reflections, paid juſt reſpect to the great Author of their being; and manifeſted it by a ſteady watchfulneſs in conduct, which I moſt earneſtly deſire may become the happy caſe of every one of my fellow creatures.

The preſent ſolemn occaſion is an important leſſon of inſtruction to us all! The departure of the diſembodied ſoul, from this world, to another; which methinks ſhould entirely prevent our ſetting too great a value upon all temporal poſſeſſions.

I have ſometimes been preſent in a dying hour; I have been preſent at a ſcene of humbling diſtreſs; I have ſeen in ſome, the cloſing period of a regular life of virtue: yet ſuch a life, as on account of outward poverty, had been deſpiſed and over looked—a whole life ſpent, in which its happieſt moments would have paſt for miſerable, in the minds of thouſands: yet when they have finiſhed their courſe, they have experienced triumphant joy, in the bleſſed hope and aſſurance of eternal life! through the merits of their dear Redeemer.

I have alſo beheld, on the other hand, the habitations of ſplendor exhibit a mournful ſcene of diſtreſs, far different from the former! then, when the ſolemn approach of death hath begun to appear, attended with all its tremblings and fearful apprehenſions of an after ſtate! when the ſoul, agonizing in its pains, hath viewed things in a far different light to what it had before done, when even the riches, in which it had long truſted, fell ſhort of giving the leaſt ſatisfaction: no hope of future happineſs afforded to the poſſeſſor! but, on the contrary, a gloomy proſpect of deſpair; of an eternal ſtate of miſery! of this I have been made a ſorrowful witneſs, that ſome have gone out of the world, "without God, without hope Eph. ii. 12.;" without one comfortable reflection from the ſacred ranſom of a dying Saviour!

In vain have they ardently wiſhed, in an expiring hour, that they might have been permitted to lengthen out their allotment of life, a little longer; that they might have but a ſhort ſpace of added time afforded them, for the important purpoſe of repentance, and amendment of life; for "feeding the hungry, cloathing the naked, and viſiting the ſick;" virtues, to which they had no pretence, in any of their paſt hours, and which then it proved too late for them to attain, however neceſſary, for their ſtanding approved at the laſt judgment, to which they were approaching.

May we all therefore learn inſtruction, from examples like theſe; and derive ſuch advantage from this preſent ſolemnity; ſeeking and embracing "the good word of life;" and ever ſtedfaſtly adhering to it, ſo long as we continue in mutability.

May we never withdraw ourſelves, from watchful attention, to the guidance of divine Providence; never indulge ourſelves in arrogance, or truſt too much to the rectitude of our own hearts: but "pray without ceaſing 1 Theſſ. v. 17.," that we may be enabled to "do works meet for repentance Mat. iii. 8;" and thereby attain an eternal inheritance in the kingdom of GOD.

Once more ſuffer me to entreat you, my friends, in great good will, often ſeriouſly to reflect upon the importance of the petition which I have thus far endeavoured to enforce—"Two things have I required of thee, O Lord! deny me them not before I die." As I am fully ſatisfied it is not and will not be ſufficient for me, though I ſhould ſtand ever ſo eminently high, on the account of riches, or honours, in the eſteem or applauſe of men; "Remove, therefore, far from me vanity and lies; giving me neither poverty nor riches; but feed me," I pray thee, "with food convenient for me, leſt I be full, and deny thee, and ſay, Who is the Lord? or leſt I be poor and ſteal, and take the name of my God in vain."

Ever beware of the firſt admiſſion of evil. Guard the avenues of your hearts; make it your peculiar ſtudy "ſo to number your days," as to "apply your hearts unto wiſdom Pſal. xc. 12.;" and to advance therein, keep the account of your paſſing moments with greater exactneſs than you would wiſh to do of your moſt important temporal concerns.

It is an uſual ſaying, "That ſhort reckonings make long friends:" continue this ſhort and frequent reckoning; ever eſteeming "the numbering of your days aright," to be the moſt neceſſary and bleſſed exerciſe; that hereby ye may be in a continual readineſs for your final removal, how ſudden ſoever it may be permitted.

Some of you are doubtleſs truly ſenſible of the importance of thus acquiring, the divine favour; continue to "keep your hearts" in this frame "with all diligence, for out of them proceed the iſſues of life Prov. iv. 23.:" remember too that as we are a people who have been frequently blamed for departing from ſet forms, how neceſſary therefore it is for us all to keep up, in the very inmoſt receſſes of our hearts the daily ſacrifices of prayer and praiſe, of fervent mental ſupplications, reverently to offer them to the "Father who ſeeth in ſecret and rewardeth openly Math. vi. 6." and let us never forget, that if the mind once gets off its guard, and relaxes in its earneſt purſuit of the divine favour, the enemy is then moſt watchful to enter and to ſeduce. May you all therefore keep within the verge of innocency; and ever let your morning oblations, and evening ſacrifices accompany your ſpirits to the throne of grace.

Ye riſing tender youth, of whom there is a number in this city, for whoſe welfare I am at this time, and believe ſhall ever remain, anxiouſly ſolicitous:

May grace, mercy and peace, attend you through the ſucceeding ſteps of your lives! May the Father of infinite mercy ſtill accompany your ſpirits! May you live in the perfect love and fear of him; making conſtant, daily enquiry into your immortal ſtates; always remembering that you muſt one day fall beneath the ſtroke of death! May your evening and morning ſacrifices, therefore, of fervent prayer, and of a ſincere and ſtedfaſt devotion, be conſtantly directed up to your Creator! Aſſuring yourſelves that in caſting your care upon, and truſting in him, he will remember you in his divine love; that he will "remove vanity and lies far from you, and feed you with food convenient for you Gen. xxii. 17.;" that "in bleſſing he will bleſs you: and in multiplying he will multiply" his favours toward you; crowning you in the end "with joy unſpeakable, and full of glory Pet. i. 8.!"

To conclude, let us all treaſure up in our minds, and firmly retain this comfortable aſſurance, "Verily there is a reward for the righteous; verily there is a God that judgeth in the earth."

A PRAYER AFTER THE FOREGOING DISCOURSE.

IT is unto Thee, the Author of all our mercies, thou moſt glorious and holy One! that we preſume to have recourſe; and with the deepeſt humility and reſignation of mind, to acknowledge thy preſent bleſſings, and the diffuſion of thy wiſdom and goodneſs, with gratitude, reverence and feeling ſubmiſſion! As thou beſt knoweſt what is beſt for us, we beg that we may be continually favoured with thy providential and fatherly diſpenſations; and with that mercy which ſanctifies them, which renders them moſt highly inſtructive and uſeful to us: that hence we may enjoy inward peace in the time of outward trouble: we beſeech Thee thus to carry on and complete our ſanctification and ſalvation, that in thy appointed time, we may attain "an endleſs inheritance with the ſaints in light Col. i. 12.."

We humbly requeſt that "all things may work together for good to thoſe Rom. viii. 28." that are afflicted: may they profitably liſten to the inſtructive voice of affliction; and thoſe who enjoy proſperity, alike improve, from the language of every mercy!

Eſtabliſh us, we pray Thee, upon the holy immoveable foundation of thy ever bleſſed and unchangeable truth; Thou that haſt been with us, and remembered us; and haſt opened our hearts for thy admiſſion, through the virtue of thy heavenly power and divine love. We pray Thee, in the name and ſpirit of thy dear Son, to direct us in the ſeveral ſucceeding ſteps of our lives; to preſerve us in an humble dependance and holy truſt in thy power: and may we be continually favoured to make mention of thy name with joy and gladneſs of heart.

Lay thy hand, we pray Thee, upon ſuch as are captivated "with vanity and lies," before they depart hence, and be ſeen of men no more; to lead them "out of darkneſs into thy marvellous light 1 Pet. ii. 9.:" let the voice of the holy Spouſe reach the immortal part, in ſuch, with that comfortable and refreſhing language, "Ariſe my love, my fair one and come away." Lead them, we pray, yet farther and farther, in the "path of righteouſneſs Prov. viii. 20.," to "the perfecting of holineſs in thy fear 2 Cor. ii. 1.;" and let "thy rod and thy ſtaff," evermore, "comfort them Pſal. xxiii. 4." therein; that they may not "lag behind, as in the wilderneſs;" but in humble, ſteady, obedience, "perſevere, with holy circumſpection;" being thankful for all thy providential diſtributions, and ever patiently pronouncing the divine language of "Thy will be done!"

Enable thy miniſters, with power and authority, to exalt thy name with additional ſtrength; that through their faithful labours, as inſtruments in thy hand, thy ſacred light may ariſe and abundantly ſpread upon the habitations of darkneſs! O moſt gracious Being! Thou that "workeſt in us to will and to do, according to thy good pleaſure Phil. ii. 13.," we pray Thee, bring all to thy temple; and enable them acceptably to worſhip Thee therein. Humble their hearts in full obedience to thy word, "lead them in the way everlaſting Pſal. cxxxix. 24.!" Let the firſt dawn of their morning, the whole courſe of their day, and the cloſe of their evening be continually directed towards Thee.

O Thou! by whom the voice of ſupplication, is with all readineſs admitted, even from the unworthieſt of thy creatures! grant that over ſea and land, "the dead in heart, in treſſpaſes and ſins Eph. ii. 1.," may hear thy word, feel its power in "raiſing them to newneſs of life Rom. vi. 4.," and be finally admitted to the fellowſhip and communion of ſaints in thy kingdom!

For thy great name's ſake, and for thy dear Son's ſake, remember all the inhabitants of this city; and thoſe, in particular, who are now met in this place: that, through the favour of thy light and help, they may move in their ſeveral claſſes agreeably to the injunctions of thy holy word. Do thou, we pray thee, animate and preſerve thy miniſters, elders, and heads of families; may they "be ſober, and hope to the end 1 Pet. i. 13.;" diſcharging their duties to Thee, themſelves, their houſholds, and the public; having on "the helmet of ſalvation, the breaſtplate of righteouſneſs, the ſhield of faith, and ſword of the ſpirit; and having their feet ſhod with the preparation of the goſpel of peace Eph. vi. 15, 16, 17.."

Speak peace, we beſeech Thee, O ſovereign Author of peace! to all that "are labouring and heavy laden Mat. xi. 28.;" "toſſed and not comforted Iſai. liv. 11.;" ſtill the perturbations of their minds, when ariſing and ſwelling, like the raging waves of the ſea; "though the waves toſs and roar, let them not prevail and paſs over them Jer. v. 22.."

Now to Thee, whoſe goodneſs, mercy, and marvellous power, the tongues and thoughts of the moſt grateful and perfect of thy creatures here below, have ever fallen ſhort of expreſſing or conceiving; to Thee, with the immaculate Lamb, the Son of thy boſom, be deſervedly and juſtly aſcribed, as is moſt due, all honour and glory, through the ſucceeding pilgrimage of our lives; and when we ſhall no longer remain ſojourners here upon earth, may we be admitted to continue the inexhauſtible theme, in the boundleſs habitations of thy everlaſting glory, world without end. Amen.

THE FOLLOWING DISCOURSE WAS DELIVERED AT THE QUARTERLY MEETING AT FRENCH-HAY, NEAR BRISTOL, THE 26TH OF THE FIFTH MONTH, 1767, IN THE MORNING, A GARDEN INCLOSED IS MY SISTER, MY SPOUSE, A SPRING SHUT UP, A FOUNTAIN SEALED Cant. iv. 12.—.

THE whole Book of Canticles is underſtood and taken in the way of ſimilitude, or metaphor, ſetting forth that cloſe connection, that near and dear relation, which eternally ſubſiſts between CHRIST and his church; and in this ſenſe it certainly conveys inſtruction, very profitable as well as very delightful, to that mind which hath dedicated itſelf to the love and obedience of him, its only rightful LORD.

The Church is called " a fountain of Gardens iv. 15.;" which ſeems to me very evidently to imply that incloſed collected ſtrength, beauty, regularity; thoſe conſolatory refreſhments; that ſteady firmneſs of thought, unity of heart, and divine affection, which becomes a people that well underſtand what is meant by the ſolemn injunction of "girding up the loins of their minds 1 Pet. i. 13.—:" well appriſed of the ſtate of their pilgrimage; of the nature, end, and deſign of their being; of the neceſſity of "watchfulneſs unto prayer 1 Pet. iv. 7.; of having their minds brought into, and eſtabliſhed in, the lovely order of the goſpel; "their loins girded;" their faculties circumſcribed, and directed to the proper purpoſe, the great and glorious end of their being; within the limits of that holy frame of mind, which hath "a fountain of gifts," preparatory to every kind of uſeful ſervice, for the comfort of individuals, and the united benefit of the whole body; ever abiding in the "fear of the Lord," which "is the beginning of wiſdom Prov. i. 7.9.10.;" the moſt perfect wiſdom, by which the mind is kept clean, and preſerved in its proper cloathing.

For "the fear of the Lord," as the Pſalmiſt expreſſes it, "is clean and endureth forever Pſal. xix. 9.:" and if this fear continues to reſt upon our minds, it will aſſuredly keep them clean; and more and more illuminate them to diſcern the propriety and fitneſs of this language of CHRIST to his church: "a garden encloſed is my ſiſter, my ſpouſe, my church;" erected and preſerved by "my power," my followers united to me, and all dear to one another, "a royal prieſthood, a holy nation, a peculiar people zealous of good works 1 Pet. ii. 9.."

May we therefore all ſeparately, each for ourſelves, attend to this ſtate, and become acquainted with that degree of reſemblance of ſuch an incloſed garden which we bear, in the ſight of him, who at one view, ſees the ſeveral conditions of men, and beholds the ſtate of his whole creation!

If we are incloſed, of what nature is our incloſure? ſince nothing leſs will become our ſufficient defence, than the ſurrounding arm of the Almighty! He is the ſtrength of every individual that rightly truſts in him: Their ſituation is aptly deſcribed in "holy writ," in many parts of it, by a variety of lively and beautiful figures; as here, by that of "a garden incloſed, or a fountain of gardens Cant. iv. 15.." They likewiſe joyfully experience, in this ſenſe of the text, what was meant by the ſong that was predicted to be ſung in the land of Judah, when the divine covenant ſhould happily cement, and incloſe that favoured people in a ſtate of innocence, integrity and love, enjoying together the laſting and unutterable ſweets of divine protection and peace. "In that day ſhall this ſong be ſung in the land of Judah; we have a ſtrong city; ſalvation will God appoint for walls and bulwarks Iſaiah. xxvi. 1.:" and I cannot but entreat that all preſent, who are come to years of mature conſideration eſpecially, may obey the call of GOD; come out of a ſtate of ſin, and neglect of duty, and become "fellow citizens with the ſaints Eph. ii. 19." of this city; a city that hath "ſure foundations Heb. xi. 10.;" being built upon "that rock" which "the gates of hell Mat. xvi. 18." have never been able to "prevail againſt."

O you that are in the bloom of life, and ſurrounded with the impetuous waves of divers paſſions; who continue yet uncorrected, unrefined by divine grace; may you diligently and ſeriouſly reflect upon your extreme want of reſemblance to "the garden incloſed;" and of anſwering thereby the gracious deſign of your Maker concerning you! May you be directed "by the ſtill ſmall voice 1 Kings xix. 12.," which the LORD GOD will make uſe of, and meet you with "in the garden Gen. iii. 8.;" in order to reclaim you, and to draw you to himſelf! May all that ſtand in ſlippery places, make him their refuge, that they may know him, to calm every tumult in the mind; to crown them with the joys of obedience; and to direct their ſteps aright thro' life, to his honour, and their own true and laſting happineſs!

May all who mourn for want of a place of reſt, attain this happy ſituation, all who are ready to cry out as one formerly did, "Woe is me that I ſojourn in Meſhech, and dwell in the tents of Kedar Pſalm cxx. 5.!" Woe is me for this ſtate of wickedneſs, with which I am now on every ſide ſurrounded; both that of my own, and that of others round about me, who are ready to fear "the harveſt is paſt, the ſummer is ended Jer. viii. 20.:" and that they are not gathered into the city walled with ſalvation: or the garden incloſed with divine beauty, with united and unfading joy.

I hope better things for thoſe whoſe concern ſometimes appears likely to become more than they are able to bear, even a concern, left they ſhould be excluded from an inheritance with the ſanctified.

He that of old made "the mountains ſkip like rams, and the little hills like lambs Pſalm cxiv. 4.," for the miraculous preſervation of his people, even when they had begun to deſpair of their deliverance; can ſtill equally effect the like glorious work in reſtoring the deſponding, the broken in heart; that, having been too much off their watch, have from thence been the more ſubject to be "toſt about by every wind of doctrine Eph. iv. 12.," and cunning craftineſs of men; whereby they lie in wait to deceive. Know that though your own reſolutions, your own ſtrength, and wiſdom, have been inſufficient (in the days that are paſt) for your ſecurity; and perhaps the ſtrongeſt reſolutions, that you have hitherto made, have been written in duſt; ſo that the next gale of temptation hath blown them away; and you have hence been carried further and further, into a ſtate of groaning captivity, and crying diſtreſs! and have been unable to lift up your heads in the day of trial: know, that the duly humble and repenting ſinner hath ever been graciouſly received; and the diffident have become cloathed with divine ſtrength, through the name and power of the LORD JESUS; their minds have been brought into a holy frame, having entered within the celeſtial incloſure and defence.

"O that the ſalvation of Iſrael would come out of Sion, then ſhould Jacob rejoice, and Iſrael ſhould be right glad." This hath been the ſacred language of individuals that have at times been toſt in uncertainty, diſtreſſed in vanity, wickedneſs and diſappointment; who, notwithſtanding, have been at laſt happily fixed within the habitation of "the holy city, or garden incloſed;" through a ſteady perſeverance and ſtrong reſiſtance, though in the night ſeaſon; like Jacob, who as a prince "prevailed with GOD and with men Gen. xxxii. 28.." So the ſincere, the penitent ſinner, in his reſolute and patient conflict, imploring and relying on divine help, will at length obtain an aſſured victory, to his great joy, and returning of thankſgiving to the Author of all his mercies.

"A garden incloſed is my ſiſter, my ſpouſe;" ah, too unthinking youth! how widely different from this ſtate is too many of yours? To you appears particularly applicable that ancient call from GOD, "Keep ſilence before me, oh ye iſlands Iſaiah xli. 1.!" I beſeech you, in this your time of danger, when, your minds may be compared to floating iſlands, blown upon and covered with a ſucceſſion of waves, ſurrounded with temptations of various kinds, that are perpetually withdrawing you from that moſt precious intereſt, which CHRIST hath purchaſed for you in "the garden incloſed;" I beſeech you, that you maintain a ſteady dependance upon him; that ye be vigilant in your purſuit after eternal enjoyments; that ye ſtand upon your guard againſt the wiles of the grand enemy to your ſalvation; remembering that even "when the ſons of GOD have met together, Satan hath preſented himſelf amongſt them Job i. 6.."

Doth thy mind watch with holy diligence to prayer? being fervent in ſpirit, that though the enemy may endeavour to come in as a flood of corruption, and ſeek inceſſantly to draw thee from the ſtrong hold of that city, "whoſe walls are ſalvation, and whoſe gates are praiſe Iſaiah lx. 18.;" the arm of Omnipotence may defend thee: know, thou art no farther guilty than as thou joineſt with the temptation; it is no ſin to be tempted; the holy everlaſting Bridegroom of the true church, was himſelf tried, proved, tempted before thee, time after time, by "the ruler of the darkneſs of this world, the prince of the power of the air;" yet he continued unmoved, unwearied; being ſupported and ſuſtained by the power of GOD: "He was like unto us in all things, ſin only excepted Heb. iv. 15.;" he knows and is willing to ſuſtain them that are tempted; and to encourage in the day of battle, every one that cleaveth unto, and calleth upon him, with full purpoſe of heart, in the whole courſe and conduct of his life; though he may be deeply proved, and may ſometimes be ready to cry out.—"Even though the gates of death, may appear to be in motion againſt me, and juſt opening to receive me, yet if I die, Oh let it be at thy feet."

This hath been the language of minds, in the day of temptation; and when the battle hath been hot, they have known a ſecret hiding place, where the enemy could not prevail. Though he encountered the whole army of martyrs; though they were tempted, trod upon, buffeted and even crucified; yet it never was in his power to ſubdue them; they were ſtill ſuccoured by the hand of the Almighty; they were enabled to "fight the good fight of faith 1 Tim. vi. 12.—;" to paſs through all their fiery trials with patience; and, in honour of their victory, are now "crowned with glory!"

How beautiful, how amiable, muſt be "thoſe gardens incloſed," the riſing youth, in the vigour and prime of life! when their minds are circumſcribed, and animated to piety; when they have upon them the indubitable proofs of the handy work of God; ſtanding immovably upright on the ſide of religion and virtue; keeping out all the works of darkneſs, by walls of divine erection!

How excellent are theſe gardens incloſed! their converſation and behaviour, how edifying! how exemplary! how truly honourable! their admiſſion is ſure into "that glorious houſe, not made with hands 2 Cor. v. .," to a perpetual feſtival, an eternal fruition of the unſpeakably rich rewards of their good works, which they have been enabled to perform, to the glorifying of their father who is in heaven.

Than ſuch a bleſſed ſociety as this, I know of nothing that can poſſibly be deemed more amiable upon the face of the earth; nothing more conſiſtent with the deſign of heaven; or more reſembling, for thoſe that are young "to remember their creator in the days of their youth Eccleſ. xii. 1.," with a continual reverence; and to give up their hearts to him, in the perfection of love; for the moſt deſirable part of the whole creation to live thus, amidſt the bloom and luſtre of the ſpring-time of life, is to conſtitute the "beauty of holineſs!" the one great ornament of "the garden of the Lord" here on earth!

Ye heads of families, fathers, mothers, and guardians, that preſide over and ſuſtain the various relations in domeſtic life; ever carefully proſecute your own eternal happineſs, and the happineſs of all thoſe over whom you are placed in charge! exhorting them in tender affection, and encouraging them by worthy example, to "ſet their affections on things above Col. iii. 2.;" watchfully guarding, and even confining them, in order to preſerve them from all harms and corruptions of vice, "as gardens incloſed" within the limits of that holy fear, "which is a fountain of life, that preſerves from the ſnares of death Prov. xiii. 14," and prepares for a crown of glory, in the regions of eternal felicity!

When the ties of nature become joined with the ties of grace, and together reſt upon the minds of parents and guardians, they cannot but be ſolicitous that their offsprings and charge may be favoured, in an eminent degree, with divine preſervation; they would then earneſtly deſire to help them forward in their way, being qualified to ſay to the riſing generation, "Follow me as I follow Chriſt." I am perſuaded had this been more generally the caſe, had they themſelves, I ſay, really lived "as gardens incloſed" within the bounds of divine wiſdom and government, our chriſtian ſociety would have worn a different aſpect to what it now does. Could parents and heads of families, from time to time have appealed to the Searcher of Hearts, for the uprightneſs of their intentions, and the rectitude of their conduct in theſe moſt important concerns, then might they have ſaid with holy confidence, "Lord! now letteſt thou thy ſervant depart in peace; for mine eyes have ſeen thy ſalvation Luke ii. 29. 30.!"

What think ye, parents? ye that live as it were in a ſtate of ſtupefaction; what think ye of the important moment, when in the ſight of God, angels, and men, inquiſition for blood ſhall be made? What think ye of the preparation of rendering the account with joy at the dread tribunal of final judgment? in which an inquiry into the diſcharge of your ſeveral duties, in this reſpect, will moſt aſſuredly be made? It is poſſible, and indeed I cannot but believe it conſiſtent with the goodneſs of the Supreme Being, that, where the natural parents have been negligent in the diſcharge of this important truſt, and have conducted their offspring into bye-ways and crooked paths, forgetful of the way that leadeth to life eternal, the everlaſting Father hath not been wholly unmindful of his children, thus abandoned to the wiles of the deſtroyer; but hath frequently reached forth a kind hand to ſuch, and will continue to make up to them, who gratefully receive his kindneſs, and obey his voice, the deficiency of ſuch paſt paternal care; even by the virtue of his living power in their hearts: in the mean time, the very criminal neglect of ſuch parents will, notwithſtanding this, draw down on them its own weight of condemnation: "the handwriting on the wall" will ſtill remain againſt them, and, like wicked Belſhazzar, they will be "weighed in the balance, and found wanting Dan. v. 5. 27.."

Indeed it muſt be confeſt, and I am thoroughly aſſured that all parents are not thus negligent: I cannot but remember the ineſtimable father I had in early life; and, above all things, his almoſt unexampled care and tenderneſs over his infant offspring. I well remember the very powerful and moving eloquence of deſcending tears! when he collected his numerous family of little ones about him, and in the time of our extreme tenderneſs, and very early years, how often he hath wept over us, when he hath been recommending us to the throne of grace! though I cannot repeat the immediate language he uttered upon theſe occaſions, which were ſo extremely intereſting to us all!

I wandered, as to myſelf indeed I may ſay, and ſtrayed from the "garden incloſed," in many of the ſucceeding ſteps of my life; and even now ſtand "as a monument of mercy amongſt you!" whilſt I thus afreſh remember and recite this amazing inſtance of a tender parent's anxious and unabated care, for our preſervation out of the evils that abound in the world; for our having a ſafe place within the incloſures, where Chriſt "feedeth his flock, and maketh them to reſt at noon Gant. i. 7.!"

O fathers and mothers! I beſeech you, by the mercies of God, and the ſolemn account you muſt one day cloſe with him, that you lay this charge ſeriouſly to heart; ſtill offering up your humble petitions to the "Father of light," that he will enable you, more and more, to inſtruct the children he hath bleſſed you with, in the "one thing needful;" in order that being thus favoured, thus enlightened and enlarged by his power, you may have nothing to do but die, when that time ſhall arrive; nothing to charge yourſelves with, in relation to the neglect of this great duty, when the meaſure of your days ſhall be accompliſhed; but may render up your accounts "with joy," and receive the beatific ſentence of "Well done good and faithful ſervant; thou haſt been faithful in a little; I will make thee ruler over more, enter thou in the joy of thy Lord Mat. xxv. 21.—."

"A garden incloſed is my ſiſter my ſpouſe."— May we pay all due honour to the teſtimony of Chriſt reſpecting his Church, both as individuals, as heads of families, and parents of children; and more and more ſuſtain, with diligence and propriety, in all our ſeveral ſtations, the character of gardens incloſed; or be as "plants therein, of the Lord's own right-hand planting;" plentifully adorned and enriched with all the good fruits of his own ſpirit, that we may be as our fathers were in the day when the Lord raiſed them up, fed, and miraculouſly ſupported them! and may fervently pray, "that Sion might ariſe and ſhine, and ſhake herſelf from the duſt of the earth; and put on her beautiful garments Iſaiah. lii. 1, 2.—lx. 1.!" and that many amongſt us, who yet need it, might ſhake themſelves from thoſe outward things that adorn them, as they vainly imagine; that "that divine beauty and luſtre," which once conſpicuouſly ſhined upon and adorned our Sion, may again be reſtored, and continue to dwell amongſt us: and, in order to this, may we ſtudy more and more the increaſe of righteouſneſs and true holineſs; encouraging one another by good example and by tender counſel in the purſuit thereof; as we cannot, conſiſtent with our love of God, be indifferent in our wiſhes for the happineſs and welfare of any of our fellow creatures, nor ſay of our brother, "Let him alone, leave him to himſelf, it is ſufficient for me to mind myſelf." Since it is our immediate duty to watch over him, and to be ready, on every occaſion, tenderly to adviſe and aſſiſt, to prevent or ſupport him; and not anſwer the Lord, when he ſhall require an account of his welfare from me,—"Am I my brother's keeper Gen. ii. 6.?"

At this door, my friends, unſpeakable damage hath entered, and widely ſpread amongſt us as a people; even through this neglect, the grand deceiver hath the more eaſily broke into this and the other family; the power of ſeduction hath taken place; and many young people may be ſaid to have laid violent hands on their own ſouls, and thoſe of others too, in their gradual ſtepping out of the "garden incloſed."

"Am I my brother's keeper? What have I to do with the welfare of another?" This hath greatly obſtructed the increaſe of our felicity, as a collective body; the progreſs of our Sion; and introduced the deſtroyer; who hath broke into our incloſure, and made a ſorrowful devaſtation among the flock and family of God. Where I ſee thus the danger of the hedge (which the Lord in mercy made about us!) being broke down; I cannot help expreſſing my concern, and uſing my ſpeedy and vigilent efforts to prevent, as much as poſſible, the beginning and increaſe of ſo great an evil.

Is there even a ſervant lad, or a ſervant girl that hath continued neglected, and their minds left to wander at will? I cannot but feel for them, with an earneſt deſire of informing ſuch, and drawing them, if poſſible within the limits of the garden incloſed; that they might enjoy the benefit and delightful aſſurance of immortal happineſs, from their entrance into, and continuence in well doing! Many fly from their own intereſt, forget the God that made them, and even "account the blood of the covenant as an unholy thing Heb. x. 29.," for want of having their minds properly centered, and their judgments duly enlightened; and therefore it is all your duty, who are advanced within the heavenly bounds, and are grown up into a capacity of ſervice, ſo faithfully to improve your talents, that ye may become inſtrumental, to enlighten their underſtanding, and to adminiſter to them a ſuitable degree of ſpiritual health: not to ſay, 'Am I my brother's keeper? but if ye love God, to love your brother alſo;' to lead him within the heritage and limits of the incloſed garden; within the 'impregnable defence of that city whoſe walls are ſalvation.'

I know well, friends, that though my education was within the garden incloſed, yet I wandered far from it; and in my departing, laid myſelf open to the enemy of my ſoul. I kept the worſt of company; I ſubjected myſelf to almoſt every temptation; broke through the fence of the ſacred incloſure! trampled it under my feet! and when for a time I ſound the leaſt inclination to do good, evil was preſent with me! and I went on from one degree of it to another! my wickedneſs ſo far increaſed with my diligence that at length, alas! I beheld the ſtrong wall broken down! the garden wall deſtroyed! the mound left defenceleſs! and no hopes left of returning peace to my afflicted ſoul!

O ye, who are the hopes of the next generation! the ſteps I have trod warrant me to expoſtulate with, and to warn you of the moſt dreadful danger of that deviation, to which youth is too prone, for want of due and timely reflection, ſuitable to its vaſt importance; and the extreme difficulty of treading back, or extricating yourſelves from it, when the mind is once engaged and entered into the path of folly: believe me, now is your acceptable time; now is the day of the Lord's tender mercy afforded to you: flatter not yourſelves therefore with the hope of its being time enough, that in ſome future part of your lives you will diligently ſeek him: now is your ſeed time; your hour of profitable diligence; and not in the decline of life. Life frequently is held by a moment of time! it paſſes and man is no more ſeen! "All fleſh is graſs, and its beauty as the flower of the field; the graſs withereth, and the flower fadeth Iſa. xl. 6.—." The grave to which we all are haſtening, ought to be an early leſſon of ſerious inſtruction, ſounding the alarm in the ears of every youth; ſeeing it is frequently opened to receive its victims in the very bloom of life; and "before the years draw nigh, in which, (in the courſe of nature,) they can take no pleaſure Eccleſ. xii. 1."—"boaſt not therefore thyſelf of to-morrow, ſince thou knoweſt not what a day may bring forth Prov. xxvii. 1.;" but rather let the examples of others teach thee, the abſolute neceſſity of improving the preſent moments; and duly to reflect upon the imminent danger of delay.

If thy delight be not now within the garden incloſed, thou canſt not reaſonably expect hereafter to do "works meet for repentance Acts xxvi. 20.:" believe me, the evening hour will have its fill of work, even after diſcharging the duty of the moſt diligent day; tho' thou begin this neceſſary work immediately, thou wilt not have a moment to ſpare when thy ſands of life are haſtening to a cloſe, and thou art finally appointed to tread the ſilent and ſolemn path of death! which is an hour that will, doubtleſs, bring with it a ſufficient employment to the moſt ſerious mind, and to the moſt aſſidious improver of the time that hath been allotted him in mutability.

O then, ye beloved youth! that your minds may be thus properly exerciſed to lay hold on the things that belong to your everlaſting peace! may you lay theſe reflections ſeriouſly to heart; and may their good effects demonſtrate that they have a powerful and proper influence upon your conduct, through the whole ſeries of your lives: that ye may finiſh your courſe with joy! and be crowned in the end with glory and immortality! having faithfully anſwered the boundleſs love of Chriſt to his church, whoſe peculiar relation to himſelf he expreſſeth in this endearing language, 'A garden incloſed is my ſiſter, my ſpouſe, a ſpring ſhut up, a fountain ſealed.'

A PRAYER AFTER THE FOREGOING DISCOURSE.

WE approach thy preſence, O Father of infinite kindneſs, and make mention of thy name, in a deep and awful ſenſe of thy mercy, which hath followed us from time to time, and moſt graciouſly encouraged us, even to open our hearts before thee! the Lord of heaven, and the whole earth!

We were caſt upon rocks, and there left in a deſtitute and periſhing ſtate; when thou manifeſted thy tender regard, ſtretched forth thy delivering hand, and fed and ſuſtained us by thy watchful providence! Thou waſt pleaſed to look upon us in mercy, in the days of our temporal calamities! to reveal to us the ſaving arm of thy power, and to cauſe thoſe very calamities to turn to our ſolid advantage! Thou, who art encircled with light, didſt enlighten our darkneſs; gave us clearly to underſtand the great things of thy law; ſuch of them as thou in thy wiſdom ſaw neceſſary for us. In the day of our utmoſt need, thou waſt pleaſed to appear for us, and to ſpeak comfort to our afflicted ſtates!

We earneſtly beg, that the grateful ſenſe of all theſe thine unutterably kind dealings with us may be imprinted on our hearts in characters never to be obliterated! What more have we to aſk, but that thou may ever continue to guide and direct us! that ſuch a ſenſe of thy unmerited mercies may be to us, as often heretofore it hath been, an enlivening comfort, and a ſtrong ſupport in the day of trouble: and we beſeech thee O bleſſed father! to remember all in the like ſituation: ſend forth 'thy light and thy truth', even amongſt thoſe who have never known or have long forgotten thee. We pray thee, draw them into thy holy houſe; plant them in thine incloſed forever beautiful, and moſt excellent garden! their hearts becoming hereby powerfully inclined to attend with a fixed and unlimitted ſubmiſſion, to the ſalutary diſcipline of thine omnipreſent, and unerring wiſdom!

If thou ſee any caſt upon the bed of languiſhing do thou be pleaſed, we humbly pray thee, to afford them the viſitation of thy love: let thy divine conſolation be their continual attendant, whereby they may be endued with perfect reſignation to thy bleſſed will!

O thou! that haſt poured into our hearts, the freſh and reviving ſenſe of thy unbounded love; accept we beſeech thee, our prayers for our own preſervation, and the lifting up of our hands for one another, for the gathering together of many to thy ſelf; who art, and haſt been, the reſtorer of many that have been ſcattered abroad, that have gone aſtray, being ſeduced by various temptations, from thy ſacred truth.

For thy great name's ſake, for thy dear ſon's ſake, and for the ſake of thy glorious cauſe of righteouſneſs! we pray thee, remember the offspring of thy people; incline and ſtrengthen them more and more, to turn towards thee; and "to run the race that is ſet before them Heb. xii. 1." that in the places of the honourable fathers, removed to thy kingdom, may ſucceed their ſons; ſteadily walking in their footſteps, to the glory of thy name; that generation to generation may tell thy acts, and age to age pronounce thy goodneſs and marvellous power; who, through manifold temptations and trials, preſerveſt "unſpotted from the world," them who truſt in thee, and adhere to the dictates of thy grace!

Be with the people aſſembled here at this time; and in a particular manner with thoſe that are thine in heart, and dedicated to thy ſervice. Endue, we pray thee, with the ſpirit of ſound judgment, "thoſe that ſit in judgment;" and ſtrengthen thoſe who are enliſted into thine army, "engaged under thy banner, and that turn the battle to the gate," that they may ſo act, and "ſo fight the good fight of faith 1 Tim. vi. 12.," as to lay hold on eternal life! which thou art now in this the day of thy mercy, freely offering unto all!

May the miniſters and ſtewards of thy word, chearfully proceed in thy glorious cauſe, ſpeaking powerfully in wiſdom to all, that many may become through their calls, yet more and more ardently inclined to liſten to the doctrine of thy ſon, and to be inſtructed in thy law immediately from his internal voice in their own hearts.

O holy and infinite father of all our mercies! grant we beſeech thee, that being preſerved in our ſtations, as thoſe who are "riſen with Chriſt, our affections may be ſet on things which are above," and our life hid with them in thee our God, that "when he who is our life ſhall appear, we alſo may appear with him in gloryColoſſ. iii. 1, 2, 3, 4.!"

May all our faculties, and all that is within us bleſs thy great and excellent name; may we perpetually approach thy throne with confidence to offer thee the oblation of humble prayer, and grateful praiſe and thankſgiving, now, henceforth, and for ever, world without end! Amen.

THE FOLLOWING DISCOURSE WAS DELIVERED AT HORSLEYDOWN MEETING, 1768.

THERE is a paſſage in ſacred writ, which has been revived in my rememberance during the ſilence of this meeting, and the train of reflections which it excited, has ſealed inſtruction to my mind, and furniſhed me with renewed cauſe of humiliation and gratitude;

"Men and Brethren, what ſhall we do to be ſaved Acts ii. 37.—?"

Every perſon who ſeriouſly believes in the exiſtence of a God, in a future ſtate, and in the awful doctrine of rewards and puniſhments, cannot be indifferent reſpecting what may be his lot, when he ſhall be diſpoſſeſſed of this frail tabernacle of clay which he now inhabits, and which is approaching to the period of its diſſolution; it cannot be a matter of indifference to him, whether he ſhall finally receive the irrevocable ſentence of "go ye curſed into the regions of irremediable miſery Mat. xxv. 41.;" or "come ye bleſſed of my Father, inherit the Kingdom prepared for the righteous, enter thou into the joy of thy Lord, and into thy Maſter's reſt Mat. xxv. 34.." This concern has prompted many to enquire what is eſſentially neceſſary for them to believe and practice in order to render them the proper objects of divine complacence, and furniſh them with a well-grounded hope of a glorious and happy immortality. Many of the honeſt and ſincere of every Nation under Heaven, have formed different ideas of the requiſites to ſalvation, and of courſe have purſued as different meaſures to accompliſh that deſirable end. It is not my preſent buſineſs, to particularize any of thoſe various ſyſtems of Faith, which are adopted by any party amongſt mankind; it is not to controvert matters, in which ſincere men of the various denominations moſt ſurely believe; but rather to recommend them always to ſtand open to conviction, and a ſtrict attention to thoſe rules of conduct, which appear to them moſt agreeable to the will of Heaven. I ſhall therefore addreſs myſelf to thoſe, in whatever religious ſociety they are found, whoſe honeſt enquiries have not yet been attended with ſufficient conviction, or led them clearly to perceive what are the terms on which their future happineſs depends, and who are therefore looking one upon another, whilſt this important queſtion is found, at leaſt in their hearts if not in their mouths, "Men and Brethren, what ſhall we do to be ſaved?"

I ſhall not preſume arrogantly to dictate to any, reſpecting matters of ſo important a concern as that of the ſalvation of the ſoul; every man ſhould exerciſe thoſe talents with which the Father of lights has endued him, in a cloſe and ſincere attention to the voice of the internal Teacher, and in the diſcovery of thoſe truths both practical and ſpeculative which have an immediate relation to the happineſs of a Being circumſtanced as he is. I ſhall ſimply propoſe thoſe things which from my own experience as an individual appear to me worthy of God for their author, and worthy of man's moſt ſerious attention. It is an indiſputable truth that we made not ourſelves: "We are thine offspring, thou haſt made us and not we ourſelves," ſays the prophet in his appeal to God. The matter which forms the univerſe, the vehicles which the ſoul informs, and the intellectual powers and faculties we poſſeſs, derived their being from the eternal fountain of all power and intelligence, whom we characterize by the awful names of Jah, Jehovah and God. It is alſo clear to me that we were brought into exiſtence with the benevolent deſign of finally ſuſtaining the confluent dignities of Glory, Honour, Immortality and eternal Life; the Lord Almighty hath in unſpeakable mercy promiſed, that after we have endured a ſeaſon of probation on earth, a conflict with our paſſions excited by numerous cauſes, and a fight of afflictions, we ſhould finally receive a glorious reward, a perpetuity of unmixed felicity in the unknown regions of eternity. But this deſirable and excellent end is not to be effected by what is generally called fate, the laws of neceſſity, or the arbitrary will and power of the Author of our exiſtence. God has conſtituted us free and intelligent beings, and endued us with faculties capable of apprehending and practiſing thoſe duties which he makes the condition of our final acceptance with him: he offers, but does not impoſe happineſs on his creatures; he ſhews us the ſpiritual Canaan, he gives us power to poſſeſs it, but does not compel us to enter into it; good and evil are clearly ſet before us, but our election is not conſtrained to either; the Sovereign of the univerſe is no reſpector of perſons, for of one blood he made all nations that dwell on the face of the earth; they ſtand in the ſame relation to the univerſal Father, Shepherd and Biſhop of Souls, who tenderly invites the whole race of mankind to inherit the joy of his ſalvation. To this doctrine the holy apoſtle bore an ample and explicit teſtimony: "Of a truth, ſaid he, I perceive that God is no reſpector of perſons, but in every nation thoſe who fear him and work righteouſneſs ſhall be accepted of him Acts x. 34, 35.—."—"If ye live after the fleſh ye ſhall die, but if through the ſpirit ye mortify the deeds of the body, ye ſhall live Rom. viii. 13.." This is a propoſition that relates to every individual in the vaſt community of mankind, however circumſtanced, whether bond or free, or in whatever climate he reſides.

All this indeed may be acknowledged both by thoſe within and without the audience of my voice, who are yet in doubt what they ſhall do to be ſaved with an everlaſting ſalvation; they want to be informed of the preciſe ideas that ſhould be affixed to the conditions contained in the text, though perhaps they readily apprehend the terms life and death imply future happineſs and miſery. I ſhall the refore attempt according to the ability I am endued with, to give you my thoughts on the important ſubject in queſtion at this time. To "live after the fleſh," is to live in the gratification of our animal appetites and paſſions, beyond the bounds of reaſon temperence and ſobriety, which as it frequently introduces numerous diſorders into the animal ſyſtem, and aggravates the infirmities to which theſe corruptable bodies are incident, ſo it affects the good of ſociety, and renders unfit for thoſe contemplations and that felicity which is adapted to the dignity of rational and immortal ſpirits, beings whom God in his wiſdom "has made a little (and perhaps but a little) lower than the angels Heb. ii. 7.," and who would crown them with a ſuperior glory, honour and happineſs to that which animal gratifications can confer on their deluded voteries. Whilſt we are in the body we muſt expect to find thoſe appetites, affections and paſſions which belong to our nature; but theſe are to be reſtricted within the bounds of virtue, and attended to in proportion to our exigencies and neceſſities, of which the divine principle which God has graciouſly implanted in our hearts ought to determine.

This principle of intelligence, although called by a variety of names in the different profeſſions amongſt men, is the ſame in nature throughout all mankind. It is the ſpirit in man that giveth a right underſtanding; it is the light that more or leſs enlightens every man; it is the word of God in the heart; the word of faith which the apoſtle preached to the gentiles; it is the grace that hath appeared to all men, teaching them to deny ungodlineſs and the world's luſts, and to live ſoberly, righteouſly and godly in this preſent world; and finally it is the ſupreme reaſon, the law of truth and rectitude, the teſt of virtue and vice, which God himſelf hath erected in the hearts of all men; and happy are thoſe who hear and obey it in all things.

I would not be underſtood to mean that this principle of which I am ſpeaking is deſigned to inſtruct us in all truths which the human mind may attempt to inveſtigate, or to give a clear inſight into thoſe numerous ſpeculative ſubjects, which have, not only unprofitably employed mankind and diverted their attention from more ſubſtantial objects, but which have perplexed and divided them from generation to generation; but by the exerciſe of it we may apprehend thoſe truths that belong to us, and have an eſſential relation to the important end of our exiſtence; of which truths the Father of ſpirits has enabled us to judge; this is implied by the queſtion which our Lord himſelf propoſed to a people miſled by the traditions of their fathers, and who had taken for doctrine the commandments of men, "yea and why judge ye not for yourſelves, what is right Luke xii. 57.?"

Various are our obligations and duties, religious, relative and ſocial, ariſing from our various connexions, natural and divine: the relation we ſtand in to the Author of our being is that of children; filial fear, obedience and worſhip is therefore our indiſpenſible duty to him, in our conduct at all times, throughout our whole lives. The relation which our fellow creatures ſtand in to us, is that of brethren, children of the ſame univerſal Father, and formed for the ſame glorious and happy end; juſtice, charity and brotherly kindneſs are therefore our indiſpenſible obligations unto mankind. There are alſo various accidental relations, ſuch as father, governor, maſter, ſervant and numerous others, all which have their correſpondent duties. Thus far perhaps the perſons whom I immediately addreſs at this time may concur with me in ſentiment, but they, as well as I, are perhaps conſcious of having failed in numerous inſtances of diſcharging their religious duties to God and their ſocial duties to mankind. We have all ſinned and fallen ſhort of the glory of God; we have multiplied our tranſgreſſions without number! and our iniquities riſe before us as a thick cloud! which obſcures the brightneſs of that eternal Sun of righteouſneſs, which would otherwiſe illuminate our underſtandings with its marvellous light. Who, therefore, (ſays the illuminated penitent ſoul) ſhall deliver us from the body of this death? who ſhall take from us the weight of our ſins under which we groan inceſſantly? who ſhall ſave us from the wrath to come? "Men and brethren what ſhall we do to be ſaved?" The condition of our reconciliation and redemption are very clearly expreſſed in the ſacred oracles of truth; the placability of the divine nature is repeatedly aſſerted; he is repreſented to us in the adorable character of a God of mercy, long ſuffering and of unſpeakable kindneſs; as a Being ready to blot out our tranſgreſſions from the celeſtial regiſter, on our ſincere repentance, and to remember them no more.

This important and intereſting doctrine was typified under the law, ſpoken of by the prophets, and gloriouſly aſſerted by the Son of God, who is our Mediator with the Father, and the hope of our future glory. In his character was diſplayed to mankind, in the moſt eminent and ſtriking manner, the provident care, mercy and goodneſs of God toward the whole rational creation; who like ſheep have gone aſtray from the univerſal Shepherd and Biſhop of Souls, who have widely wandered from the paths of purity and holineſs, which are ways of pleaſantneſs and peace; that path of the juſt man, which (like the luminous orb as it ariſes in our hemiſphere) ſhines with increaſing refulgency, ſplendor and brightneſs, till it arrives at the meridian altitude of a gloriouſly perfect day! This path leads all who ſteadily purſue its direction, by degrees of experience, through the wilderneſs of this world to the grand and ultimate end of our creation, to that compleat fruition of bliſs that is figuratively repreſented to us by "a City that hath foundations whoſe builder and maker God is Heb. xi. 10.—;" a City "whoſe walls are ſalvation, and whoſe gates are eternal praiſe Iſaiah ix. 18." a City that hath no need of the elementary light of ſun, moon and ſtars, "for the Lord God and the Lamb are the light thereof Rev. xxi. 23." a City where God reigns triumphantly amongſt his ſaints, and is to them an inexhauſtable fountain of light and felicity; there the weary pilgrim finds an end of all his anxiety and labour, and receives the reward of his faith, the fruition of his hopes, even the ſalvation of his ſoul.

The important meſſage which Chriſt had in commiſſion from his Father and our Father, from his God and our God, was, that he compaſſionated his creatures, encompaſſed with the diſtreſſes which their ſins had brought upon them, that he willed not their everlaſting ſeparation from him the ſource of happineſs, that he was willing they ſhould be reconciled to him; he therefore called upon them to "Repent and be converted that their ſins might be forgiven them, and that they might finally enter into his reſt." This was the intereſting doctrine which the Saviour of Man promulgated, and happy are thoſe who hear and obey it. Repent and be converted that your ſins may be forgiven you. It is not the aſſent of the lip and of the tongue to the glorious truths of the Goſpel; but a ſurrender of the will and affections, a renovation of heart, and conformity to the divine Image, which can alone gain us admiſſion into the New Jeruſalem, the City of God.

If we take an impartial ſurvey of our paſt lives, review our frequent revoltings, and compare our conduct with the convictions we have often received of right and wrong, virtue and vice, there is ſcarcely a Soul preſent but muſt feel ſome degree of remorſe, ſome degree of repentance for the turpitude of his morals, and his want of love, obedience and gratitude to ſo gracious a Father, who has encompaſſed us with bleſſings, and preſerved us by his providence from the earlieſt period of our lives to the preſent hour; we muſt (I ſay again) upon ſerious retroſpection, poſſeſs ſome degree of repentance; but unhappily for us the impreſſions that are made on our minds by ſuch a review of our actions, are frequently eraſed by the influence which a variety of creaturely objects are ſuffered to have upon us, and like the early dew they ſoon paſs away. Thoſe who have been cleanſed in ſome degree by the water of contrition, are often defiled again by the repetition of that iniquity which in the moments of their humiliation they had determined to renounce and forſake, they are again caught in the ſnare of their luſts, and captivated by thoſe objects which have a tendency to alienate their affections from the ſupreme good. Thus when the force of conviction again ſounds the awakening alarm, they are ready to query with ſurpriſe and anxiety "what is to be done in this afflictive dilemma to which our inconſtancy to our virtuous reſolutions has reduced us? ſhall we deſpair of that divine mercy we have ſo often abuſed, of that goodneſs we have ſo long trifled with?" God forbid! rather proſtrate your Souls at the Throne of Grace, and humbly implore the continued mercy of the univerſal Parent. As a Father pitieth his Children, ſo he pitieth them that fear him; he knoweth our frame, he remembereth that we are but duſt; beſeech him therefore to ſend forth help from his holy ſanctuary, that you may be ſtrengthened to renew and keep your covenants with him; refrain from the commiſſion of evil, and wait on him in the ſilence of all fleſh; ſince it hath pleaſed him again to enlighten your darkneſs, and thus to give you to ſee yourſelves as you are ſeen of him; he may alſo be pleaſed to enflame your hearts with that celeſtial fire which purgeth away all the intellectual filth and droſs, that prevents the aſcent of the ſoul godward, and renders it an unfit habitation for his holineſs to dwell in. As our backſlidings have frequently corrected us and covered our minds with anxiety, let our future conduct directed by his Grace, atone for what is paſſed, and by a converſation ordered aright, let us glorify our Father who is in heaven.

I feel at this ſeaſon the influence (in degree) of that celeſtial charity which breathes through Immanuel to the whole creation of God, wiſhing ſalvation to every ſoul that inhabits the earth; in which I entreat you (as a being ſubject to the ſame infirmities which you ſometimes unavailably deplore) "repent and be converted;" repentance you have frequently experienced, but too little I fear of that eſſential converſion which the goſpel of Jeſus propoſes, 'tis highly probable that ſome perſons preſent have ſeen the neceſſity of that renovation of heart and reformation of manners intended by converſion, but urged by the powerful prevalency of their luſts, would if poſſible find ſome other remedy for a wounded conſcience, than that which the ſimplicity of the goſpel requires, as a neceſſary prelude to the favour of God; like the young Man in the goſpel, they have been animated with a deſire to be enrolled amongſt the diſciples of Jeſus, who are called heirs of God and co-heirs with Chriſt of that inheritance which is incorruptible and full of glory; they have aſked counſel of the wonderful counſellor, addreſſing him with this important queſtion, "what good thing ſhall, I do, that I may inherit eternal life Mark i. 17.?" yet when the unchangeable terms of ſalvation have been propoſed, when they have been told that they muſt part with all their idols, they have gone away ſorrowful, the terms have appeared too hard for them to comply with; and like Naaman who wanted to be cured of his leproſy, yet was ſtaggered at the ſimplicity of the prophet's direction, are crying out "are not Abana Pharpar, rivers of Damaſcus, better than all the waters of Iſrael, may I not waſh in them and be clean 11 Kings v. 12.?" thus numbers amongſt mankind are ſtriving to elude the meaſures which the goſpel of Jeſus enjoins, and are ſubſtituting others in their ſtead, which are better adapted to ſooth the carnal mind, and prevent that mortification which human nature ſhrinks from.

Man is deſirous to poſſeſs the crown of eternal life, but not to bear the croſs; he would indeed reign with Chriſt, but not ſuffer with him; he would accompany him to the mount of transfiguration, but not to Golgotha; he would be his attendant at his glorification, but not in the awful ſeenes of his humiliation.

Divers have wandered as from mountain to mountain and from hill to hill, ſeeking for the living in the ſepulchres of the dead, they have ſometimes adopted one creed, and ſometimes another, practiſed external ordinances, and complied with empty forms, addreſſing themſelves frequently to guides as blind and impotent as themſelves with this awful inquiry "men and brethren what ſhall we do to be ſaved?" "I ſay again, "repent and be converted," for this is the only way to find ſalvation to your ſouls; no external ceremonies, no verbal confeſſions, nor any change of opinions merely, can accompliſh this repentance and converſion, and afford you the conſequent reward of a glorious immortality, this important work of ſalvation muſt be effected in man, by the powerful operation of the holy ghoſt, which is a conſuming fire to the adverſe part in man, to the corrupt and perverſe will, which would not that Chriſt ſhould reign in his kingdom, and that God ſhould be all in all. It is the baptiſm of fire, (of which John's was but a type) which diſcriminating the pure from the impure, gathers the wheat into the garner but conſumes the chaff with unquenchable burnings.

In the world there are many voices which correſpond not with the voice of Chriſt, the only Shepherd of Souls (whom we ought to hear and obey in all things) but are the voices of thoſe who preach for hire and divine for money; who look for their gain from their reſpective quarters; and as to ſuch conſcientious men who cannot put into their mouths, they are ready to make war againſt them; theſe have found it for their worldly intereſt to lead the deluded people from, rather than to Chriſt, that glorious high prieſt of the chriſtian religion; they have attempted to render that myſterious which the holy Ghoſt has left clear, and to perplex the underſtandings of mankind with vain metaphyſical ſpeculations, without making them either wiſer or better. This claſs of men whoſe God is their belly and whoſe glory is their ſhame, have indeed proved phyſicians of no real value; inſtead of laying the axe to the root of the corrupt tree, they have only attempted to lop off ſome of its branches; they have preſcribed emollients, where the moſt ſearching operations were expedient; and healing the wound of the daughter of Zion deceitfully have lulled multitudes into a fatal ſecurity, flattering them with hopes which it is to be feared will finally end in diſappointment. There are others who aſſume the office of miniſters, (the purity of whoſe intentions my charity will not permit me to doubt,) who like a man that attempts to anſwer a queſtion before he has fully heard it, have too precipitately embarked in the important work of inſtructing Souls relative to the affairs of ſalvation; theſe are like Ephraim "a cake not turned Hoſea vii. 8.," are not yet inſtructed in the way of God perfectly, and whilſt they are teaching others, had need themſelves to be taught what are the firſt principles of the oracles of God; they have run on the Lord's errant unſent, and therefore have not eſſentially profited the people; they have taken upon them to guide thoſe who are inquiring what they ſhall do to be ſaved, and have led them indeed from the confines of Egypt, but leave them (undirected to the ſpiritual Moſes) to wander in uncertainty and to compaſs a mountain of doubts in the wilderneſs. May the Lord Almighty in his mercy gather theſe who are wandering as ſheep without a ſhepherd, and lead them into the ſacred incloſure of his fold, into eternal ſafety.

Let it not be thought from any thing I have ſaid, that I look upon all thoſe who appear girded with the linen Ephod, of other chriſtian ſocieties, either as impoſtors, or the deluded votaries of antichriſt; I freely declare, that I doubt not but many of them have had a diſpenſation of the goſpel committed to them, and although they may be biaſed by the prejudice of education and the traditions of their fathers, yet the root of the matter ſeems to be in them; and I eſteem theſe (in whatever ſociety they are found or in whatever veſtments they are cloathed) as my brethren in the fellowſhip of the everlaſting goſpel of Chriſt; yet I cannot direct the ſearcher after truth who is penſively enquiring what he ſhall do to be ſaved, to the miniſtry of any man, but would rather recommend him to the immediate teaching of the word nigh in the heart, even the ſpirit of God; this is the only infallible teacher, the primary adequate rule of ſaith and practice, and will lead thoſe who attend to its dictates into the peaceable paths of ſafety and of truth. "Ye need not (ſays the holy Apoſtle to the church formerly) that any man teach you, ſave as this annointing teacheth, which is truth and no lie 〈◊〉 ii. 27.;" ceaſe therefore from man whoſe breath is in his noſtrils, and whoſe exiſtence is but a vapour, for wherein is he to be accounted of? as a fallible being he is liable to frequent deceptions, and therefore liable to deceive; whereas the ſpirit of God cannot be deceived, neither will it deceive any ſoul that yields itſelf to its government and obeysits dictates.

O ye penitent Prodigals! my ſoul earneſtly longs for your reſtoration to the mercy and favour of God! ye who are reduced by your wanderings in the wilderneſs of this world to a ſtate of extreme poverty, to the want of that bread that comes down from the celeſtial regions above, which alone can nouriſh the ſoul up unto eternal life! ye who are attempting to ſatisfy the cravings of an immortal ſpirit with the ſpiritleſs huſks and ſhells of an empty profeſſion of religion! look towards your father from whom you have revolted; remember that in his houſe there is bread enough and to ſpare; there your ſouls may be repleniſhed with ever enduring subſtance: return, O houſe of Iſrael! and ſeek the face of your everlaſting friend and father! he has in unſpeakable kindneſs declared that he will be found of thoſe who ſeek him in ſincerity of heart, and that as many as knock at the gate of mercy for an entrance, ſhall be admitted to his preſence, and receive the remiſſion of their ſins.

The humble addreſs which the prodigal made to his father (in that excellent parable given us by Chriſt) the father's reply to it, and the manner of his reception into favour, is exceedingly expreſſive of the becoming penitence of the one and the mercy of the other; "I have ſinned againſt heaven and in thy ſight, and am no more worthy to be called thy ſon, make me therefore as one of thy hired ſervants Luke xv. 21.." The injured parent compaſſionates his diſtreſs, takes the prodigal in his arms, owns him for his ſon; orders the ſatted calf to be killed, and rebukes the envy of his elder brother with, "this my ſon was dead but is alive again, was loſt but is found!" O the height and depth of the goodneſs and mercy of God! look unto him all ye ends of the earth and be ye ſaved.

Before I conclude, I find it in my heart to addreſs another claſs in this meeting, a claſs who have earneſtly ſought and happily found him of whom Moſes and the prophets did write, Jeſus of Nazareth the Immanuel, which being interpreted is, God with us; you who once were ſcattered as ſheep without a ſhepherd, and on the barren mountains and deſolate hills of an empty profeſſion, but the great ſhepherd of ſouls hath gathered you within the ſacred incloſure of his ſheepfold, and you are under the peculiar protection of the Lord Almighty, you hath he plucked as brands out of the burning, and, redeemed to himſelf with the ſaving ſtrength of his right arm; may you ever remember his unutterable mercy, and dedicate the remaining moments of life to the honour of his name. My ſoul ſalutes you in the endeared affection of the goſpel of peace, and wiſhes your eſtabliſhment in righteouſneſs, that you may abide in holy patience the fiery trial of your faith throughout the days of your pilgrimage on earth, and become as fixed pillars in the celeſtial building, the houſe of God that ſhall go no more out.

If ye abide in the word of faith by which ye have been taught, the malice of men nor devils, nor all the united powers of darkneſs, ſhall be able to pluck you out of the hand of him, who is your judge, your king, your protector, your father and your everlaſting friend. When the earth ſhall be wrapped together as a ſcroll, and the ſun and moon be darkened, when every conſtellation of the heavens ſinks into everlaſting obſcurity, and the elements of this world ſhall melt with fervent heat, you will poſſeſs an habitation within the ſuperior regions of a new heaven and a new earth, where the Lord your righteouſneſs dwells.

Many of the pretended wiſe, learned and prudent who have ſought to climb up ſome other way, rather than enter by Chriſt, who is the door (by the conditions which he has propoſed) into the ſheepfold, may pity you as fools, or ridicule you as enthuſiaſts, count your lives madneſs, and your and to be without honour, but they will one day be aſtoniſhed at the ſtrangeneſs of your ſalvation, when they ſee to their confuſion that you are finally numbered amongſt the children of God, and that the lot of your inheritance is amongſt the ſaints. In the world you are to expect tribulations of various kinds; pain, ſickneſs, temptations and diſappointments invade the breaſt of the moſt righteous and temperate amongſt men: the cup of mixture (more or leſs impregnated with the wormwood and the gall) is the lot of all men, deſigned doubtleſs to effect a valuable purpoſe, by him who afflicts not willingly, nor without a righteous and benevolent cauſe, the children of men; as the heavens are higher than the earth ſo are the ways of the almighty wiſdom higher than our ways, and his thoughts than our thoughts! we ſee a little, but a very little of the amazing univerſal plan of his government over rational and immortal ſpirits. It lies beyond the reach of the moſt exalted human faculties to comprehend his wiſdom, throughout the righteous adminiſtration of his providence, which is unſearchable! It is our duty as frail dependent beings to meet every diſpenſation of his providence with that reſignation of ſpirit, which inceſſantly breathes the humble language of "not my will O Lord! but thine, be done in all things!" Under the evils which we feel and which our prudence could not prevent, let us rather implore divine aid to endure them with patience, than to pray they may be removed from us; left like ignorant children we ſhould ſeek to avoid that portion from our heavenly father's hand, which he graciouſly deſigned to remove or prevent a greater evil. This is not the place of your reſt, but a ſtate of probation, a painful pilgrimage, a land of pits and ſnares, through which lies a narrow path to the regions of eternal peace.

The ſoul by reaſon of its connection with the body, incloſed within the walls of fleſh, cannot extend its views and employ its faculties on divine objects, without frequent interruption; but when the days of its captivity are accompliſhed, it will be capable of a more glorious expanſion in the kingdom of Immortality, and (if bearing the inſcription of holineſs) will be put in poſſeſſion of that joy which is unſpeakable and full of glory. Therefore in all thoſe calamities to which we are ſubject in the houſe of our pilgrimage, we have a place of refuge to flee to, where ſafety is alone to be ſound; though indeed we muſt feel in degree as men, yet we may poſſeſs the patience, reſignation and holy fortitude of Chriſtians, who are looking for a better country, a more excellent inheritance in that city whoſe inhabitant cannot ſay "I am ſick."

Be ye therefore ſtedfaſt, immoveable, always abounding in the work of the Lord, foraſmuch as ye know that your labour ſhall not be in vain. Be ye in your ſeveral ſtations in the church, and in the world, as way-marks to the honeſt inquirers who are aſking their way to Zion, and from a true ſenſe of their condition are crying out "what ſhall we do to be ſaved?" ſhew forth by your example of charity, ſobriety, temperance and holineſs of life, that you are redeemed from the ſpirit of the world, that lies in wickedneſs; be not captivated by its trifling amuſements, nor inſnared by its lying vanities, but retain the fear of the Lord which will keep the heart clean, and prove a ſource of ſureſt conſolation when all things elſe will be unavailing! let the purity of your lives demonſtrate that you are attentive to things more excellent, things that are permanent and eternal, eſſentially relating to the ſalvation of the ſoul! by this means you will become the conſecrated temples of the holy ghoſt, and be a means of leading others in the way of righteouſneſs!

Finally, my brethren, farewell! I commend you to God, the ſhepherd of Iſrael, and to the word of his grace; this is alone able to build us up in the moſt holy faith, to direct our feet in the way of Righteouſneſs and peace; and finally to put us in poſſeſſion of a glorious inheritance amongſt the ſaints, that will never fade away.

A DISCOURSE DELIVERED AT STOCKPORT, THE 20TH OF THE ELEVENTH MONTH, 1768.

AN acceptable ſacrafice, which the holy apoſtle offered unto the God of all grace, is at all times proper, and at all times acceptable; ariſing from the ſame ſenſibility, it was couched in theſe words, "Thanks be to God for his unſpeakable gift:" It aroſe from one not a wit behind the apoſtle, whoſe acquired parts were remarkably great, and juſtly eminent for his religious experience: yet in the contemplation of the height and depth, the length and breadth of the love of God in Jeſus Chriſt our Lord, and the manifeſtation of divine kindneſs, he found expreſſions inſufficient; and, in ſhort, ſaid more than language could expreſs, in terming it—an unſpeakable gift.

I would endeavour to lead our minds to a proper contemplation upon this unſpeakable gift, and earneſtly wiſh we may be ſo wiſe as to enter into it with that reverence, with that attention, and with ſolemn worſhip, which become worthy receivers of a multitude of unmerited mercies.

The holy ſcriptures of the New Teſtament (which are preſerved through mercy) give us a large and particular account of the incarnation, life, ſufferings, death, and aſcenſion of the holy Jeſus; and it were much to be wiſhed there was a more general attention amongſt the profeſſors of the name of Chriſt, to ponder his adorable acts, endeavouring to accompany him in reverent recollection of the various ſteps he took whilſt in the body prepared for him; as it might lay a well grounded hope (if we accompany him with care) to be found coheirs with him in the celeſtial regions, in his glorified ſtate, hereafter.

I account the holy ſcriptures an excellent treaſure, and I wiſh the riſing generation, were concerned to know the ſcriptures from their youth, which, through faith in the great and glorious object they propoſe, are able to make us wiſe unto ſalvation: but notwithſtanding the glorious and excellent account of the holy Jeſus, with regard to his being incarnate, converſing among men, and the delivery of many excellent precepts, the holy apoſtle mentions the ſum and ſubſtance of the chriſtian religion as an unſpeakable gift, which there was no language ſufficiently able to define and ſet forth. I have thought, notwithſtanding this, it is an intelligible, though an unſpeakable gift; intelligible to the meaneſt capacity; for the reſt of ſaints is the proviſion of God, for the various ranks of mankind, high and low, rich and poor: he is the God and Father of us all, who is over all, through all, and in all: and the religion of the holy Jeſus is not deſigned to be placed beyond the reach of vulgar capacities; its glorious nature not dependant on the ſkill of human literature to unſold; it is eaſy and intelligible to the mind willing to learn it, and lies open to the ſincere and upright heart, who conſiders it not as a ſeene of abſtruſe difficulties, myſterious matters, but as intended to regulate the affections, to rectify our natures, to guide us in wiſdom, and afterwards receive us into glory.

Some people think themſelves too high for religion; theſe are miſtaken, for it adds dignity to the greateſt ſtate, and, in it is real nobility. I have ſometimes feared ſome people think themſelves too low for religion, as if it was the proper buſineſs of the rich, who had leiſure and opportunity; and that the poor and laborious, the exerciſed and diſtreſſed part of the family, were beneath religion. They are both miſtaken; for the God and Father of all, with an equal eye, beholds his family, his mighty family, the angels, the arch-angels, the triumphant hearts, and the militant hearts, who by faith and patience are ſeeking to paſs their time here in a conformity to their elder brethren: that, when mortality ſhall be ſwallowed up of immortality, they might join the family on high.

I confeſs, in this point of view, I look upon the workmanſhip of God, and have no more doubt of a part in the family of the Moſt High, whilſt converſant in the viciſſitudes of an earthly pilgrimage, than when this tranſient habitation of clay ſhall reſolve to its original matter, and the eyes that ſee me now ſhall ſee me no more: we are entering upon eternity and an indiſſoluble connexion with ever and ever. In this life God has diverſified our ranks in unerring wiſdom, for the great purpoſe of his will; there is nothing low, in the eye of the Univerſal Parent, but vice, irreligion, a forgetfulneſs of God, and ourſelves, and alienation to his nature; this, throughout all ranks, is eternally and unalterably inconſiſtent with acceptance in the ſight of God; he has adapted inſtruction to every ſtate and condition, in unerring wiſdom. It behoves all, carefully and diligently, to ſeek a right improvement of this unſpeakable gift, to ſee that it was not beſtowed in vain.

We are not at all aſhamed or afraid of advocating the cauſe of ſimple chriſtianity, under the ancient definition or deſcription of it, given by the holy Jeſus, as "the leaven which the woman took and hid in three meaſures of meal."—Not aſhamed to define religion as deſigned to reform the heart, to make men pure and acceptable in the ſight of God, not wearied in our endeavours to impreſs on the minds of men, the abſolute neceſſity of this unſpeakable gift in themſelves, as religion flows from this gift; a gift adapted to every underſtanding and every ſtate, and which the ſame apoſtle, writing to his ſons, after the common faith, further illuſtrates in a manner worthy of all our attention; and, if regarded, would put an end to the controverſies amongſt chriſtians; "he gave himſelf for us that he might redeem us, from all iniquity, and purify unto himſelf a peculiar people zealous of good works."

I own I look upon this to be the great deſign of this unſpeakable gift, and a compendious account of the religion of Chriſt; "the grace of God that brings ſalvation, hath appeared to all men, teaching us, that denying ungodlineſs and worldly luſt, we ſhould live righteouſly, ſoberly, and godly, looking for the bleſſed hope and glorious appearance of the great God and our Saviour Jeſus Chriſt, who gave himſelf for us, that he might redeem us from all iniquity, and purify unto himſelf a peculiar people zealous of good works." I can hardly think that any are ſo hardy as to aſſert there's either falſehood or inconſiſtency in this apoſtolic definition of the great deſign of the religion of Chriſt, however their lives may contradict their profeſſion, and give the lie to their own aſſent to the truths of religion. Scarce any can arrive to that degree of obduracy of mind, as to deny this to be the glorious intention of the religion of Chriſt: here is the unſpeakable gift, "he gave himſelf for us;" he laid aſide his glory, he came in the form of a ſervant, in a ſtate of humiliation and poverty; was introduced into the world in a ſtable, laid in a manger, was (and not upon his own account) "a man of ſorrow and acquainted with grief;" the whole ſeries of his life was a continued act of illuſtrious virtue, inſtructive and exemplary, to ſhew us the dignity of the religion he came to eſtabliſh, and to impreſs the minds of mankind, that they ſhould walk as he walked. After having accompliſhed a pilgrimage of thirty-three years, he gave himſelf for us on Calvary's Mount, "the juſt for the unjuſt that he might bring us to God"—"He trod the wine-preſs alone, and of the people there was none with him." He that had legions of angels at command, bore the contradiction of ſinners; and that ſacred countenance impreſt with divine glory, was ſpit upon, crowned with thorns, as the moſt notorious malefactor; yet, as a ſheep, dumb before its ſhearers, "he opened not his mouth."

I cannot avoid endeavouring to impreſs the recollection of theſe awful truths upon the minds of all ſuch as profeſs to call upon the name of the Father, by Jeſus Chriſt, and hope for ſalvation through him; that they might accuſtom themſelves to ruminate upon the ſtupendous exhibition of divine love; that they might carefully inquire how far the end is anſwered to them, and might apply, to their own advantage, that unſpeakable gift, "he gave himſelf for us, was crucified, dead and buried;" but he aroſe again, and trampled over the powers of death, hell, and the grave, "led captivity captive, and gave gifts to men, even the rebellious;" for this great purpoſe, the purpoſe of human redemption, that he might redeem us; that through his ſtripes, we might know the glorious progreſs of redemption experimentally. As individuals, it is worth while to conſider the terms of this gift, and its intention; that it ſhould produce neceſſary fruits of all worthy receivers; "he gave himſelf for us that he might redeem us from all iniquity."

I have frequently feared a dangerous miſtake with reſpect to this; have heard ſome expreſs their apprehenſion of redemption from the penalty of ſin, but not from the body of ſin; though there may be an unwarrantable ſtreſs laid upon it, it is one of the moſt powerful calls to righteouſneſs and holineſs of life. I have met with not a few who have conſidered it in a different light, as a kind of toleration for acting inconſiſtent with the purity of the divine nature, and an allowance for continuing in human frailty. The mind having loſt its faith in the ſufficiency of the divine power, has miſtaken the intention of this gift, and has looked upon it as a freedom from wrath rather than iniquity; "what ſhall we continue in ſin that grace may abound?" There were ſuch, in the primitive ſtate of the church. I have heard ſome, ſo remote from the nature of the chriſtian religion, the power and purity attending it, as to aſſert, there is no poſſibility of redemption from the reigning power of ſin in this life; that the chriſtan redemption is unalterable, as to this, redeeming us from all iniquity, having doubled the ſufficiency of the divine grace; to change effectually, from a ſtate of corruption, and having loſt their faith in the power of God, it has been impoſſible for them to make a proficiency in the divine life, But we have the utmoſt reaſon to be aſſured, that it is "from all iniquity," from the reigning power of tranſgreſſion, that the grace of God is able to do all things for us, to change the vile body of our affections, and make it like the body of Chriſt, able to take away our ſtony hearts, and give us hearts of fleſh: but this brings religion nearer home than many chuſe to have it; takes it from the head to the heart, lays the axe to the root of the tree, and brings home to an anticipation of the ſearch into their own ſtates.

This is a grand reaſon for rejecting the chriſtian religion; but we muſt ſubſcribe to all the truths of the goſpel, or be in the gall of bitterneſs and in the bond of iniquity. But the unerring wiſdom of God has been rejected, men have took them ſelves out of the hands of God, and gone their own way, have endeavoured by the multiplicity of profeſſions, and their own external performances, and every invention of the human mind in the myſteries of ungodlineſs, to evade this grand 〈◊〉 , "to redeem us from all iniquity;" but to put not only the mark of the forehead but these more hidden tranſgreſſions. There's a filthineſs of ſpirit, that, to an all-ſeeing eye, is equally deteſtable; ſacred is our judge; there is a judgmentſeat covered with mercy to a hairs breadth; but we cannot advance one attribute and deprecate another. Though wonderful is his mercy, yet juſtice, righteouſneſs and truth, are eſſentials in the attributes of the moſt high God. "Let me die the death of the righteous," let me rejoice when I paſs through the regions of death,—is the wiſh of all; but they would not be brought to the teſt, that redemption from all iniquity, that thorough cleanſing, that turning of the hand upon them, and purging away not only their droſs, but their tin, and reprobate ſilver. There's abundance of that amongſt profeſſors, there's a ſelf-righteouſneſs of the law; it conſiſts not only in action, but ſpeculation, in ſplended opinions; this opinion hath paſſed for faith, and cheated many to wretchedneſs. Opinion reſembles faith ſo much, that the eye had need be opened to diſcern the difference; yet a great one there is: many have ſtrong opinions concerning the work of religion; ſome have looked upon it as inſtantaneous, ſome otherwiſe. I confeſs with reſpect to that inſtantaneous work, "I have not ſo learned Chriſt;" far, be it from me to judge another man's ſervant, but I have not ſo learned Chriſt, as to know, that to be an inſtantaneous, but a gradual work. Some think there is a ſudden death to ſin, and a new birth to righteouſneſs, in a moment. I have not traced the conduct of people profeſſing the chriſtian religion, with an uncharitable eye; but I have often obſerved that inſtantaneous work to be of a ſhort lived continuance; have ſeen ſome recur back again to their ſins, and their latter end has been worſe than the beginning. When God ſaid let there be light, there was light, a ſucceſſion of days and nights, the beauties of creation were gradually brought forth, till man was made in God's image.

I have not been deſtitute of ſome degree of religious experience, the praiſe I dedicate to God, the fruits to your ſervice. Religion has wore this aſpect with me, it has been a gradual work, a gradual advancement from faith to faith; but when people are enriched with unfelt truths, they call a ſtrong perſuaſion of mind, faith, when it is only opinion. Faith is promotive of redemption, the ſaint's victory; this faith that works by love, ſubverts the ſtrong holds of Satan, reſtores people to a ſtate of acceptance with God, impreſſing the features of the king of heaven upon all their actions: but this opinion, this miſtaken opinion, would paſs by redemption from all iniquity; the leaven of the kingdom, would lead to a variety of actions, abundance of words and profeſſions, and ſet the mind afloat above that ſacred leaven, that unſpeakable gift, which cannot be fully uttered. The Lord preſerve us from this dangerous miſtake.

I ſpeak to a people, many of whom are, I truſt inquiring after things of the higheſt moment; I wiſh you well on your way, that your minds might not only reverence that unſpeakable gift, but trace the ſource, and purſue the end. He gave himſelf for us, that he might redeem us from all iniquity, that he might cleanſe us from all ſilthineſs of fleſh and ſpirit, eſtabliſh our affections on things above; that the mind that was in Chriſt, might be in us. I look upon this to be the deſign of chriſtianity: this unſpeakable gift, the religion of Jeſus, works ſecretly, powerfully and effectually; ſometimes it draws to expreſſions, oftentimes otherwiſe: the occaſion of praiſe ceaſed not when there was ſilence in heaven for half an hour. May we ſo hide the word in our hearts, as to witneſs its progreſs there. I have feared the multitude of converſation has betrayed the minds of the people; been afraid of people talking away religion by frequent uſe, familiarizing their minds to treat the things of God not with that feeling reverence, flowing from this unſpeakable gift. Far be it from me to enfeeble my mind bent after things of the greateſt moment. I know I regret with you, the too general converſation of the world goes upon other ſubjects; and things appertaining to life and godlineſs, are rather objects of contempt and deriſion, than of that humble reverential awe that becometh us. This is too much the caſe; yet there is a poſſibility of talking away religion, by a multiplicity of converſation, paſſing beyond our own light. I would rather endeavour to know what the Holy Ghoſt meant by that ſilence in heaven for half an hour, than make religion too cheap by converſation:—Keep it in the heart: too much diſcourſe carries off the eſſence of religion; keep the mind as a garden incloſed; a proper attention to this unſpeakable gift, will tend more to comfort and ſtrengthen than where a profeſſion of words carries away the proper ſenſibility of our ſtate and condition. I know the matter requires diſtinction; I want not to diſcourage any thing of an heavenly birth: but fear ſome have been carried out of their depth, the divine ſpirit of religion has been evaporated, greatly to their loſs. Let not thoſe who care for none of theſe things, run into diſcourſe ſubverſive of religion. Wiſdom leads in the middle paths of judgment; and though the gift is unſpeakable, yet we have a right underſtanding of the effects upon our own minds. We know there is a ſun in the firmament, we feel it's warmth, it extends it's light and warmth through the globe, but the utmoſt intent of it's nature is inexplicable; the diviſion of its rays, the ſource of it's heat, after what manner placed in the planetary world, or how formed; theſe are inexplicable, ſo is the ſun of righteouſneſs; but though the properties of the ſun be unſpeakable, we know, we rejoice in it's effect; we have indubitable proofs of it's exiſtence: ſo the unſpeakable gift, the ſun of righteouſneſs; to enlighten men, to guide them in wiſdom, to unite them to their elder brother, to repleniſh their affections and ſet them on things above. Though an unſpeakable gift, yet intelligible, reaches to the minds of men, affects them, quickens them, raiſes them from death and dead works, to a contemplation of thoſe things of infinite conſequence to them.

I cannot but intreat you of the riſing generation, carefully to attend to this gift,—in it's right-hand are length of days, on it's left-hand are riches and honor: watch unto prayer, be not aſhamed of this unſpeakable gift, and it's tendency. What is the reaſon of the ſcepticiſm and infidelity that is amongſt us? it is enough now to make one ridiculous, to revive, in the remembrance of chriſtians, their own principles. What is the reaſon that youth falls a prey to the gloomy doctrines of infidelity that abound in this age? the want of attending to this unſpeakable gift. Were their minds endued with a ſenſe of it's virtue, there would be no more reaſoning them out of the efficacy of religion, and the exiſtance of this unſpeakable gift, than that there was no ſun in the firmament. From the ſtrongeſt of all convictions, that of experience, they could give in their teſtimony to the nature, power, and ſpirit of the chriſtian religion, and their minds would he enabled to ſee that this is He, and we look not for another.

I beſeech you, therefore, my friends, ſuch of you as know this unſpeakable gift, ſeek after a capacity of praiſing God, of aſcribing thanks for this unſpeakable gift: he that offers praiſe, glorifies God, " and to him that ordereth his converſation aright will I ſhew forth my ſalvation." We have abundance of what is called public worſhip, ſometimes many exterior acts, which amuſe the minds of mankind; but vain and fooliſh is it to apprehend infinity to be organized like us, and the ears of him that filleth immenſity to be like ours. Thanks be to God for his unſpeakable gift; let it appear by its own influence; it is the living that praiſe him; the glory of the workman is diſcovered by the beauty of the workmanſhip. Was the mind endued with this unſpeakable gift, and all within us brought into ſubjection to it's divine nature and tendency, there would be an inceſſant oblation ariſing with holy efficacy to a God-hearing prayer; though ſilent with regard to the human ear, yet intelligible to him. I would recommend you, my brethren and ſiſters, that profeſs this gift, I beſeech you by the mercies of God, by your hopes of ſtanding at laſt accepted in the beloved, you that have profeſſed this gift, dwell with it, abide with it, let it have its utmoſt effect upon your minds. Be what you profeſs, lie not in the ſight of God and man, or the Holy Ghoſt; live by that unſpeakable gift, and you will ſhew forth his praiſe that has called you to glory. Attend to it that it may ſhine more and more to the perfect day: there's not a more deteſtabie character than a profeſſor of this unſpeakable gift, that contradicts it in practice; high in profeſſion, low in practice; flattery and ſmooth tales may pleaſe fools, but are inconſiſtent with the ſolemn work of the ſouls of men. Let the profeſſors of this religion place themſelves in a conſpicuous point of view, and be what they profeſs, as they would be fixed amongſt the ſtars in eternal glory ariſing from their firm attachment to this unſpeakable gift.

THE FOLLOWING DISCOURSE WAS DELIVERED AT LEEDS, THE 26TH OF THE SIXTH MONTH, 1769.

IT is not in the "oldneſs of the letter Rom. vii. 6.—," or in unfeeling formality, but from the animating warmth of goſpel love, that I ſalute this aſſembly in theſe expreſſions;

"The grace of our Lord Jeſus Chriſt, the love of God, and the communion of the Holy Ghoſt be with you all always. Amen 2 Cor. xiii. 14.—."

It is the conſtant language of that evangelical ſpirit, from which ariſes this tribute of "Glory to God in the higheſt, peace on earth, good-will to men Luke ii. 14.," and which I am thankful to feel not reſtrained within leſs compaſs than the bulk of mankind; but zealouſly and ardently pointing towards all ſuch as profeſs faith in the Lord Jeſus Chriſt, and a hope of ſalvation by him.

There is ſomething farther couched in this affectionate ſalutation, than the language of love; the language of wiſdom.—That wiſdom which is "profitable to direct Eccl. x. 10.—," ſeems to me very evidently and very eminently diſplayed by the Father of mercy and kindneſs, in theſe expreſſions; which, by divine aſſiſtance, I would endeavour a little to open, and to urge as words of ſome ſignification, unto all ſuch whoſe minds are at times turned to contemplate, and not only to contemplate, but alſo to purſue, "the things which make for peace Rom. xiv. 19.."

I. "The grace of our Lord Jeſus Chriſt."

There is no language, or form of words, ſufficiently copious and expreſſive, though raiſed to the utmoſt extent or height of deſcription, for repreſenting the adorable manifeſtation of heavenly kindneſs, goodneſs, condeſcenſion, and mercy; or for exhibiting the things which proceed from the grace of our Lord Jeſus Chriſt: but it is allowable to ſpeak whereof we know, according to the meaſure of knowledge; and to utter acccording to the proportion of ſtrength given, what we now ſee in part, and what from experience we feel, of the merciful kindneſs of God; and which, as we faithfully follow his will, we ſhall hereafter more fully and comprehenſively behold—This I apprehend is neceſſary for all, to whom a revelation of the Chriſtian Religion has been made by means of holy writ; and in an eſpecial manner, where He that is the diſcoverer of ſtates, has opened their underſtandings to believe the doctrines of the Chriſtian Religion, and the ſacred records of that miraculous favour and grace that came by Jeſus Chriſt.

But for my own part, I muſt freely acknowledge there was a time of my life, in which I would gladly have relieved myſelf from following the arduous paths of religion, by turning aſide into the paths of ſcepticiſm and infidelity. My mind was ready to alledge, as ſome at this time of day may be, "How can we believe without evidence? there is not a ſufficient evidence of truth to convince my judgment, or to induce me to believe." I know this has been the allegation of ſome: but I have found there is no deficiency of evidence, but an unwillingneſs to admit the ſorce of that evidence which would properly influence the mind; and I have reaſon to apprehend this has been the caſe with others; for if there was a thorough ſubmiſſion, and diſpoſition of mind to receive the truth in the love of it; to endeavour after it in its genuine ſimplicity; to look at with a ſingle eye; and, if I may be allowed the expreſſion, to ſuppreſs or baniſh all the "buts and ifs;" we ſhould ſoon find the evidence of the Chriſtian Religion to be lively and inconteſtible, and effectually to operate to make us wiſe and good; wiſe, with the wiſdom that is to ſalvation; and good, with the goodneſs that is of God, the ſource of goodneſs.

But whilſt people "take counſel, and not of God," and ſuffer themſelves to be "covered with a covering, and not of his ſpirit Iſaiah xxx. 1.," they are unwilling to admit the force of thoſe truths which would "ſeparate the precious from the vile, and purify us according to his word."—While this is the caſe that many deviate in point of faith, they may complain of the want of evidence reſpecting the certainty and truth of the Chriſtian Religion; and complain with as much juſtice, as a man who wilfully hides himſelf in darkneſs, complains of his incapacity of ſeeing. For we have ſuch an evidence and underſtanding imparted by the light and grace of our Lord Jeſus Chriſt, as doubtleſs abundantly diſplays the immediate regard and love of God, as recorded in holy writ; and from which I freely acknowledge an internal illumination neceſſary, for all that would have valid claim to the Chriſtian Religion; whereby we obtain a firm aſſurance of, and a well-grounded belief in, thoſe glorious truths.

We have ſometimes been accuſed of allegorizing away the important truths of the Chriſtian Religion, as recorded in holy writ: it is far, very far, from our intention or inclination! We want to inforce them upon ourſelves, upon our brethren, with all that requiſite weight which commands their belief; calling to a belief of heart, not a mere aſſent with the tongue; but "a belief of heart unto righteouſneſs Rom. x. 10.—."

We have been diſtinguiſhed, and are not aſhamed of the diſtinction, for preaching Chriſt within; but we never preach a Chriſt within, oppoſed to, or derogating from, a Chriſt without.—We fully believe not only in his glorious and gracious appearance amongſt the ſons of men, "as in the volume of the book it is written Heb. x. 7.—;" but we alſo believe in his inward and ſpiritual appearance, "the ſecond time without ſin unto ſalvation Ibid. ix. 28.—;" in which we are ſupported by a "cloud of witneſſes Ibid. xii. 1.," and by the doctrine of the holy Author of the Chriſtian Religion, inforcing his inward and ſpiritual manifeſtation (the manifeſtation of his grace) in as clear and indubitable a manner, as from the teſtimonies delivered concerning his external appearance.

But the myſtery of ungodlineſs hath powerfully wrought with ſome who profeſs the Chriſtian name, in oppoſition to the force of thoſe teſtimonies with regard to his internal appearance, or manifeſtation of himſelf in the hearts of mankind; and to render inadmiſſible the doctrine of an inward and ſpiritual communion, the revelation of light, life, and good to the ſouls of men, immediately imparted for our redemption and ſanctification.—This would lead people home from the flowery path of eaſe and ſpeculation, into the arduous one of practice: it would transfer religion from the head to the heart: and, in its progreſs, would remove every obſtacle to the admiſſion of the doctrine of an inward and ſpiritual manifeſtation of the grace of our Lord Jeſus Chriſt.

But there hath been a lamentable defection from the life and ſpirit of true Chriſtianity, wherein the old man, under all the pomp of opinion, and aſſenting to indubitable truths, ſtill remains in full poſſeſſion of every inordinate love, and his goods are at eaſe. A mind diſguiſed with Jacob's voice, and Eſau's hands, ſound orthodox principles, with a ſchiſmatic heart, ingroſs the formaliſt of all names and diſtinctions to religion; the old man being at eaſe with his goods, in a ſtate of ſelf-ſufficiency, either rejoicing under a form, and the falſe ſhade of opinion and regularity of conduct, or in the pomp of a ſpecious external appearance; wherein ſome continue poſſeſſed of an happy tranquillity or eaſe of mind, and are endeavouring to build up a tabernacle quiet and ſafe, content with a form, or depending upon a bare belief in the doctrines of the Chriſtian Religion.—But there is a work, whereby the old earth and the old heavens are made to ſhake, and muſt be removed; which is of the adorable mercy and grace of our Lord Jeſus Chriſt, when he thus may reveal himſelf;—

"Yet once more will I ſhake not the earth only, but alſo heaven Heb. xii. 27."—Not only the earth, not only againſt the inhabitants of the earth: but the work of God is made conſpicuous in the awakening of the ungodly, for their converſion from ſin and death, unto righteouſneſs and life.—"Yet once more will I ſhake heaven."— The glorious ſpecious appearances of truth, and doctrines recorded and aſſented to, but yet not reduced to experience; truths received and confeſſed by the tongue, but the heart revolting from their efficacious influence.

"Yet once more will I ſhake not the earth only, but alſo heaven." And this word, yet once more, ſignifies the removing of thoſe things which are ſhaken. And undoubtedly the grace of our Lord Jeſus Chriſt, in its manifeſtation, procedure, and effects, would ſhake every falſe reſt in which any deluded ſoul may have fixed its repoſe: He would ſhake every falſe reſt among thoſe under all names and diſtinctions to religion, who are truſting in name and in form, without the power, or an experience of its virtual effects upon the ſoul; theſe all appertain to one family:—and not only ſo but he would ſhake every falſe reſt, yea and the foundation, of thoſe who are building upon a profeſſion, and upon the apoſtle's teſtimony of Jeſus Chriſt; becauſe they are only building upon the credibility of thoſe truths, yet cannot experimentally ſay, Through the grace of our Lord Jeſus, "We acknowledge truth, according to godlineſs Titus i. 1.."

They that are of the world, come here alſo to a houſe fortified with opinion, and are ſupporting themſelves in having obtained a clear, full, and conciſe knowledge of the truth of the Chriſtian Religion. But there is a power that will ſearch every falſe foundation, and overturn every ſuperficial dependence on human production, that is inconſiſtent with the uniform tendency of his ſacred law, faſhioned upon the plan of unchangeable, everlaſting wiſdom.—It is not of man, or by man, but proceeds from the grace of our Lord Jeſus Chriſt, whereby thoſe truths are brought home to the hearts of mankind. The gracious effects of his powerful working, are manifeſted to bring us home from a ſtate of falſe dependence, that we may humbly and experimentally acknowledge, "In God is my ſalvation, and my glory, the rock of my ſtrength Pſal. lxii. 7.—: in God alone is my truſt."

But the ſtrong man, armed with opinion and belief, has nevertheleſs been purſuing vitiated affections: which people have endeavoured to retain, and gloſſed over with a ſpecious lofty profeſſion, fully aſſenting to the truths handed forth from the experience of others, but unreduced to practice in themſelves.

"While the ſtrong man armed keeps the palace, the things that he poſſeſſeth are in peace Luke xi. 21.—; until a ſtronger than he overcome, and caſt him out with all his goods."—All thoſe things that are inconſiſtent with the holineſs and purity of the divine nature, which are pointed clearly out, and may be underſtood, by the declaration of our Lord concerning the church, wherein "every plant that is not of my heavenly father's right hand planting, ſhall be rooted out Math. xv. 13.."—What would then become of all thoſe things, which a miſtaken judgment calls "but little things?" Of the pleaſures and amuſements of the preſent age, invented by the ſons of diſſipation, who add wings to their moments, and are carried forward with rapidity through time, unprepared, to a final judgment? What a multiplicity of thoſe things which are "not of the Father, but of the world that lies in wickedneſs 1 John v. 19.:" things of which I ſhall now particularly ſpeak; but they are ſuch as have no life in the LIFE of the Lord Jeſus Chriſt in man, but are ever enemies to it, while the affections are earthly, and confined to this world, however the partiality of deluded minds may think to ſeek a reſource, and attempt to obviate the ſeeming rigours of the goſpel, or find for themſelves an eaſier and more flexible way, by reſting upon a mere belief of SYSTEMS (the goods belonging to the ſtrong man armed) wherein they endeavour to ſupport themſelves, and are high in profeſſion, but weak reſpecting practice! A ſpecies of deviation from the power of truth, proceeding from the grace of our Lord Jeſus Chriſt, which would ſearch the ſecret of every heart! It would open to the view of the attentive mind their nature, and the ſituation they are in; what is of God, and what is not of God; what is pure, and what is impure: it would ever prove a more deciſive teſt in all our actions, a more certain criterion in our conduct through life, than, it is to be feared, the generality of Chriſtian profeſſors have attained, and which it is abſolutely impoſſible for the ſtrong man armed to produce, with all his ſeeming ſanctity of the fleſh, or ſtrenuous ſupport of belief, and a multitude of external performances; notwithſtanding he may endeavour to plead for the law and the commandment, and think thereby to attain the mark of Chriſt's followers, who walk therein all the days of their lives.

But although they are thus lifted up in their minds, there is an omniſcient and omnipreſent Being, who cannot be deceived or impoſed upon; and it is impoſſible to invalidate that invariable obligation to live under the power of the croſs of Chriſt, however they may endeavour to find means, by profeſſing his name without taking up a croſs, to the inordinate pleaſures and purſuits of this world, or attribute to themſelves the merits of his death, without a death unto ſin, and a newbirth unto righteouſneſs, wherein alone we are made partakers of an everlaſting glory.

I beſeech you by the moſt powerful motive of the grace of our Lord Jeſus Chriſt, that every one may endeavour to cultivate in your minds a living ſenſe of religion; and that we may all experience the purity and ſanctity of its nature to operate in our hearts; and, as members of one family, though diſtinguiſhed by various names, we may continue as brethren and fellow-pilgrims, in our paſſage through the wilderneſs of this world, to an endleſs glory, that we may run with patience the arduous race, although through diſtreſs of temptation and probation, to an inheritance "incorruptible, undefiled, and that fadeth not away."

I beſeech you by the mercies of God, by every powerful motive, in the language of love, the love of God, which lives in my heart, lay hold of the grace of our Lord Jeſus Chriſt, by which alone our hearts and minds can experimentally acknowledge, that it is by the virtue of it we are cleanſed, purified, and redeemed from the pollutions and defilements of the world; and whereby we become faſhioned in the image of righteouſneſs and true holineſs.

Let us next conſider the grace of our Lord Jeſus Chriſt as offered for our redemption. And I have no doubt of its being acknowledged, by all who have any underſtanding of true Chriſtianity, or care about their immortal ſouls, that the grace of our Lord Jeſus Chriſt manifeſtly leads to the doctrine of "Repentance from dead works, and of faith towards God;" to a redemption of the ſoul from death, hell, and the grave; conſequently, from that ſtate of puniſhment due to ſinners, where the ungodly receive the reward of their diſobedience:—neither have I any doubt of our being accompanied herein by a cloud of witneſſes, who FEEL the truth of the Chriſtian Religion, and know the force and authority of thoſe teſtimonies concerning it.—And let us take along with us the knowledge which the apoſtles and primitive believers had of the Chriſtian Redemption and doctrine in their times, that the "grace of God, that brings ſalvation, hath appeared to ALL men; teaching us, that denying ungodlineſs, and worldly luſts, we ſhould live ſoberly, righteouſly, and godly, in this preſent world; looking for that bleſſed hope, and glorious appearance, of the grace of God, through our Lord Jeſus Chriſt, who gave himſelf for us, that he might redeem us from all iniquity, and purify unto himſelf a peculiar people, zealous of good works Titus ii. 11—14.." This is the redemption propoſed by the goſpel, which commands our aſſent, and will remain obligatory throughout all ages of the Chriſtian diſpenſation.

But there has been a claim to redemption, introduced in the apoſtaſy from the Life of Religion, maintained amongſt profeſſors under various names, who plead the impoſſibility of being redeemed from the power of ſin;—a redemption from the penalty, but not from the commiſſion; —a rederaption from the puniſhment, without a victory over the tranſgreſſing nature:—and herein the myſtery of unrighteouſneſs hath powerfully wrought, and ſtill works, thus to ſubſtitute names for things, ſounds inſtead of ſubſtance, and a profeſſion inſtead of a lively poſſeſſion of its powerful and virtual effects upon the mind.—But it is a redemption from "all iniquity," whereby alone he will "purify unto himſelf a peculiar people, zealous of good works."

"Thou ſhalt call his name JESUS, for he ſhall ſave his people from their ſins Matt. i. 21.—." From the worldly nature, and from the corruptions and defilements in the world.—A redemptions from the power of 〈◊〉 ;—wherein we are ſanctified, and juſtified, in the ſight of God, and are prepared for an admiſſion into the kingdom of heaven, as we are poſſeſſed of this efficacious redemption:—"It is like unto a little leaven, which a woman took and hid in three meaſures of meal Ibid. xiii. •• ."—It was operative;—and being diffuſed through the three meaſures of meal, there was a real, inherent change, or partaking of its own nature;—a change effected by the powerful diffuſion of that leavening virtue.

This is the redemption of Jeſus Chriſt;—a redemption effected by the grace of our Lord Jeſus Chriſt.—It conſiſts not in the ſtrength, or change of Opinions, or a formal conception;—but as we experience a gradual progreſſion from glory to glory, and from one degree of ſimilitude, or reſemblance of the divine Image to another, until we attain a victory here, and the conſummation of happineſs in a future ſtate.

I apprehend this is the genuine nature of Chriſtian Redemption, as propoſed by the goſpel, which will ſtand the teſt, and bring forth the glorious fruits of "Righteouſneſs, Peace and Joy in the Holy Ghoſt;" and wherein he will refine, and purify unto himſelf a peculiar people, zealous of good works.

We are not to aſcribe or attribute to ourſelves any merit of works, as performed in the ſtrength of a natural underſtanding, or from any religious attainments; but ever to retain a conſciouſneſs of our inability; as knowing nothing belongs to us as creatures, but "bluſhing and confuſion of face Dan. ix. 7.—;" and that our growth towards perfection proceeds from the aſſiſtance diſpenſed of his unbounded mercy and grace; as ſaith the apoſtle "It is by the grace of God I am what I am; and his grace which is in me, was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which is in me 1 Cor. xv. 10.."

I have no doubt that many of your minds, under various names and diſtinctions to religion, have been at times touched with a feeling ſenſe of the nature and excellency of true Chriſtianity; with a bleſſed ſenſe of it, proceeding from the grace of our Lord Jeſus Chriſt.—May you ſo follow on, as to experience a farther progreſs in its efficacious operation upon your minds, and witneſs its leavening virtue into its own nature, drawing you from the temper and defilements of the world by a transformation of your minds from dead works, to ſerve the living God!—wherein you would truly experience an increaſe in ſtrength, derived from him to whom "all power is given Matt. xxviii. 18.—," power to affect every excellent purpoſe, and to fill up to you all thoſe relative attributes which are inſeparable from the divine nature; and wherein he is mercifully communicating an holy evidence of faith in the grace of our Lord Jeſus Chriſt; a faith in "things not ſeen, the ſubſtance of things hoped for Heb. xi. 1.."

May we be engaged in an humble dependence, and aweful worſhip, before the God of heaven and earth! continually contemplate him in his adorable perfections, as the Father and Fountain of all our mercies; and faithfully regard every part of our duty in bringing "glory to God," propoſed as the mark of our redemption and reconciliation, through the merits and mediation of a crucified Saviour; "who gave himſelf for us, that he might redeem us from all iniquity, and purify unto himſelf a peculiar people, zealous of good works."—In this manner we become members of his ſacred militant church on earth; and are entering upon the path to the triumphant church in heaven.

We were made a little lower than the angels, and intended to partake in the fruition of happineſs with the ſpirits of juſt men made perfect, in the general aſſembly of the firſt born ſons of God. And I have no doubt but he will ſtill beautify his foot-ſtool by the gift of his grace, the grace of our Lord Jeſus Chriſt, proceeding from himſelf, the author and fountain of good, and of every perfect work, whereunto we are called by his ſpirit, and become united in memberſhip with his ſanctified church and family:—So that having filled up the meaſure of our days in this world, we may finally receive the beatific reward of an endleſs life with the juſt of all generations.

I have no doubt of the poſſibility of acceſs to the Father while cloathed with mortality, through the mediation and interceſſion of our Lord and Saviour Jeſus Chriſt.—But it is as we admit his ſpirit to operate in our minds to prepare us for acceſs, and duly attend to the aſſiſtance afforded us.

"May the grace of our Lord Jeſus Chriſt be with you all, always!"—May you be built up in his grace, and continue engaged in the contemplation of his adorable perfections! the infinite kindneſs and goodneſs of God! the excellency and purity of the chriſtian nature! and, by a ſeparation from the world, obtain a well-grounded hope "that he may be with you all, always. Amen."

Yet notwithſtanding an happy advancement may be known, a ſtate of humble watchfulneſs is our duty, and our ſafety.—I cannot join with the opinion of thoſe, who maintain the doctrine of once in grace, ever in grace.—I believe that it is poſſible for thoſe who have been viſited with a meaſure and manifeſtation of the grace of our Lord Jeſus Chriſt, that have "taſted the good word of life, and of the powers of the world to come Heb. vi. 5.," to fall, away.—It is neceſſary to continue in a ſtate of daily dependence on divine ſtrength, for our faithful perſeverance in the uniform progreſſive labour of a chriſtian life, and a daily walking with the God of our lives, to preſerve us from evil.—The apoſtle, who ſeemed to entertain a requiſite diffidence with regard to himſelf, perceived the neceſſity of a continuance in the communion of grace, in order to a happy concluſion: and was cautious, while he was preaching to others, "left himſelf ſhould become a caſt away 1 Cor. ix. 27.—."—Let us therefore, not content ourſelves that we begin and run well for a ſeaſon; but retain upon our minds a living ſenſe of religion, cloathed with native ſimplicity and purity, proceeding from the grace of our Lord Jeſus Chriſt.

II. "The grace of our Lord Jeſus Chriſt; the love of God."

He hath ſo loved us, and manifeſted his inconceivable favour towards us, that he hath not dealt with us according to our merits, but of his free and unmerited grace, that we might become heirs of an endleſs inheritance in glory! "God ſo loved the world, that he ſent his own ſon into the world to be a light to the world; a light to enlighten the gentiles, and to be his ſalvation to the ends of the earth Acts xiii. 47.."—It is this heavenly love, the love of God, that is the grand and ſolemn cement of his family, both here and hereafter: wherein we are united to him, and in fellowſhip one with another. It binds all into an uniform conſiſtency, both in heaven and earth.—Many other objects of our love are local and temporary, limited to time and place, or confined to this world, and to the things that are in it: but the love of God is an endleſs commandment.—It is charity that divine charity, that will remain when teſtimonies ſhall ceaſe, and declarations come to an end;—in a participation whereof we ſhall ſtill continue to join in holy worſhip and adoration unto God, the author of our being.

It is in the enjoyment of this divine and ardent charity, that the celeſtial inhabitants in the realms of light receive the ſacred emanations of love, and enjoy the favour of God in a participation of thoſe ineffable pleaſures which it yields to the glorified aſſembly of ſaints in bliſs.—And, indeed, it ſeems to me to be the grand ſource of all happineſs and duty; happineſs in heaven, as well as perfection of wiſdom to the ſons of men, derived from thoſe gracious relative attributes of the divinity wherein he is mercifully communicating the eſſential part of his own nature, being, in himſelf, "altogether lovely Cant. v. 16.," conſummate in the perfection of holineſs, and unparralleled in wiſdom!—wherein we are ſometimes favoured with the fruition of his love, meaſureably imparted, to our comfort and unſpeakable joy, infinitely ſuperior to all that this world can afford, and which will remain, when the elements ſhall melt with fervent heat, the earth alſo and the works that are therein, ſhall be burnt up 2 Pet. iii. 10.!"—The grace of our Lord Jeſus Chriſt, and the love of God, will then open unto the ſoul that glorious proſpect of unutterable, inconceivable happineſs, which is the proviſion of God for the righteous, and thoſe who faithfully perſevere to a peaceful and happy concluſion.

It is by virtue of the grace and love of God, that we are enabled to advance in a proper progreſſion through the various ſteps of a religious life: and which would kindle an ardour of affection in the mind, with defires for a continued ſupply of that heavenly virtue, which nouriſhes the ſoul up unto eternal life.—A want of this, makes us bow to the god of this world, and to things that are in it.—The love of money, riches, and the praiſe of men; which with various powers of ſeduction are preſented to our view, and our proſpects are bounded by the narrow conceptions of an earthly mind.—It is a love of thoſe things, which obſtructs the progreſs of religion.—A ſecret deviation from the love of God to a love of this world, has prevailed in many.—But how can it be otherwiſe, ſince like will ever aſſimilate with its like? And while the body is terreſtial, the glory is terreſtial, and the body will continue engaged in the purſuit of earthly things.—For every mind will attend to its ſimilitude.—And while the body is terreſtial, the glory will remain terreſtial, however it may aſſume to matters of a higher nature, and ſuperior importance.—Yet while the glory is earthly, our views earthly, and confined to the pleaſures and purſuits of this world, our affections are earthly, and we are rendered incapable of that love, which is of a divine and heavenly nature.

A terreſtial love preſides and is prevalent in the minds of many; which has obſtructed the power of truth, and been the cauſe of feeble purpoſes and feeble efforts, enfeebled minds with irreſolute intentions, and proved the occaſion of a defection amongſt chriſtian profeſſors, who have been deſirous to form ſomething more amiable and agreeable, or better adapted to their natural inclinations. —But there is a deficiency in their love, a wavering in affection, a diviſion of love, which is the cauſe of weakneſs and incapacity, to make a proper advancement in a chriſtian life, or improvement in the progreſſive work of religion upon the ſoul. For, as I have hinted, while the body is terreſtial, the glory is terreſtial, until we are created anew in Chriſt Jeſus, unto righteouſneſs; wherein our minds will become cloathed with a celeſtial glory, and by the power of divine grace, be ſet above every earthly love: and then the love of God will prevail in our minds, and we ſhall attain an experience of additional ſtrength, ſteadily to perſevere in the arduous warfare of a chriſtian life. And the glory being celeſtial, our views are circumſcribed within the limits of an heavenly love, wherein we are lifted up to God, being renewed in the ſpirit of our minds, and enabled to travel on towards the glorious city of the ſaints' ſolemnity.

But it is a deficiency of love, it is a cleaving to other things, inconſiſtent with the purity of the divine nature, that has ſlain ten thouſands!—A ſecret defection of heart, which no human eye hath been privy to, has ſlain more than open prophanity! —A degeneracy of heart, a ſecret ſliding from the covenant of life, in thoſe who are turning aſide into the path of irreligion, and a mental deviation from the purity of nature, and holineſs; the neceſſary requiſite to an union and divine participation in the love of God.

I think it is ſaid with very great propriety, that "The love of money is the root of all evil; which while ſome have luſted after, they have erred from the faith, and pierced themſelves through with many ſorrows1 Tim. vi. 10.." —But though it may ſeem to many not needful to tell of theſe things, methinks it is applicable to ſome in theſe days who would be deemed "men of God;" and for whom I wiſh, as for myſelf, that when the heavens ſhall roll back as a ſcroll, and eternity ſhall open upon us; when our views of theſe lower objects ſhall vaniſh and diſappear; when the archangels trump ſhall found to judgment, and a righteous retribution is made, we may be found men of God!—But O man of God, that haſt theſe things in view, think on the unutterable proſpect of infinite happineſs, the reward of obedience, and flee theſe things. Flee the glory and ſplendor of this tranſient world; continue to follow after righteouſneſs, godlineſs, faith, love, patience, meekneſs; fight the good fight of faith, lay hold on eternal life, whereunto thou art called, and haſt profeſſed a good profeſſion before many witneſſes.

This is the language of the love of God to this aſſembly, that we may be "found men of God," when all the glory of this world, with it's ſplendour and dependencies, ſhall come to a concluſion; that when every human aid ſhall vaniſh, and no worldly aſſiſtance is near, the love of God may cover our ſpirits in all our trials; that when every human help is totally ſuſpended, we may continue to feel the effects of his mercy and goodneſs happily to ſpread in our minds, to their edification and unſpeakable joy.—Herein we receive a divine evidence of love, communicated from that boundleſs ſource of unutterable grace wherewith he has viſited us, in order to dwell in our hearts, or that he may dwell in us richly.—And thus we are brought to diſcern the beauty of holineſs, the uniformity of love, to open the mind beyond the contracted view of human powers, into the glorious fruition of divine eſſential love, the love of God, that would thus dwell in our hearts and minds! and then we may witneſs him to be "with us all, always. Amen." He will be a light to our paths, and an aid at hand, while we are travelling through the various difficulties and probations in life.—May the ſhepherd of Iſrael, "who ſleeps not by day, nor ſlumbers by night," attend you! and may we place our whole dependence upon him, as our ſupport and all-ſufficient ſtrength in every needful time!

And, dearly-beloved youth! you that are entering upon the ſtage of active life, be ever vigilantly concerned to improve the preſent moments, and that you may build beyond the habitation of ſorrow: that all the high places may be removed, and your minds become repleniſhed with true conſolation.—And as you are not always to expect one uniform joyous ſcene, but clouds of darkneſs ſometimes interrupt the proſpects of pleaſure, in your pilgrimage through life, prepare your minds, by zealouſly endeavouring after the love of God; and wait to know, in yourſelves, the unſpeakable advantage of his heavenly aid and aſſiſtance, offered to conduct you through the various ſcenes of mortality, to the righteous and awful preſence of the Judge of heaven and earth; which will continue to ſuſtain you, when no human conſolation can afford relief; even when your offences appear as a flood, ſurrounded with temptation and diſtreſs, and you are ready to cry out, "who ſhall deliver me from the wrath of an offended Creator!" In this ſtate of anxious ſolicitude, your heavenly father is mercifully pleaſed to ariſe, and adminiſter relief to ſuch, who are thus "hungering and thirſting after righteouſneſs;" and the cup of life and ſalvation is handed to their comfort, from the glorious helper, that in his ſtrength, you may be enabled to ſtand unſhaken in the troubleſome time!—And it is to theſe he waits to be gracious; a helper at hand, from whom proceeds every power to aſſiſt, and every attribute of mercy, kindneſs, goodneſs, and adorable condeſcenſion, are graciouſly diſpenſed to the ſons of men, wherein they are eſtabliſhed in righteouſneſs and true holineſs.

"He touches the mountains, and they melt:" every obſtruction that would hinder the progreſs or advancement of this divine, eſſential, efficacious work of redemption upon the ſoul, muſt be removed: every unavailing connexion muſt give place to the ties of an ardent and ſanctified love.

"He touches the mountains, and they melt; the everlaſting hills, they bow at his preſence." In his mercy we experience the removing of thoſe things that oppoſe or prevent an increaſe in the knowledge of God, or of the things appertaining to our everlaſting peace: in order that the exerciſed pilgrim in his progreſs, may receive additional ſtrength, to run with alacrity the race of a chriſtian life, and finally attain an happy union with the ſons of the morning, who ſing together for joy.

It is the glorious benefits proceeding from the love of God, which I earneſtly intreat that the youth of all names and diſtinctions to religion, may carefully ſeek, and avail yourſelves of, that he may be with you through the various ſteps of a probationary life. And though you may ſometimes have to travel in the exerciſed path of temptation and anxious diſtreſs, continue in hope, and you will feel his light to ariſe in your hearts, and witneſs an inward reſurrection unto life; that life that will never fade, but will remain when every tender and lawful connexion can no longer comfort, but muſt ſoon be diſſolved, and the ſympathy one for another ſhall be ineffectual to deliver. All the tender connexions in life are but of uncertain duration, and upon them all this inſcription is wrote, "They ſhall ſhortly periſh;" but the love of God never fades:—it is continued from generation to generation, and will remain when time ſhall be ſwallowed up in eternity;—It is this wherein we taſte of the goodneſs of God, and are made to drink the cup of life and ſalvation, and have to rejoice in the unſpeakable fruition of happineſs it affords to the ſanctified in heart, who in future time, as well as the preſent, will have to ſay, "Spring up, O well, and we will ſing unto thee;"—it will remain an enduring portion to the ranſomed in Jacob, and to the redeemed in Iſrael; and will be an excellent comforter in the time of probation and exerciſe, through the ſilent ſteps of anxiety and ſecret diſtreſs, known to none but God and thy own ſoul.

He knows all things, by whoſe merciful aid we are ſuſtained through "the regions of the ſhadow of death," when every unavailing relation or human dependency ſhall diſappear and come to an end. What then, ſhall ſuſtain us, but the love of God? It is that which covers the head in the day of battle; and which I would recommend, with a fervent affection, to you who are the hopes of the preſent age, that you ardently endeavour after the love of God, that will never decreaſe with age; it enlarges upon the mind, and is increaſed with an increaſe of love: it proceeds from the throne of God, and ſpreads from the threſhold of his houſe: it is continued through the courts of his ſanctuary, and reaches to the uttermoſt part of the earth; and is as a "river, the ſtreams whereof make glad the whole heritage of God."

All the beauty and ſplendor of the world will fade; and the excellency of temporal enjoyments, which are the portion of uncertainty, ſhall ſhortly know their time and place no more; but the love of God, flowing from himſelf, returns upon the ſanctified ſoul as a river that never paſſeth by, proceeding from the inexhauſtible ſource of love; it ſpreads through the various ſtates of mankind, and is diffuſed throughout the ſpiritual creation of his ſon, unlimited as eternity! A degree of which I feel upon my mind for this aſſembly, with an ardency that cannot be expreſſed, that he may be with you all, always. Amen!—For the love of God imparted to the ſanctified ſoul, and a portion of the Holy Ghoſt, and divine approbation in communion, hath been ſuch, as "eye hath not ſeen, nor ear heard, neither hath it entered into the heart of man to conceive the good things that God hath in ſtore for them that love him.

III. "The grace of our Lord Jeſus Chriſt, the love of God, and the communion of the Holy Ghoſt."

This is the bond that binds, and wherein we are united to God, and know it to be a well, ſpringing up unto eternal life.—It is not in external helps, nor in the agreement of words, neither is it in the conſent of doctrine, or in the fine-ſpun regular ſyſtems, to conſtitute a "communion of the Holy Ghoſt." But it is as we are admitted to a ſacredrepaſt in the divine banquetting houſe, (wherein we offer the oblation of worſhip, a cloud of incenſe, ariſing from hearts prepared by the grace of our Lord Jeſus Chriſt, and in the love of God,) that we are advanced to a divine communion of the Holy Ghoſt. A communion not reſtrained to any diſtinction or profeſſion of people, but extended to all ſuch as experience an union and fellowſhip in ſpirit, wherein they are ſometimes lifted up to the father of ſpirits, and enabled to approach him "in ſpirit and in truth;" which has often been ſealed with the love and approbation of God, in a divine manifeſtation of his kindneſs and goodneſs to men, "who eat that which is good, and delight themſelves in fatneſs," being renewed in the ſpirit of their minds, and enabled to lay hold on eternal life.

In this communion, this unutterable, this inconceivable communion, many have found their "ſtrength to be renewed," and their hearts to be engaged in the ſolemn worſhip of God, the author of their being: a communion inexpreſſible in its nature!—May thoſe minds, who have attained this happy experience, continue therein in all humility and purity!

It is a communion in ſpirit, wherein the ſanctified ſoul approaches the author of ſpirits with a ſacrifice in ſpirit, when the ſacrifice of words ſhall fail. For there is a communion which language cannot expreſs! a worſhip that wants not the aid of words, nor is to be defined by an harmony of ſounds in which we approach the ſacred author of unutterable love.

When there was "ſilence in heaven for about the ſpace of half an hour;" when the vocal tribute of "holy, holy, holy," and the hallelujahs of ſanctified ſpirits in endleſs felicity were ſuſpended, their worſhip continued in awful, holy, ſolemn, inconceivable SILENCE! it was rapturous adoration, too copious for language to expreſs! a cloud of incenſe, before the throne of immaculate purity and love!—May our minds be gathered to it, let our name and profeſſion to religion be what it may! and may we experience this divine communion of ſaints, and deeply ponder God's unbounded love, in ſolemn ſilence! For there is no power of eloquence can ſufficiently acknowledge the obligation and reverence we owe His infinite Majeſty, who fills heaven and earth with his glory and goodneſs! But let us look up unto him, and wait to be prepared for it;—for "they that wait upon the Lord ſhall renew their ſtrength;"—wherein we may experience a conſtant advancement from grace to grace, until we attain the glorious end propoſed by this lively animating ſalutation (which I wiſh for you as for myſelf). "The grace of our Lord Jeſus Chriſt, the love of God, and the communion of the Holy Ghoſt, be with you all, always." Amen.

A DISCOURSE DELIVERED AT YORK, THE 30TH DAY OF THE SIXTH MONTH, 1769.

WHEN that great and eminent inſtrument, the The apoſtle Paul. apoſtle of our Lord Jeſus Chriſt, had ſucceſsfully laboured in planting the chriſtian churches, he left a caution to thoſe amongſt whom he had laboured, which retains its force and validity throughout all the ages of the militant church; amongſt all people of all names, but in a particular manner, to thoſe who profeſs the name of the Lord Jeſus Chriſt, and a hope of ſalvation by him. Be not deceived (he proceeds further to evince the neceſſity of this caution) God is not mocked! ſuch as every man ſows, ſuch ſhall he reap: if he ſow to the fleſh, of the fleſh he ſhall reap corruption; but if he ſow to the ſpirit, of the ſpirit he ſhall reap life everlaſting Gal. vi. 7, 8.—.

I have no ſort of doubt of this caution being from divine inſpiration, recorded as a laſting watchword to all that would run ſo as to obtain, and perſevere without fainting, to a peaceful and happy concluſion; and I apprehend it is not either unſeaſonable, or out of the line of my preſent duty, to renew the caution to each individual within the audience of my voice; inaſmuch as he that betrays and deceives, is now ranked under the character of a liar and murderer from the beginning John viii. 44.—, exerciſing thoſe deſtructive offices upon the unguarded, unwatchful, and deceived mind: for even where the fountain of light and underſtanding hath been opened to a diſcovery of thoſe things eſſentially neceſſary to ſalvation, there he hath not been wanting to preſent himſelf, amongſt thoſe ſons of God Job 1.6., the immediate production of his enlightening and enlivening power. Satan alſo has endeavoured to introduce the powers of darkneſs, and his endeavours remain too ſucceſsful. He exerciſes every power of deception in various reſpects, according to the various ſtates and conditions of minds, and prevails with many to become like the Felixes and the Gallios, who defer repentance to a convenient ſeaſon Acts xxiv. 25.—, and that care for none of theſe things c. xviii. 17.—, to ſhut up their minds againſt religion and religious impreſſions; and to bring them more and more into the liſt of thoſe fools who make a mock of ſin Prov. xiv. 9., and are offending the God that made them; who live in this world without the fear of God before their eyes Pſalm xxxvi. 1., or a reverence towards him; and theſe he endeavours to fortify in the paths of ſkepticiſm and infidelity; and to bring them under the influence of corruption.

He has ſuggeſted, and been too ſucceſsful in the ſuggeſtion, that there is no ſuperior power to whom we are accountable, adapted to the deſires of ſome who would gladly have him diveſted of thoſe attributes which are painful to their view; and here the enemy has been too much ſuffered to prevail with ſome unhappy minds, to depart from the joyous, lightſome, pleaſant and delightful paths of true chriſtianity and godlineſs, into the devious paths of error and deception: and to be ſuſtained in that unhappy ſtate, I confeſs appears to me, a compendium of miſery without hope, and without God in the world; but as it is productive of preſent eaſe, they have loſt ſight of future happineſs; as it propoſes immediate gratification, and preſents the flowery paths of pleaſure, it has many votaries, and been adopted by numbers of poor deceived mortals, who endeavour to confine their proſpects to preſent things, without looking towards that of futurity, and the boundleſs abyſs of eternity which awaits them!

I would gladly hope there are not many, if there are any, of the number (within the audience of my voice) of thoſe fools, who have ſaid in their heart "There is no God;" that have ſo far ſuffered themſelves to be drawn into the power of deception, as to ſay or to think, or even imagine, that there is no firſt moving cauſe, no reſt for their feet, nor God, the Lord of all the world; but it is evidently the production of a deluſive ſpirit, who attempts to inſinuate a diſbelief in the reality of a divine exiſtence. All creation proclaims a God, and preſents ſuch a teſtimony to man, as renders it impoſſible to heſitate in point of belief, that ſuch a being exiſts, whoſe power and goodneſs is eminently diſplayed throughout the whole extent of his creation; and notwithſtanding this acknowledgment, there is a neceſſity to caution ſome not to be deceived, who though they own a ſuperintendency, and care over the works of God in the external creation, yet, ſuch is their groſs infatuation, as to deny that certain providential regard and care over the far nobler part of the viſible creation, his creature man. They proceed even ſo far as to acknowledge the circulation of the ſeaſons, the productions of the earth, with a variety of external parts of created nature, to proceed from the fixed appointment of infinite wiſdom, and are ſupported by an almighty hand; but yet are unwilling to admit the certainty of his immediate providence, care, and regard towards that conſtituent part, the human creation; which is of infinitely greater importance than thoſe tabernacles of clay which are but for a ſeaſon, and in the courſe of nature ceaſe to exiſt. This has been one of the effects of groſs deception, impoſed upon the underſtandings of mankind, and which an unwearied enemy has from age to age endeavoured to propagate upon the earth, thereby to withdraw the ſoul from the ſource of true happineſs, wherein it might be enabled to reſiſt every evil inſtigation, which may be laid to enſnare the unguarded mind.

There are ſome, who, though they acknowledge the glory of his providence, propounded and proclaimed in the external manifeſtations of his greatneſs and goodneſs, but yet are not ſufficiently convinced, not ſufficiently appriſed, or willing to admit the grace of God, or his divine and powerful word, as neceſſary to influence their conduct, and preſide over the will of man in its ſpiritual race towards everlaſting glory. They are ready to applaud the ſufficiency of human reaſon, the faculties of reaſon and rational powers, which infinite wiſdom has ſeen meet to give us for government and direction, with regard to things ſimply pertaining to the moral rectitude of our conduct in the common concerns of this life, and where divine bounty has ſeen neceſſary, for the promotion of his own glory, and the happineſs of his creatures, to provide a further aſſiſtance in the exerciſe of thoſe faculties and reaſoning powers, which the creator of mankind ſees meet in mercy to ſavour us with for our advancement; and by which alone we are made capable of an admiſſion into the kingdom of God.

"Be not deceived."

But there has been a loſs ſuſtained by all people, of all names and diſtinctions, to religion, who have endeavoured to intrench themſelves within an imaginary ſecurity, within the bounds of natural powers and natural religion, and the exerciſe of thoſe reaſoning faculties of their own minds: there has been reaſon fixed with the commandments; and, the laws of nature maintained as a ſufficient guide in our religious duties.

It is a partial leaning to our own underſtandings, thus to advocate our own cauſe from the reaſoning faculties of the human mind, unaſſiſted by that enlivening efficacious principle of light and truth, derived from the grace and love of God, which is of a higher nature, and of far greater excellence than all the powers of reaſon; and would open upon the view of the attentive mind, thoſe divine eſſential truths which it is impoſſible for the abſtracted rational faculties to penetrate into. It is by the light of grace, we diſcover the neceſſity, the abſolute neceſſity of a daily communion with the God of our lives, a walking in holineſs and purity, in ſelf-denial, that we take up the croſs of Chriſt and follow him in the regeneration Mat. xix. 28..

"Be ye holy, for I the Lord your God am holy," has been the language of that unchangeable eternal God, by virtue of which alone we are capable of laying up a good foundation againſt the time to come, by laying hold on thoſe durable riches, the proviſion of God for the faithful, far beyond every temporal acquiſition, whereby we are admitted into that within the veil, being redeemed from all corrupt inclinations and undue affections, withdrawn from the world, and engaged to concur in that invariable proclamation evidenced in every heart, in every mind, and in the thought of all, the abſolute neceſſity of holineſs, without which no man can ſee the Lord to his comfort: it has called ſons from far and daughters from the ends of the earth, from under the power of deception, to diſcern the neceſſity of thus coming out of the arms of ſelf-love, ſelf-will, the partial approbation of deluded minds, whence many have been led into a perſuaſion of the ſufficiency of human reaſon; they would have more liberty than the ſtraight gate and narrow way will admit of; in this, "have me excuſed," has been the frequent language of many, and a cauſe of departing from the conſecrated paths of holineſs, and whereby many have deviated from a circumſcribed walking in the paths which lead to the beautiful realms of light, and to an inheritance with the family of God, whoſe infinite and unbounded love is diffuſed throughout every part of his triumphant church; and extended to his militant on earth, for he would ſtill beautify the place of his ſanctuary within the glorious realms of everlaſting day, "the habitation of his holineſs, and the city where his honour dwells."

"Be not deceived."

Let not the minds of any profeſſing the chriſtian name be deceived by the partial repreſentation of natural affection and natural choice, a love of eaſe, or the pleaſing proſpects of temporal enjoyments, for that which is born of the fleſh is fleſh, and is terreſtrial, there is a glory terreſtrial and a celeſtial glory, but the terreſtrial glory is apt to withdraw the incautious mind into a viſionary dependence upon earthly, and uncertain happineſs; which deprives of a portion in the glory celeſtial. And there is made, in the proviſion of God, an ample ſufficiency for us completely to attain a right in the ſpiritual creation of his ſon on this ſide eternity; and by which we now can ſay, "The Lord is with me," becauſe he is at my right hand, therefore I ſhall not be moved.

It is the ſufficiency we receive from his divine aid and aſſiſtance, whereby I am enabled to guide my ſteps conſiſtent with his holy will; let us then confeſs with the apoſtle, I know that in me, that is in my fleſh, dwelleth no good thing. We ought ever to acknowledge, O Lord, righteouſneſs belongeth to thee, but unto us bluſhing and confuſion of face! — There is a gradation from the loweſt order of animated creation; for as no man knows the things of a man, ſave the ſpirit of a man that is in him, ſo no man knows the things of God, but by the ſpirit of God. As the fruit cannot with any propriety be good from a perverſe root, by deviating from the bounds preſcribed by the former of heaven and earth, continued throughout the ſuperior order of created beings, no more can we judge of divine matters by a mere knowledge derived from human power and the natural underſtanding faculties of our own minds; but we muſt enter into that within the veil; and be cloathed with a ſuperior light and underſtanding, from that power which has brought life and immortality to light by the goſpel: therefore let no man deceive you, be ye not deceived; for ſuch as every man ſows, ſuch ſhall he reap.

1. There is another ſpecies of deception, that it ſeems neceſſary to apprize and warn you of, who profeſs the religion of our Lord Jeſus Chriſt, under the various names and diſtinct profeſſions we may make in the world, amongſt thoſe who lay too much ſtreſs upon their various profeſſions, and upon a belief of truth, by giving the bare aſſent of our judgment to the teſtimony of others; this has been a ſpecies of impoſition too much purſued and depended upon, whereby names have paſt for things, and a profeſſion to religion has paſt for religion itſelf; a rectitude of ſentiment has often been deemed a ſufficient atonement for irregularity of life; but it is impoſſible for us to adopt a life of religion, and yet retain a life to the world, as the chriſtian religion, which is of the higheſt authority and dignity, enforces the irreconcilable contrariety of theſe natures; but it is poſſible to adopt a dependence upon notion and in tradition, and yet be utter ſtrangers to the life of true chriſtianity. I know not ſcarce a greater inſtance of deception amongſt profeſſors of the chriſtian name, than with thoſe who would contend for orthodoxy of ſyſtem, and ſtrenuouſly ſupport the ſuperior importance of their own opinions, which has often proved a means of ſtirring up hatred and perſecution one towards another, and that under the ſpecious pretext of being "for Chriſt's ſake;" but it abundantly diſcovers that all the powers of deception, hath ſurrounded and fortified them in a dangerous ſecurity, which it is very difficult ever to be extricated from.

But let no man deceive you, or be ye not deceived; what ſignifies a perſuaſion or aſſent to truth, if we live not a life conſiſtent with the purity and holineſs of its nature, and correſpondent with the precepts of the goſpel.

2. If the mind was properly engaged to purſue the genuine effects of the ſpirit of truth (a diſpoſition which ought ever to be prevalent and cultivated amongſt us) we ſhould then abundantly demonſtrate a being born not of corruption, but of the incorruptable ſeed, through the word of God, which liveth and abideth in you for ever, whereby we are made partakers in the eſſential virtue of the chriſtian religion. It matters not to me by what name I am called, or however diſtinguiſhed amongſt men, if I am but admitted into a fellowſhip with the church of the firſt born; the proviſion of God, for thoſe who are called by his ſpirit, that are influenced and guided in wiſdom, and finally intended to be received into glory.

Under theſe two claſſes ſtands the bulk of the chriſtian world, and on theſe two natures depends the final deciſive ſentence of, Come ye bleſſed, or Depart ye curſed.

To you that lay more ſtreſs upon human inventions, and orthodox ſyſtems; who hold a reverence for names, and for external appearances, be not deceived; inaſmuch as the ſpirit of true religion remains the ſame, under every name, it lives in every form, and is confined to none, being one in itſelf, unchangeable and powerful in its energy, ſanctifying the ſoul, and whereby the heart is made pure in the ſight of God; and then the fruits will be unto holineſs, and the end life everlaſting.

But there has been a lamentable deception prevalent over the minds of many, who are dead to religion and religious impreſſions: theſe would acknowledge and aſſent with the tongue, though perhaps their judgment proceeded no farther than from the reaſoning faculties of their own minds, without regard to the powerful motives contained an that excellent deſcription of chriſtianity, or the efficacious tendency of it, With the heart man believeth unto righteouſneſs, and with the tongue, confeſſion is made unto ſalvation; for where a confeſſion of the mouth is made, there is great need for a concurrence with the heart, from a feeling ſenſe of the powerful principle and life of religion in the ſoul.

"Be not deceived."

There is another ſort of people under all names and diſtinctions of religion, to whom alſo this caution ſeems exceedingly neceſſary, and amongſt whom the precepts of the goſpel have loſt their force; theſe would imagine that the way to the kingdom of God is varied from that preſcribed by the holy author of the chriſtian faith. It is a ſtrait and narrow way; they would plead no poſſibility of living up to truth, but purſue the general practice of mankind; and plead that, as truth itſelf is loſt, it muſt now be fetched from the land of general practice, and the general conduct of themſelves and others: but God is unchangeable in his nature, and his relative attributes remain the ſame throughout every diſpenſation of the world, and the foundation of God ſtandeth independent of all deficiency (in whom is no variableneſs or ſhadow of turning) of all the deceivable inventions of ſuch ſons of formality, and deceived ſouls in all ages, that have been unwilling to ſubmit to the inflexible law of the ſpirit of life in Chriſt Jeſus; theſe would endeavour to acquit themſelves with the more flexible law of general practice, and general conduct; varied according to their inclinations, indulging every ſenſuality, and ſpending their time in the purſuit of earthly pleaſures. Theſe would build their expectations upon the merciful attributes of that being whom they offend: and neglect to conſider that a time will come, when juſtice as well as mercy, will be recompenſed to every man according to his deeds, whether they be good or evil.

It is an endleſs commandment, and can never be abrogated; That the ſoul that ſins ſhall die, and remains over the heads of all mankind who yield themſelves to preſent pleaſures, and give up their minds to follow after lying vanities; who, nevertheleſs would have a portion in the unſpeakable enjoyment of an endleſs futurity, and an admiſſion within the conſecrated manſions of eternal glory; but I would caution theſe not to be deceived, for God is not mocked, and we ſhall certainly find it ſo when every human aid, with the powers of deception, ſhall diſappear; it will prove a fatal witneſs againſt all the pleaſing expectations of a deluded hope.

But ſuch is the progreſs of the work of that liar and murderer, to introduce a concurrence of agreement, with diſagreement into the affairs of providence; that ſome have imagined he looks not with that vigilence towards the work of his hand, which revealed religion teaches us to expect from the powerful effects of his divine notice and regard, whoſe mercy is great, or elſe we ſhould not be able to ſtand before him; but he is righteous as well as merciful, in all his ways, and will by no means ſuffer uncleanneſs to enter his holy habitation, but will haſten the puniſhment of guilt upon the impenitent ſoul; and thoſe who obdurately proceed in a courſe of deviation from their morning light, whereby they loſe the capacity of diſtinguiſhing betwixt light and darkneſs, or the diſagreement of happineſs and miſery. Theſe notwithſtanding would gladly look at the glorious light of heaven, and hope at large for an admiſſion into the ſacred manſions of everlaſting day; but the purity of his nature will admit no uncleanneſs to enter his kingdom: all thoſe attributes of God, of juſtice as well as mercy, remain immoveable, and fixed in the righteous appointment of unerring wiſdom; and therefore let no obſtacle hinder our approaches before the throne of his holineſs, to render every attribute of praiſe to Him whoſe infinite and adorable perfections, are eminently manifeſted in the uniform and glorious eſtabliſhment of his ſacred church and family: therefore be not deceived by any of the powers of darkneſs, or led to rely upon the ſtrength of external performances, what is called divine ſervice, or the frequent performance of religious duties, ſo called; all theſe, when under a proper government and in ſeaſon, proceeding from a proportion of grace and ſtrength given, are profitable and we become engaged to join in that univerſal ſong of praiſe ariſing from every heart, of the ſpiritual creation of God.

But when the minds of any become diveſted of this animating qualification, by which alone we are enabled to approach the Father of Spirits in ſpirit and in truth, our dependence upon exterior performances will only prove a witneſs againſt us, and be ranked among the catalogue of our ſins, in the day when the ſecrets of every heart ſhall be divulged, and a righteous recompence is given to each: therefore be not deceived by a ſeeming ſanctity, or the frequent performance of religious duties ſo called, without a co-operation with the object of faith and practice, and a mental aſſent to the force of thoſe truths moſt ſurely believed and received among us; for it is from the inward frame and diſpoſition of our own minds in which alone an acceptable ſacrifice can be offered to the author of our being.

"Be not deceived."

I would, in a few more expreſſions, endeavour to aſſert the power of God unto ſalvation.

"God is not mocked,"—we may; and it is to be feared, ſometimes do mock ourſelves, by depending upon riches, and the deluſive proſpects of earthly pleaſures,—by external appearances, by the falſe traffic of unfelt truths; with a name to religion and a reſemblance to truth. But it is impoſſible to mock God; he is not mocked by the moſt ſpecious appearances of regular pretenſions; we can never impoſe upon the ſagacity of that infinite eye which penetrates the moſt ſecret receſſes of the human heart. Our moſt ſecret thoughts are ever expoſed to his omniſcient view—God is not mocked.

Let us beware leſt we mock ourſelves, by deluſive appearances of tranſient happineſs, and a peace ſhort of that peace of God which paſſeth the underſtandings of men; for, "the foundation of God ſtandeth ſure, having this ſeal, The Lord knoweth who are his—and let all thoſe that call upon the name of Chriſt depart from iniquity 2 Tim. ii. 9.."

Such as every man ſows, ſuch ſhall he reap. If his conduct is correſpondent with the ſpirit of the world, if his demeanor and walking be after the rule of the fleſh, "of the fleſh he ſhall reap corruption," from that miſerable crop. "To be carnally minded is death;"—a death to religion, and an alienation from the light of his countenance: "but to he ſpiritually minded is life and peace."— "The carnal mind is not ſubject to the law of God, neither indeed can be;" being ever at contrariety, in its own nature, to that purity and holineſs, the requiſite effects of genuine chriſtianity, diffuſed throughout every part of his ſanctified church and family.

I would therefore recommend to each individual within the audience of my voice, let their name and profeſſion of religion be what they may, ſeriouſly to weigh the importance of theſe conſiderations, and to make theſe momentous inquiries,—What am I ſowing to? What ſpirit is predominant? Under what power do I live? In what ſervice am I engaged? Do I properly regard the aſſertion of our Lord Jeſus Chriſt—"He that loves any thing more than me is not worthy of me." If I am ſowing to the fleſh I am in a ſtate of deception, moved and turned from my purpoſe of being; I have met with ſomething more amiable and engaging, and better adapted to my natural inclination than the love of the Lord Jeſus Chriſt.

And, finally, to you of all names and diſtinctions of religion, whatſoever degree of temporal happineſs, whatſoever advantages any may derive from the praiſe of the world, or the profeſſion of tranſient glory, any ſoul may poſſibly enjoy, in the eſtimation of mankind. The righteous God has fixed, as an invariable deciſion,—that if you ſow to the fleſh, you ſhall of the fleſh reap corruption, but, if you ſow to the ſpirit,—however painful, however exerciſed, or deſpiſed, ſecretly ſurrounded with diſtreſs and anxiety, within and without, mourning lamentation and woe, trodden under foot or deſpiſed amongſt men; under whatever difficulties we may have to paſs, however mournful or painful our allotment in life may be, lift up thy head in hope—for, if we ſow to the ſpirit, of the ſpirit we ſhall finally reap the glorious crop of life everlaſting.

THE FOLLOWING HEADS OF A DISCOURSE WAS DELIVERED AT HORSLEYDOWN MEETING, UPON THE CLOSE OF A VISIT TO FRIENDS FAMILIES IN THAT QUARTER, THE 19TH OF THE ELEVENTH MONTH, 1769.

A SOLEMN ſummons which the Almighty gave through his Prophet Joel, to a People whom he had known above all the families of the earth, (at a time when they had revolted and departed in heart from him) has been revived in my mind; with an apprehenſion that the ſame authority requires the republication of it in this day, to a people likewiſe highly favoured of him; and who have in like manner departed from their firſt love.

"Blow the Trumpet in Zion—ſanctify a faſt— call a ſolemn aſſembly—gather the people—ſanctify the congregation—aſſemble the elders—gather the children and thoſe that ſuck the breaſt—let the bride-groom go forth of his chamber, and the bride out of her cloſet—let the prieſts, the miniſters of the Lord, weep between the porch and the altar; let them ſay, ſpare thy people O Lord! and give not thy heritage to reproach, that the Heathen ſhould rule over them! wherefore ſhould they ſay amongſt the people, where is their God? then will the Lord be jealous over his Land and pity his people Joel ii. 15, 16, 17, 18.—."

As I am about to conclude (perhaps finally conclude) my labours amongſt you in this quarter; I would query with ſome, with many that are preſent, whether they have not heard intelligibly the ſound of the trumpet, calling them with a degree of certainty, to ariſe and prepare themſelves for the battle. My brethren and ſiſters, amongſt whom I have been conſtrained in the overflowings of the Father's love, to labour in a private capacity, breaking (I hope I may ſay) a little bread from houſe to houſe—the everlaſting Goſpel has been preached amongſt you with all the force of pathetic energy, with all the tenderneſs of divine compaſſion; let it not be ineffectual! The Goſpel meſſage has been delivered with ſuch indubitable clearneſs, that your judgments have been convinced, you have aſſented to "the truth as it is in Jeſus Epheſians iv. 21.:" ſuffer not the impreſſions it has made on your minds to be ſpeedily erafed. Far, very far, be it from me to think highly of myſelf, to exalt the officer, the miniſter. I would not that you ſhould hold any Man's perſon in high eſtimation. I am deeply ſenſible that to me belongs "bluſhing and confuſion of face," but I magnify mine office, and the power of him who has ſeen meet to employ me therein; I would endeavour to exalt in our view the adorable goodneſs and condeſcenſion of the great author of all mercies, in that he has cauſed the trumpet to be renewedly founded in your borders; hear its important meſſage with ſuitable attention; let it rouſe and prepare all the ranks in the armies of our Iſrael, to engage in the glorious cauſe of our God. Let the daughter of our Zion ariſe from the bed of Indolence; from the lethargic ſtupor of a fatal forgetfulneſs; from all the deadning, benumbing gratifications of ſenſuality, and ſhake herſelf from the duſt of the earth, that ſhe may come up to the help of him who hath called her with an high and holy calling. The trumpet is blown in her ſtreets, the alarm has been heard by all, Oh! let not its language be rendered unintelligible by the multiplicity of trivial things that too much abſorb the minds of many.

I am fully perſuaded that the gracious viſitation of humbling melting goodneſs, has been afreſh extended to individuals preſent, in (I had almoſt ſaid) a very memorable manner; nor will I recall the expreſſion, for if it is not treaſured up in your remembrance now, for your profit and advantage, it will be memorable in that awful approaching period, when every neglected mercy will appear deeply engraven, as a dread "hand-writing on the wall Dan. v. 5.," againſt us. Let me, therefore, tenderly intreat you, with all the warmth of unutterable affection, as a brother, as a fellow pilgrim, through the viciſſitudes of time to the unmixed joys of a happy eternity, that you will no longer neglect the offers of mercy, or turn a deaf ear to the reproofs of Inſtruction. I feel my mind covered with that boundleſs Love, that wiſhes, that ardently deſires, you may indeed be wiſe for yourſelves: For although I may be deficient in many qualifications of a goſpel miniſter, I am not wanting in that pure diſintereſted love, which ſeeks not yours but you. "Blow the trumpet in Zion; ſanctify a faſt." If we were but enough attentive to the ſound of the trumpet, we ſhould ſee the abſolute neceſſity of this ſanctified faſt; a faſt from every of thoſe deluſive pleaſures, thoſe ſlaviſh attachments, that render the mind inſenſible of Good. "Call a ſolemn aſſembly." This branch of the ſummons (may ſome ſay) belongs only to a few, and we have no ſhare in the duty it enjoins. I confeſs I am of another opinion; I think every individual has a ſhare in the inſtruction couched in it. "Call a ſolemn Aſſembly." Oh! you active ones, ſtop a while in your ſwift career; make a ſolemn pauſe: ſtand collected from every object that can gratify or delight the ſenſual part; labour diligently to aſſemble all the powers and faculties of your Souls, that they may be ſanctified by him who gave them. I believe there is no uſeleſs, dead, unactive member in the Church of God; and thoſe that can thus aſſemble the collected attention of a redeemed mind, devoted to the divine will, have an undoubted right from the higheſt Authority to call an holy convocation. "We can do nothing againſt the truth, but for the truth 2 Cor. xiii 8.," was the language of ſome formerly, who had indeed ſanctified an acceptable faſt. I much deſire that thoſe who perhaps cannot be ſo active in promoting this glorious cauſe amongſt the ſons of men, as ſome who are called into more eminent ſtations in the church, may by a circumſpect care over all their words and actions, ſee that they do nothing againſt the truth. "Call a ſolemn aſſembly; gather the people." How ſcattered are many of the members of this Quarter! ſcattered indeed as ſheep without a ſhepherd! diſperſed up and down in the dark vale of inſenſibility and ſelf-forgetfulneſs! many upon the barren mountains of an empty profeſſion; loſt to all ſenſe of religious fellowſhip; unacquainted with that holy union in which is the bond of Peace! How many are the Gallios I have met with amongſt you, who (alas! it may be ſaid) care for none of theſe things! Oh you Elders! who are or might have been as Pillars in the Lord's Houſe; you delegated Shepherds, who might have adorned the firſt ranks in the armies of our Iſrael, if you had not ſat down and taken up a reſt ſhort of thoſe glorious abodes, which are prepared for them that ſteadily perſevere in the line of divine appointment—to you the call is, "gather the people."

"Am I my brothers keeper Gen. iv. 9.!" let it ſuffice for me that I look to myſelf, and that my own family is in tolerable order, is a language that too much prevails. But Oh! that you had the cauſe of God more at heart; that you were more engaged to gather the people; that you might with a Fatherly care, overlook thoſe whoſe minds to preſent reſemble the barren deſart, the uncultivated wilderneſs; that you might comfort and encourage them that tread the gloomy ſcenes of an adverſe allotment, as it were cut of from every joy, and alive to each painful ſenſibility; how would it comfort many of theſe, if an experienced friend was now and then to drop into their families, and at times ſpeak a word, in the opening of divine wiſdom, ſuitable to their ſeveral ſtates; I believe it would be a great means of gathering the people. Why ſhould your care be circumſcribed within the narrow limits of your own families (altho' they ſhould certainly be well regulated) but you might be more extenſively ſerviceable, if thus engaged in the care of the Houſhold of God. I am perſuaded that the divine wing would be over you, and that a bleſſing would attend your labours. It is not a time for us to dwell unconcerned in our ceiled houſes, when the houſe of God lies waſte. We have, many of us, the ſame tender connexions as you; I myſelf have the ſame endearing attachments as ſome of you, the ſame ties of domeſtic love, and perhaps as deeply ſenſible of all their force, as ſome of you; not leſs attentive to every relative and ſocial duty, than ſome of you; my Nature is not harſh, my principles much leſs ſo; yet I am made willing to leave all, to come and labour with you; if ſo be I might be inſtrumental to rouſe any to a more arduous purſuit of their everlaſting intereſt; and I can freely acknowledge, with humble thankfulneſs, that I never more fully experienced my peace to flow as a river; never could with greater joy ſay "Return Oh! my ſoul to the place of thy reſt, for the Lord thy God hath dealt bountifully with thee Pſalm cxvi. 7.—," then when I have been thus engaged in extenſive private labours; viſiting the ſick; reviving the ſorrowful: encouraging the diſconſolate; ſtrengthening the weak; watching over and carefully admoniſhing the giddy incautious youth; and I doubt not but you would have the reward of peace in your own boſoms, if as heads of the ſociety you were more often thus employed in endeavouring to "gather the people."

"Sanctify the congregation; aſſemble the elders." I have been deeply concerned to ſee ſome of the elders ſo deficient in filling the line of divine appointment. If they were more frequently engaged to aſſemble under the holy influence of that power in which they ſhould move, they would many of them be commanded to "blow the trumpet in Zion; but I know of no ſtate harder to ſpeak to or more difficult to reach, than that of an elder whoſe mind is overgrown by the earthly nature; "Oh! earth, earth, earth! hear the word of the Lord Jer. xxii. 20.." I don't recollect any other inſtance in ſacred writ, where attention is demanded in a ſimilar manner; "Oh! earth, earth, earth!" thus thrice repeated, plainly ſignifying the great difficulty there is in reaching to thoſe, who are as it were buried in the earth, whoſe minds are fixt in it.

"Gather the children." You that have the riſing youth under your care, let me call upon you, let me intreat you to "gather the children;" gather them from all the bewitching enticing allurements of the world, gather their attention to that of God in their own minds. Oh! how have I ſecretly mourned to ſee the poor children ſo ſorrowfully neglected; ſo uninſtructed; ſo much eſtranged to that holy divine principle, which would ſo exceedingly beautify and enrich them: but alas! how few parents are rightly qualified to teach their children the law of divine love; to inſtill into their tender minds proper ſentiments, to cultivate upon them thoſe impreſſions that would be of everlaſting advantage; and if the Children, when the gracious viſitation of the Father of mercies moves upon their hearts, warming and animating them with the love of virtue, raiſing the ſecret ſigh, and begetting deſires after heaven and holineſs; I ſay if the children ſhould then aſk the negligent parent; "What is the ſecret ſomething I which I feel? this principle which impreſſes my mind with the love of virtue? what is it? what value ſhall I ſet upon it?" How then can you give them ſuitable inſtruction? you cannot teach them obedience to its ſacred dictates, when your own example ſpeaks a language quite oppoſite: Oh! why ſhould the Sea Monſter be brought againſt you. "The Sea Monſter draweth forth the breaſt to her young, but the daughter of my people is become cruel, like the Oſtrich in the wilderneſs that leaveth her eggs in the ſand to be hatched by the beams of the ſun, and conſidereth not that the foot of the paſſenger may cruſh them Lament. iv. 3.—Job xxx 14.15.!"—the daughter of my people hath left her tender offspring to the uncertainty of being accidentally benefited, or I ſhould rather ſay, to the mercy of God, unaſked, unſought, expoſed to all the dangers of a dreary wilderneſs, unaided unaſſiſted by the care of a natural parent! The tongue of the ſucking child cleaveth to the roof of its mouth for thirſt! the Children aſk bread and there is none in many families to break it; they want to be nouriſhed by the ſincere milk of the word, but alas! "the daughter of my people is become cruel!" Oh! you parents, you delegated Shepherds, what account will you have to render when the Lord of the whole earth ariſeth to make inquiſition for blood!

Bear with me my beloved friends; flattery and ſmooth tales may pleaſe Fools, but they will not pleaſe him whom I deſire to ſerve in the Goſpel of his Son. All that is within me is moved, while I thus earneſtly expoſtulate with you on behalf of the dear children; ſuffer me to intreat you, for God's ſake, for your own ſoul's ſake, for the ſake of the cauſe of truth, gather the children and thoſe that ſuck the breaſt;" thoſe that are filling themſelves with the world's conſolation, with the intoxicating pleaſures and amuſements of a degenerate age; wean them from theſe delights; gather them to the knowledge of themſelves, to a ſenſe of the mercies that are offered them by the great Author of Mercies ancient and new. "While thy ſervant was buſied hither and thither the man made his eſcape 1 Kings xx. 40.—," was the vain excuſe of the officer to whoſe cuſtody a certain captive was committed with this charge, "take care of this man till I come, and if thou let him go, thy life ſhall go for his life. Ibid. xx. 39.." No plea of other engagements, nor even the want of ability to diſcharge our duty towards our offspring will ſtand us in any ſtead; if, when the almighty queries with us "What haſt thou done with thoſe Lambs I left under thy care in the wilderneſs, thoſe tender offspring I gave thee in charge!" we have through neglect, through unwatchfulneſs ſuffered him or her to go, but we ſhall moſt certainly, ſtand accountable for his or her life, I ſaid want of ability, becauſe I aſſuredly believe, that want of ability will be ſo far from a palliation of the crime, that it will rather increaſe our condemnation; can we plead want of ability to him who is always ready to furniſh us with it, if we are but willing to receive it at his hand.

I am of opinion reſpecting many of our youth, that if they had been properly inſtructed, and carefully watched over, if they could have ſeen the beauty of holineſs ſhine in the example of their parents, they would not have gone out ſo widely as they have. Oh! you parents of both ſexes, an important truſt is repoſed in you; example your children in the practice of piety; example ſpeaks louder, much louder, than precept; its influence is far more extenſive. And while on the one hand you are excited to a faithful diſcharge of your duty towards them, by the certain hope of a glorious reward; ſo on the other hand, the powerful ties of natural affection, the warm ſolicitude for the happineſs of thoſe you love, muſt ſtir up to diligence in the work and ſervice appointed you.

"Gather the children." If after your attentive care has been employed, for their preſervation; if after by the forceable voice of example, you have called them to the perfecting of holineſs in the fear of God, they will go, they will turn aſide into the by-ways and crooked paths of ſin and iniquity, they muſt ſtand by their own choice; you have redeemed your ſouls, and will be found in your lots at the end of time, a ponderous crown awaits you, you will cloſe your eyes, and open them to the boundleſs fruition of unmixt joy, in a happy eternity.

We do ſometimes with ſorrow obſerve, the unwearied labours of a parent's love, beſtowed without the deſired effect; 'tis mournful to ſee children pierce with bitterneſs and anxiety the breaſt that has been their ſupport in their infantile years; to fill that eye with ſorrow, that has dropt over them the tear of maternal fondneſs; 'tis a cruel thing for a child to mingle gall and wormwood, in the cup of a parent deſcending to the grave; let us be aſſured that their own portion of gall and and wormwood will be doubly increaſed thereby, in the ſolemn hour of juſt retribution! But, Oh beloved youth! I earneſtly deſire that you may never thus widely deviate from the paths of rectitude; 'tis on you the hope of the preſent age muſt ſhortly devolve; may you wiſely chooſe an early ſubmiſſion to the holy diſcipline of the croſs of Chriſt, that you may come up as an army for God. Conſider the uncertainty of your ſtay here; conſider the important buſineſs of life; and let the love of every unprofitable delight be ſwallowed up in the arduous purſuit of glory, honour, immortality and eternal life. We are daily inſtructed by the powerful eloquent language of mortality; Death invades all ranks, ſnatches thoſe of all ages from the buſy ſtage of life, ſhe that was yeſterday ſurrounded with nuptial joys, muſt tomorrow be confined within the cold incloſure of the ſilent grave. "Let the Bridegroom go ſorth of his chamber, and the bride out of her cloſet;" let the young, the joyous, thoſe that are in the bloom of life, leave every thing that tends to retard their progreſs towards the city of the ſaints ſolemnity; let them relinquiſh their moſt exalted ſatisfactions, rather than neglect to lay hold on the joys of God's ſalvation; which are unutterably more deſirable, than all the ſin-pleaſing gratifications that this world can beſtow.

"Let the prieſts, the miniſters of the Lord weep between the porch and the altar;" this ſhould not be confined to thoſe only whoſe mouths may be opened publickly amongſt you, for it be longs to all thoſe who preach to others by the regularity of a Godly life and converſation: although we are favoured with a living miniſtry of divine appointment, who dare not fill the ears of men with a repetition of unfelt truth's, nor amuſe them with the unprofitable productions of an empty mind, but are concerned to diſcharge themſelves faithfully "as ſtewards of the myſteries of God 1 Cor. iv. 1." yet let them be joined by all thoſe that mourn for the deſolation of Zion; by all that wiſh peace within her walls and proſperity within her palaces, Let us weep between the porch and the altar, ſaying, "ſpare thy people O Lord! and give not thy heritage to reproach, that the heathen ſhould rule over them! wherefore ſhould they ſay among the people, where is their God?" If we are thus unitedly engaged on behalf of our Iſrael it may be that the Lord will again "be jealous over his land" with an holy jealouſy, for I cannot think that a people whom he has raiſed by his own invincible power, and ſo ſignally placed his name amongſt, were ever deſigned to be only the tranſient glory of a couple of centuries; I am ſtill revived by a ſecret hope of better times, when our Zion ſhall again put on her beautiful garments; and in her, and with her, ſhall ariſe judges as at the firſt, and counſellors and lawgivers as at the beginning; let us weep between the porch and the altar: let us intercede for the people that the land may yet be ſpared! the gracious ear of our heavenly father is ſtill open to the ſupplications of his children, and I believe he will yet "be jealous over his land and pity his people Joel ii. 18.—." The time approaches when the great daſher in pieces will more and more come up amongſt us, and may all who are broken by him, wait to be healed by the ariſing of his love; I ſhall not live to ſee it, but I live in the faith, and I believe I ſhall die in the faith, that the Lord of Hoſts will yet beautify the place of his feet, that our "Zion will yet become an eternal exellency, and Jeruſalem the praiſe of the whole earth Hoſea xi. 8.!"

Let us weep between the porch and the altar with unwearied interceſſion, for "the Lord will yet be jealous over his land and pity his people." The bowels of adorable compaſſion yet yearn over his children, with all the tenderneſs of a Father's Love, "How ſhall I give thee up O Ephraim? How ſhall I make thee as Admah and ſet thee as Zeboim Iſaiah lx. 15. lxii. 7.?" How ſhall I cut thee off from being a people before me? by this moving and pathetic language would the Great Father of the Univerſe induce you to return to the arms of everlaſting mercy! And if we who are placed as watchmen in Zion faithfully diſcharge the truſt repoſed in us, we ſhall be made inſtrumental in gathering the ſcattered and diſperſed ſheep, from the eaſt and from the weſt, from the north and from the ſouth, to the great Shepherd, to the one Sheepfold; and finally obtain an admittance into thoſe glorious manſions where the morning ſtars join in ſinging Hallelujahs? and where all the ſons of God forever ſhout for joy.

Now unto the King Eternal, immortal, inviſible, the only GOD be honour and praiſe for ever and ever.

A DISCOURSE DELIVERED AT BRADFORD, THE 17TH DAY OF THE EIGHTH MONTH, 1770.

ALTHOUGH there is (unhappily for themſelves) a ſpirit of diſſipation and incredulity, with reſpect to matters of the higheſt importance, too viſibly prevalent in many minds; yet it is pleaſing and comfortable to me to have reaſon to believe, that in many others an enquiry is raiſed after the way to life and ſalvation.

"O Lord, who ſhall ſhew us any good."

An enquiry worthy of being inculcated and adopted with ſincerity and impartiality; and I have no doubt of its being crowned with the deſired ſucceſs to every honeſt and ſincere queriſt.

I think the day in which we live, through the awakening virtue of divine mercy, furniſhes many inſtances or ſubjects like this which the Evangelical Prophet applied to, with the gracious invitation of the author and well ſpring of all that is good, an invitation which has ſometimes warm'd me, and is affectionately raiſed in my heart towards this aſſembly.

"Ho, every one that thirſteth, come ye to the waters, and he that hath no money, come ye buy and eat, yea come, buy wine and milk without money and without price. Wherefore do ye ſpend your money for that which is not bread, and your labour for that which ſatisfieth not: hearken diligently unto me, and eat that which is good, and let your ſoul delight itſelf in fatneſs."

This is an invitation which may have little meaning or ſignificancy in it, to thoſe minds who are ſtrangers (unhappily ſtrangers) to the beginning of the ſpiritual creation of God, as forming and faſhioning itſelf, in holineſs unto glory; but it is expreſſive, and intelligible, to ſuch minds as have been happily deſirous of knowledge of him in whom they have profeſſed to believe, and meaſurably witneſſed the entrance of that ſpirit as both light and life, which is juſtly and pertinently called the "Quickening Spirit," for it is by the influence, the enlivening of this quickening ſpirit, we muſt be made (if we ever are made) living ſouls to God, initiated into, and built up in that life which is eternally happy.

We are incapable of either hunger or thirſt, but through the enlivening of this quickening ſpirit. hunger and thirſt are acts appertaining to life. The dead have not thoſe ſenſations, who are naturally or ſpiritually dead. It was by the efficacious work of that holy "wind that bloweth where it liſteth," that the dead dry bones were drawn into a divine reſemblance, in the former ſtate of mankind, and whereby they were brought together, and united to their reſpective places in the heavenly body, quickened, raiſed, formed a living army to God: but it was an utter impoſſibility for any power ſhort of that "Creating divine power," to bring together thoſe dead dry bones: and indeed the ſimilitude, I confeſs, ſeems worthy of that wiſdom that delivered it. They were human bones, there was a degree of fitneſs in their form and conſtruction; for memberſhip and for aſſimilating one with another: but I conceive that notwithſtanding this inherent virtue or ability in the dead dry bones to aſſimilate one with another, they had certainly lain till the conſummation of all things, but for that ſupernatural breath or wind of divine power which raiſed them unto life. And I freely own that I believe ſomething of this nature hath attended the minds of many in thoſe days in which we live, that would be to them as the Quickening Spirit, the principal object in the rudiments of a divine life, and enable us to live in the obedience of an holy faith here, and to be raiſed to the enjoyment of endleſs good hereafter. This is what I wiſh for all thoſe, who are on their way to an holy habitation, where the wicked ceaſe from troubling, and the weary ſoul enjoys eternal reſt.

And, as having received mercy and a degree of merciful experience from the author of my being, I find ſome engagement to point out ſome ſteps which have produced the firſt fruits of the ſpiritual creation of God, and what hath been the means of debilitating ſome in their race, or turning aſide others from following the works of an unavailing profeſſion.

For, as I have ſaid, I have no doubt that the preſent awakening upon many minds is of a divine nature: and it may be known whence it proceeds, its original may be traced by thus conſidering whether it more abounds in heavenly deſires, or in deſires after the things of this life.

In the myſtery of ungodlineſs there is a life that imitates the life of Chriſt, but it is a life that muſt die if ever we live acceptably to God. It is a life reſulting from ſelf love and a love of this world, wherein the prince of the powers of the air bears rule in the children of diſobedience, that preſents its ſimilitude and deſires after heaven.

Let me die the death of the righteous. Let me flee from the wrath to come: Let me have an inheritance in the kingdom of peace, world without end: This is a language uttered by many, though perhaps they continue in the gratification of corrupt nature, and conſequently have no part in that life, that incorruptable, undefiled life, which alone can obtain an inheritance in the kingdom of God. Fleſh and blood cannot inherit this kingdom and its life. Theſe deſires, theſe wiſhes after a ſtate of happineſs, and deſires after heaven, have frequently, in many minds, proceeded from vitiated corrupted ſelf, having built up a viſionary hope, and hence they have eſtimated its ſucceſs, according to the warmth of deſire after life, and a life in that "fleſh and blood which cannot inherit the kingdom of God."

I am very apprehenſive too many have miſtaken this ardor of mind for the production of good, the kingdom of God, though in an unſanctified, unconverted ſtate, and, in the warmth and ſervour of this fire they have kindled, the kingdom of heaven hath ſuffered a kind of violence; in this miſtaken ſtate, wherein too many have endangered their preſent and eternal happineſs; and in their ſpiritual race involved themſelves in this moſt dangerous miſtake, by how much the more we may approach a reſemblance to religion, and are not in it; being amuſed with an imitation of divine life, and at the ſame time not actuated by it. This is to conſtitute the danger under which we live, to entertain deſires after heaven, when not poſſeſſed of heavenly virtue.

"Let me be holy; let me die the death deſtin'd for me to die."

Thus heavenly deſires take in the means as well as the end; "O Lord, prepare me for thy kingdom," let not thy hand ſpare, nor thine eye pity, till judgment paſs upon the Mount of Edom, Eſau's firſt production; turn thy hand upon me, purge away all my droſs, take away all my ſin, and refine as the reprobate ſilver.

As our deſires are thus raiſed after the fountain of divine life, the glorious and holy Quickener will ever draw to a ſimilitude to its author; and deſires after heaven, not merely for its ſafety but for its purity, not merely as a place of exemption from pain, anxiety and ſorrow, but as the habitation of ſanctified and holy ſpirits. Now this is to bring religion and religious labour where it ought to exiſt, from the viſion of the head to the feeling emotions of the heart; it lays the axe to the root of every ſuperficial branch. The axe is laid to the root of the tree, and even tree that bringeth forth not good fruit is hewn down and caſt into the fire; and the virtue of this divine invitation is diffuſed and proclaimed througout all the powers of the ſoul.

"Ho, every one that thirſteth," in whom this divine life has ariſen, that take in the glorious object, not only its end but the means that can lift up the heart with the hands to God in the heavens, in ardent ſupplication, that he may refine, ſanctify, and purge away their ſins; that he may waſh them from all impurity, and by the aſſimilating virtue of divine grace, be reſtored to an union with the Holy Spirit. Theſe are then enabled to ſerve him in the beauty of holineſs and the newneſs of life.

"Ho, every one that thirſteth," every one in whom a thirſt has been raiſed, and in whom a thirſt has ariſen, after the animating virtue of the Quikening Spirit, may you continue in an awful reverent ſenſe of that goodneſs and mercy, that has thus viſited you, and cauſed a ſenſe of the want of that food, wherewith Chriſt feeds his flock, to take place in your hearts.

There are ſome people quite too high for religion; alas! ſome others think themſelves too low for religion, in whom an anxious ſolicitude is become depreſſed with fear, and who are on the verge of deſpair, not ſufficiently conſidering the efficacious virtue of that power that would ſanctify, and prepare, in affliction, for future glory and happineſs. Some are ready to lament their ſituation, and to adopt theſe mournful enquiries: What have I to do with religion?—Will God accept the labour of my hands for the manſions of light and life?—I would endeavour with diligence to fill up the duties of my day; I would ſeek the conſolation of my God, but it is forever hid from me. This has often been the language inſinuated by the grand deceiver and enemy of mankind's happineſs; for though our heavenly Father that cloaths the ſeaſons with variety, may diverſify the day with affliction, he would yet draw us near to himſelf; and know, for thy encouragement, there is abundant acceſs, through the one glorious Mediator, the Lord Jeſus Chriſt, by whom we are admitted into that within the veil; his ears are open to our requeſts, as to the cherubin and ſeraphin with their holy, holy, holy, in the habitation of light and bliſs. He is the God and Father of us all, he that is their God, he is my God, he is thy God, thy Father, and thy Friend, from whom this proclamation of unbounded mercy is gone forth. "Ho, every one that thirſteth," every one in this divine life is raiſed, come ye to the waters, and he that hath no money come, buy and eat, buy wine and milk without money and without price."

As it is of divine original this life proceeds from, ſo it muſt be ſomething adequate to its own nature that can ſatisfy it, and an hunger after it, proceeding from the God of life, and a diffuſion of his ſpirit; and it is in the holy animating virtue of it we cry, Abba, Father! to Him that dwells in glory.

This is the divine life:—It is a life that will be ſtrength to the feeble, and refreſh the thirſty ſoul. This is the life that is properly called religion, and ever ſubſiſts in the kingdom of the Almighty God, and Father of heaven and earth, and throughout the ſpiritual creation of his Son:—It is the ſame life that breaths to man in ſecret ſorrow and complaint—it is in the fullneſs of the ſame that the loftieſt oblation of worſhip aſcends to God on high, from all who are virtually united to his ſanctified church, and family, both in heaven and earth. We may be diſtinguiſhed by various names, or different modes, with regard to circumſtantial points, but it is the animating life of Chriſt that lives through all form, and is one both in heaven and earth. It leads to itſelf, to thirſt after itſelf, conſiſtent with its own nature. It has ſeen an end of all perfection in imaginary views of things, through the divine commandment of God.

"I have ſeen an end of all perfection, but thy commandments are exceeding broad."

It is a life that cannot be ſatisfied with any thing that this world can afford, neither can it be content with the moſt ſpecious profeſſions of truth; it cannot be content with all the riches of a name, nor with the formality in which ſome take up their reſt.— It aſpires after ſomething greater, ſomething higher, that will remain when the elements ſhall melt with fervent heat, and all things viſible will fade, when every ſpecious pretence, or lofty profeſſion, in which mankind unhappily place their confidence, will no longer avail: But it is through an uniform progreſs in a life of righteouſneſs we are admitted to the celeſtial bankquet of divine love, and having obtained an entrance into the moſt holy place, are enabled to offer the incenſe of worſhip with the firſt born among many generations in the life and love of the Lord Jeſus Chriſt.

There is a probability ſometimes of thoſe that have been meaſurably quickened and enlivened, who have received a portion of heavenly gift, that would qualify and prepare them for eternal life; there is a probability of theſe turning aſide from the ſpirit of life into the oldneſs of the letter, turning from a ſteady progreſs in the knowledge of him in whom they have believed, into a dependence on exterior rites and ſhadowy performances, a figurative reſemblance, or ſomething they would gladly hope acceptable in the ſight of God.

I have ſeen inſtances in the courſe of my life, of ſome whoſe ſouls were once awakened to a deſire after the animating virtue of divine life, as the alpha, or beginning of the ſpiritual creation of God; when deſires were formed after heaven, and yet they have turned aſide from an arduous, laborious, ſteady following on their way; and, if I may be allowed the expreſſion, have loſt themſelves in the flowery fields of imagination: Theſe are ready to think they have attained a ſufficient knowledge of religion and religious duties, and this knowledge has been ſubſtituted inſtead of practice, the muſing of the head to the vital ſenſations of the heart, a profeſſion without the poſſeſſion of practical virtue; theſe by ſimilitude, may be ſaid to be loſt in the flowery fields of imagination; they have loſt that light which hath graciouſly viſited them, that holy ſenſe of innocency which once adorned their minds, and in whom were opened a door of hope and divine conſolation to their thirſty ſouls. Alas! that any ſhould thus fall away from their eternal intereſt by continuing to neglect the duties of their day, who are intent and fixt in the notional part without the obedience of faith, and attention to the refreſhing virtue of—"The day ſpringing from on high":—For as happineſs conſiſts in the enjoyment of this eſſential good, may you ſo follow on to know it, as faſhioning you in every Chriſtian virtue, and be confirmed in the poſſeſſion of divine and ardent charity: but beware of that knowledge which puffeth up, and tends not to edification: and may you endeavour to encreaſe in the ſtability of wiſdom with knowledge, and to advance from glory to glory, and from one degree of faith to another, in a daily filial dependance upon Him, who is willing to ſave, and able to deliver to the utmoſt, all them that come unto God by Him.

The holy apoſtle was led to obſerve the lamentable ſtate of the Galatian churches, amongſt whom he had laboured and been inſtrumental to raiſe the firſt fruits of divine viſitation, wherein many had been quickened and raiſed to a ſenſe of life; and yet he expoſtulates with them after this manner, "O fooliſh Galatians! who hath bewitched you, that ye ſhould not obey the truth, before whoſe eyes Jeſus Chriſt hath been evidently ſet forth crucified among you?" They, having begun in the Spirit, thought to be made perfect in the fleſh; but it is not by any acts which the fleſh is capable of performing, in the multiplicity of external ſervices propoſed as the means of ſalvation, that can perfect the ſoul. It is here too many are ſtrangers to ſpiritual Chriſtianity, and are alienated from the ſpring of divine knowledge, which would ariſe in the dependant thirſty ſoul; that viſits you oftener than the morning, and would raiſe deſires after life, in all thoſe minds who attentively view its diſcoveries, whether to ſee that my duty be according to the knowledge I have received, or whether I fill up with propriety the duties of my day; this would lead the mind where it ought to be led, that is, into a cloſe and ſolemn enquiry after the ſtate and condition of their own ſouls which is of God, and what is contrary to his heavenly will.

Hearing is not worſhip: the labour of the voice —a multitude of words—are not worſhip; theſe ſimply cannot conſtitute the eſſential part of "divine ſervice:" for though we may pronounce all the truths recorded in holy writ, they cannot anſwer in us this ſecret cry, "Lord, Lord, prepare me for thy kingdom," they are inſufficient to redeem us from the power of death, hell, and the grave; but the work of righteouſneſs is deeper than any ſuperficial form; it is higher than a mere profeſſion, or a name even to the moſt excellent truths that ever were uttered by man: What then is divine worſhip? ſince it conſiſts not in the labour of the tongue, nor proceeds from the head; but it is the ſecret aſpirations of the ſoul to God in every humble and enlightened mind. I will pray with the Spirit, and with the underſtanding alſo, whether I uſe words, or no words, whether language fail, or whether it do not. We have occaſion for language in our mutual engagements, or converſe one with another: but the Holy Infinite Spirit, by one inſtinctive act of viſion, beholds all the various ſtates and diſpoſitions of mankind.— "I will look towards the holy temple," towards the habitations of HIM, whoſe penetrating eye includes the moſt ſecret thoughts and intents of every heart: I will look towards thy holy temple in this look, in this flame the mind is prepared to offer an acceptable ſacrifice to God, the Lord of heaven, and the whole earth.

Beware of having begun in the Spirit, and following the fleſhly performances of thoſe things which may preſent themſelves as a reſemblance of religious duties. Be what you are, not by a form, or profeſſion, or any contrivance of mankind; but be what you are by the grace of God, and then I make no doubt but a thirſt will then prevail, and "bleſſed are they that hunger and thirſt after righteouſneſs, for they ſhall be filled." This bleſſing was pronounced by Him that never failed nor ever will, in the performance of the covenant he has made.

"Bleſſed are they which hunger and thirſt after righteouſneſs." As heavenly deſires are raiſed after that food that would ſatisfy the ſoul, it is thus the mind is repleniſhed with the virtue of divine life; for "bleſſed are they which hunger and thirſt after righteouſneſs, for they ſhall be filled." This is a, promiſe he would graciouſly accompliſh, in the experience of mankind more and more univerſally, to ſupply the hunger of ſuch who may have refuſed comfort, and theſe he would ſatisfy with the good things of eternal life.

But there are who ſubſtitute a ſimilitude inſtead of practical virtue, and to thoſe appears applicable the myſterious meaning of that expreſſion, which was formerly the language of the church, as cultivated on the mind, "I charge you, O ye daughters of Jeruſalem, by the hinds, and by the roes of the field, that ye ſtir not up, nor awake my Love until he pleaſe;" Or, as in better words, and more properly expreſſed: "I charge you, O ye daughters of Jeruſalem, that ye ſtir not up nor awake my Love, by the hinds, or by the roes of the field, until He pleaſe." Theſe are the light-footed imaginations, in which, perhaps, the mind may be in ſome meaſure animated, and ſtirred up to duty, but have wandered into the mountains of viſion, and there very frequently exerciſe themſelves in acts of ſuperficial devotion, the ſtrict obſervation of exterior forms, and by this means are alſo loſt in the "fields of imagination;" they looſe the capacity of diſtinguiſhing betwixt that which is of a divine and heavenly nature, and the effects of an unſtable mind: betwixt that univerſal righteouſneſs of Chriſt, and a life in the various amuſements of time; theſe are as the hinds and the roes of the field, and are not content to await the awakening of his love until he pleaſe. "Ho every one that thirſteth, come ye to the waters, and he that hath no money, come ye buy and eat: buy wine and milk without money and without price."

O the riches of divine grace, that has thus abundantly favoured and bleſſed us with the celeſtial dew, which is of the bounteous mercy of "Our Father that is in heaven," without money and without price! we have no equivalent wherewith to return the infinite obligation, we have none to plead with or depend upon, no claim of merit to avail ourſelves of, but upon him that ſheweth mercy; with this conſideration we have no righteouſneſs but of Him, no ſtrength but in his ſtrength; neither might nor wiſdom but of Him, let him that glorieth therefore glory in this, that he that ſheweth mercy hath imparted ability to perform the duties required at their hands.

And as there is no equivalent, in the returns of gratitude and thankful reverence, for all the glorious benefits we receive in the "light of his countenance," and thus having no adequate ſtrength of our own, may our continual dependence be on "The rock of ſtrength," the ſupport and help of His people.

There are ſome who would gladly avail themſelves of knowledge and the ſtrength of opinion, without a lively poſſeſſion of that "faith that works by love to the purifying of the heart:" This will caſt out every claim to merit, or of ſufficiency, but what proceeds from HIM, "by whom are all things, and we by Him. "Wherefore ſpend ye your money for that which is not bread, and your labour for that which ſatisfieth not." Here let us a little inquire into the ſtate and progreſs of ſuch diſpoſed minds, who are negligently ſpending their "money for that which is not bread, and their labour for that which ſatisfieth not."

What is the reaſon that the convinced of God are not ſo generally converted as might be?—It is becauſe they too frequently apprehend themſelves converted and healed in a ſtate of unſoundneſs; theſe grow not up in a ſenſe of divine knowledge and underſtanding of ſpiritual things, but inſtead of being confirmed in an holy fortitude, are led to purſue the uncertain mazes of folly; and are ſpending their "money for that which is not bread, and their labour for that which ſatisfieth not."

And I think the reaſon of it may farther be thus underſtood, that it is for want of regarding this ſolemn injunction.

"Hearken diligently unto me."

Alas! too many whoſe minds have been meaſurably awakened to a ſenſe of duty, are departing after inventions; and by not attending to inſtruction from Him who ſpeaks as never man ſpoke, inſtead of following this voice that is perfect wiſdom, are engaged in a vain admiration of man.—"I am of Paul, I of Apollos, and I of Cephas." A language ſimilar to this introduced in the apoſtacy and ſeduction from the "Shepherd and everlaſting Biſhop of ſouls," has too evidently prevailed in the preſent age, with many who are idolizing perſons; I am of this man, I am of the other man: I eſteem ſuch a one, and I follow the doctrine of ſuch a teacher: This was a means wherewith the enemy of Chriſtianity ſought to obſtruct the beauty of the primitive churches, and the ſame temptation is ſucceeding in our days. "I am of Paul, I of Apollos, and I of Cephas:" and have not we theſe diſtinctions literally in theſe days in which we live.

But, I believe there are many whoſe minds, by the animating virtue of divine life, are brought to bear part in that univerſal groan and labour of all creation, which the apoſtle ſpeaks of, and which is in meaſure alive in our days; it was not to be uncloathed, but to be cloathed upon with a houſe from heaven:—Theſe are hearkening to, and following after the Shepherd and Biſhop of ſouls, that endeavour to live in the obedience of faith, and in the poſſeſſion of that heavenly virtue, which furniſhes to every good word and work.

There are ſome, who unable to ſuſtain the Chriſtian doctrine, are transferring it from one to another: theſe would gladly continue in the gratification of ſenſe, and hope they can transfer it from themſelves and fix it to another: they are ready to make an ample profeſſion of religion, the ſhadowy performances of religion, in exterior duties; but, alas! they are fallen aſleep in myſterious Babylon, and reſt in a carnal preſumption: but know there is a penetrating holy Eye beholds thee; a voice is heard, "Awake, ariſe, and call upon thy God," a language of this kind has been uttered by the great and heavenly Preacher, who ſearches the deep things of God, and diſcovers the myſteries of iniquity, and all the appendages of myſtery Babylon are open to his view,—"What meaneſt thou, O ſleeper! ariſe, and call upon thy God:" a call that ſeems applicable to the ſtates of many in the preſent day, and Oh that it might be to the awakening them to a conſciouſneſs of ſin, to a ſenſe of duty; and their eye be turned toward a teacher and inſtructor, the unerring guide to glory.

But a fear attends me, leſt too many are got aſleep again, and dream a dream of unfelt truths; are fallen faſt aſleep, in a poſſeſſion of religion, a vocal acknowledgement, the labour of the tongue with unſanctified hearts; but "why ſpend ye your money, for that which is not bread, and your labour for that which ſatisfieth not?" Be convinced of the heavenly efficacy of Divine Grace, and ever retain a previous ſenſe of its virtue on the ſoul. Why are you ſcattered abroad in the amuſements of the fleſh? Why is the work abortive, and the labours of the day obſtructed? It has appeared to me to be a want of attention to the call of God:—"Hearken diligently unto me;" this is the univerſal language of wiſdom. It is not to any who may be as ſubordinate teachers, as delegated ſhepherds, or ſervants to the flock, who are but men ſubject to the like paſſions with you, and are equally liable with you to the ſnares, difficulties, and jeopardies of their race; but our merciful Father has provided a ſafer dependance; for as fleſh hath the principle of natural life from the creation, for the animating virtue of Divine Life is imparted from the Son of God, by the immediate communication of his own Spirit, wherein is revealed all that is neceſſary for us to know: this is as I conceive the one important object of all our reverence, worſhip and praiſe.

"Wherefore ſpend ye your money for that which is not bread, and your labour for that which ſatisfieth not, hearken diligently unto me, and eat ye that which is good, and let your ſoul delight itſelf in fatneſs."

Alas! how many are there, who might have been far advanced on their way to Mount Sion, the holy habitation of the ſaints ſolemnity? nearer that celeſtial city, whoſe walls are ſalvation, and her gates praiſe; who might have been ſuſtained by the power of Almighty Wiſdom and Strength, that now are in a feeble ſtate, and incapable of proceeding on the arduous way towards eternal glory; they are turning back again, and are loſt in the fields of imagination, in matters remote from their eternal intereſt, who might have been ſharers of celeſtial wiſdom, and admitted to tread in the courts of holineſs.

"Hearken diligently unto me," ſays the Eternal Word that was before words, and will remain when all language ſhall ceaſe; in this is the acceptable oblation of worſhip and praiſe; and judgment is laid to the line, and righteouſneſs to the plummet, by him who is ſtronger than the ſtrong man armed to caſt him out, with all his goods, the gilded profeſſion of the Chriſtian name, in thoſe who poſſeſs not its powerful heavenly virtue on the ſoul.

"Hearken diligently unto me, and eat ye that which is good." Oh that the attention of mankind might be more ſolicitouſly engaged in the purſuit of "that which is good" in the glorious benefits of the Chriſtian faith. It is not in the falſe traffic of unfelt truths, but in the demonſtration of the Spirit and with power. May all therefore continue to advance from grace to grace, and from one degree of ſtrength to another, till our dependence be fixed on Him that fills the clouds and empties them at his pleaſure.

We never ſhall be eſtabliſhed as pillars in the houſe of God, nor never come up in the nobilty and dignity whereto we are called, and to be as ornaments in families, until we have got beyond the ſuperficial beauties of profeſſion, and are engaged in the purſuit of eſſential good, in ardent purſuit after Divine Life. "The watchmen that go about the city found me, to whom I ſaid, ſaw ye him whom my ſoul loveth;—it was but a little that I paſſed from them, I found Him whom my ſoul loveth," and if we find not, we are found of Him who is cloathed with the celeſtial garment of wiſdom, continue this dependant watching ſtate on Him in whom are hid the treaſures of wiſdom and knowledge, who is not variable like man, but ſeeks the good of his ſoul by means of his own Spirit; not fallible like man, but unchangeable and everlaſting are the attributes of wiſdom and goodneſs: hear then his gracious invitation; "Ho, every one that thirſteth, come ye to the waters, and let him that hath no money, come ye buy and eat, yea come, buy wine and milk without money and without price; wherefore do ye ſpend money for that which is not bread, and your labour for that which ſatisfieth not; incline your ear, and hearken diligently unto me, and eat ye that which is good, and let your ſoul delight itſelf in fatneſs."

This was the language of Divine Wiſdom, and I know remains to be ſo, to many who are viſited by its power, in the days of diſtreſs, and in the time of youth, when raiſed up by a meaſure of divine approbation ſealed to their minds; thus many are brought to partake of the fountain of infinite goodneſs; and being admitted to an acquaintance with the God that made them; theſe, through conſtrained love, have been engaged to pronounce the glad tidings of ſalvation, and in the ſimplicity of the goſpel, to direct to the Spirit of Chriſt the light and life of man, as the doctrine of eternal redemption, and through divine aſſiſtance of the Holy Spirit, have been made inſtrumental in reviving a dependence upon Him alone, and not upon external acts, 〈◊〉 to obedience to the univerſal Parent of mankind.

"Hearken diligently unto me, and eat ye that which is good, and let your ſoul delight itſelf in fatneſs."

May this be the glorious attainment of your experience, and may your minds with attention hear the voice of Him that ſpeaks as never man ſpoke; it ſpeaks home to thy ſtate, and will be with thee when no eye is near: it will tell thee all that ever thou haſt done, ſhews through the falſe gloſſes put upon acts, and is a diſtinguiſher of the precious from the vile. It is a voice of approbation to the the thirſty ſoul, a voice behind thee, ſaying, 〈◊〉 is the way, walk in it; but little children keep yourſelves from idols." Look to the holy Jeſus, the word of life and eternal wiſdom; for I believe there are many in whom a Divine Thirſt has been raiſed after the good that periſhes not, and theſe the Lord of all power would ſatisfy with the good things of eternal life who are willing to come under the chaſtening of his hand.

When the idolized objects of ſenſe, or any appearance whatſoever has obſtructed the manifeſtation of this their morning light, alas! too many depart from a ſpiritual communion of faith in Chriſt, and lean on man; I am of ſuch a one, I am of this or the other perſuaſion, and thus are profeſſing godlineſs without the power and wiſdom of God. But the Author of Divine Wiſdom has ever imparted an increaſe of ſtrength, to all who truſt in his name, and that faithfully depend upon him; but his curſe is gone ſorth againſt the impenitent and obdurate ſoul, and if God hath curſed who ſhall bleſs; therefore "keep yourſelves from Idols." Live to Him that is able to keep and to preſerve you from evil, for he hath mercifully called you to hearken diligently, that ye might eat that which is good, and let your ſoul delight itſelf in fatneſs." This is what I wiſh for with that ardor that covers my ſpirit for your welfare, the increaſe of righteouſneſs, and the pro •••• on of Chriſtian knowledge amongſt you; for I have no doubt but he would ſtill beautify the place of his feet, as we grow up and uniformly adorn the goſpel of God, the Saviour of the world, who are purſuing the path of wiſdom and truth, and that proceed in the "beauty of holineſs, and in newneſs of life."

"Add to your faith virtue, and to virtue knowledge, and unto knowledge temperence." Theſe excellent duties would have been joined together, but that ſome have broken the chain, and have added to their faith a degree of ſelf-confidence, and unto knowledge pride that puffeth up; for though it extend from the "hyſop on the wall, to the cedars of Lebanon," it may yet be the work of an unſanctified heart, Thus many are grown great in religious knowledge, and in religious matters, and at the ſame time are deſtitute of its virtues; but as the "hinds and the roes of the field" have not added temperence to their knowledge, not ſufficiently obſerved the beautiful connection there is between theſe two pillars and the reſpective places they bear in the holy and beautiful houſe of Chriſtianty, and theſe ſeven capital pillars which diſtinguiſh it. "Add to your faith virtue, and to virtue knowledge, and to knowledge temperence, and to temperence patience, and to patience godlineſs, and to godlineſs, brotherly kindneſs, and to b •••• erly kindneſs charity; for if theſe things be in 〈…〉 abound, they make you neither barren nor unfruitful; but fruitful in all things through the Chriſtian knowledge."

May this be the glorious attainment of each within the audience of my voice, who have received a meaſure of Divine Grace; may you be brought to partake of the heavenly gift, and may "your ſoul delight itſelf in fatneſs," and be prepared for an inheritance in the world to come, in the eternal fruition of ineffable joy.

May you, my brethren and ſiſters in profeſſion, with ardour endeavour to lay hold on wiſdom an virtue, you live amongſt an enquiring people who are aſking the way to Sion, the city of the living God, and they want ſome means of inſtruction, ariſing from the influence of example in lives and conduct.—The people are deſirous after good, their expectation lean towards an enduring hope.—You, many of you, have been abundantly favoured with the viſitation of Divine Regard, and ſome have had to point to others the way to peace.

But alas! a want of charity has prevailed in many that wounds the cauſe of our profeſſion. A walking contrary to the eſtabliſhed principles has made heavy work amongſt us as a Chriſtian ſociety. An aſſiduous en •••• ment in the apoſtatiſing ſpirit of the world, its licentious purſuits, and an inordinate love of its pleaſures, wherein to many are involved.—But I truſt there is a time at hand, when He will make "His angels ſpirits, and his miniſters a flame of fire;" when we may be diſtinguiſhed amongſt the people, by a more zealous activity in the cauſe of truth, and more concerned for the promotion of the cauſe of God on earth, that through Divine Power, many may have to ſay, "Follow us as we follow Chriſt," may we thus as ardent watchmen ſuſtain the duties of the day, may we ſteadily advance in the enlargement of divine experience, and as lifted up in eminency of virtue, be qualified to anſwer the enquiring ſoul, "Come up hither, and I will ſhew thee the bride, the Lamb's wife;" this my brethren and ſiſters is what I wiſh for, in order that when the "great Shepherd ſhall appear, you may alſo appear with him in glory; may be ſo enabled to adorn the goſpel of God on earth, that you may become as a city ſet on a hill conſpicuous in its glory and appearance among mankind.

But practice in too many hath not been equal with knowledge, (as hath been ſaid) they are grown great and high in religious matters, and are deſtitute of its virtues, or that holineſs and purity religion calls for; very lamentable is the condition of ſuch, but be eſtabliſhed in the goſpel of godlineſs; "Gird up the loins of your minds, be ſober and 〈◊〉 to the end," let the youth amongſt us "blow the trumpet" to thoſe who have wandered in deſerts, and in "mountains, and in dens, and caves of the earth;" may this be the engagement of the riſing generation, for great is the cauſe of God, and it is under a ſenſe of our Heavenly Father's love, I wiſh the enlargement of wiſdom, the increaſe of Divine experience amongſt us as a people, as well as amongſt all ſocieties, that the kingdoms of the earth may become the kingdom of the holy Jeſus, eſtabliſhed in righteouſneſs and peace forever.

Suffer me to conclude with an affectionate addreſs to the riſing youth.

Happy would it be if an ardent ſolicitude after the good things of eternal life was more prevalent in your minds; "Would you dip your foot in oil?" Would you inherit eternal happineſs? Would you be the joy of the preſent generation, and the ſtaff of the next? Would you ſhine as the morning ſtars, and unite with the ſons of God that ſhout for joy? "Hearken diligently, attentively hearken to the voice of your Creator, eat you that which is good, and let your ſoul delight in fatneſs;" may you wait upon him that would redeem you from evil, that leavening virtue, the meaſure of Divine grace which would •• ven into its own nature and ſimilitude, in the image of Him that made you and unite you as a member in his ſanctified church and family.

Remember upon you muſt ſhortly devolve a cauſe greater than the cauſe of empires or of kingdoms, or the general ſtate of mankind, that you are to act for God upon earth, to ſhew forth his praiſe, and, as you increaſe in years, to mingle with the elder brethren, conſiſtent with the office of the militant church, to make war in righteouſneſs againſt the powers of darkneſs. •• us may you live to God, who will enliven and preſerve here on earth, is my ardent wiſh for you, and may He afterwards receive you into glory.

A PRAYER AT THE CONCLUSION OF THE MEETING.

THINE holy eye beholds the ſolemn and awful reverence in which our ſpirits bow before Thee. O Thou who continually receives the tribute of praiſe from angels and the glorified aſſembly of ſaints, in a ſenſe of thy goodneſs and mercy, the fulneſs which fills heaven and earth, and in which thou art pleaſed to regard the workmanſhip of thy hand, and from day to day, and oftener than the day, to fill the clouds with ſhowers of celeſtial bleſſings, and to viſit in every ſure mercy the various ſtates and conditions of thy children, and of all ſuch as look towards thee from the ends of the earth.

Moſt gracious and adorable fountain of mercy, we humbly beſeech Thee, in the name and in the Spirit of thy dear Son, to write inſtruction upon all our minds, give us to ponder the excellency of thy loving kindneſs, and humble our minds in a ſenſe of ſolemn gratitude, as the ſubject of what we render to Thee for all theſe thy mercies. Bring us home thus, O Lord, into a connection with thy family, and to this diſpenſation of thy glorious light, that we may come up to the place where prayer and praiſe are given in faith, and ſupplication is wont to be made.

Bleſs the profeſſion of truth, the Chriſtian religion, yet in a more general manner, and with the knowledge of its truth humble their hearts under their various ſtates. Draw into that which is within the veil: ariſe in the miniſtration of thy power, in the miniſtration of grace, and ſhake both heaven and earth with all the ſubordinate glories of opinion, with all the beauties and excellencies of ſpeculation. Let thy judgments come on every hill, and open the door of Lebanon that the fire may devour the cedars; that all the might, the ſtrength, and opinions of mankind, the ſuperficial productions of unfelt truths, may more and more be ſhaken and removed, and the ſoul be gathered to that which is ſubſtantial, to a dependence upon Him that ſpeaks as never man ſpoke, "Gather us, and we ſhall be gathered," to Thee the fountain of light, and of eternal life.

Thus collect us, we pray Thee to thy word of life, may it deſcend as dew, and celeſtial doctrine as tender rain, making fruitful to thy praiſe, and the enlargement of our experience and knowledge of thy truth, with increaſing humility, and reverent walking before thee.

May it pleaſe Thee, O God of life, yet more and more to ariſe, and ſpread the virtue of thy life upon the minds of the people, and in a peculiar manner upon thoſe who have meaſurably begun in the Spirit, who have known the day ſtar of thy light to ariſe in their minds, who have begun in the Spirit, and want to be made perfect in the fleſh, their fleſhly labours, and activity. But, O Lord God of power, "ariſe, and let thine enemies be ſcattered, that we may come up before Thee in the beauty of holineſs, and in newneſs of life, in amiable walking in circumſpection, and cloathed with the ſpirit of righteouſneſs;" thus may Thou yet bring up the church as out of the wilderneſs, and many may have to ſee thy glory, and to rejoice in it.

Thus "O Father which art in heaven," enable us with the united ſacrifice of thankſgiving, to render to Thee the attributes of praiſe, and to hallow thy great and excellent name; may it come before Thee an acceptable oblation. And it is in view of unſpeakable mercy we entreat that "Thy will may be done in us as it is in heaven," with a perfect mind, "and forgive us our treſpaſſes," blot out all our tranſgreſſions; thus, O Lord! dreſs thou our garden, and come, and ſave thy people with thy everlaſting ſalvation; be with us in the exerciſes and difficulties of our race, help us along through this uncertain ſtate, cloath thy people with thy ſalvation, and be the deſire of the nations, their peculiar glory who delight in Thee.

It is to Thee, the former of heaven and earth, with reverence we repeat a portion of holy, humble worſhip; it is to Thee that makes "the clouds thy chariots, that walketh on the wings of the wind, that layeth the beams of his chambers in the waters." It is to Thee whoſe name we cannot ſpeak, whoſe praiſe angels cannot ſufficiently celebrate; it is to Thee whom none can comprehend to the full, the glories of thy name, we lift up our hearts with our hands in the ſolemn act of humble worwip, intreating that we may acceptably ſpeak thereof, and aſcribe the praiſe to Thee: "for thine is the kingdom, the Power and the glory, for evermore." Amen.